Davids Harp Strung and Tuned

The Prayer collected out of the seventeenth Psalm.

I Have called unto thee, O Lord, be not deaf to my prayer, but attend to my cry, [Ver. 1. & 6.] Incline thine ear, and hear my speech; be favorable to the justice of my cause, and grant my petition which I make unto thee from the bottom of my heart, and offer unto thee, not with feigned and dissembling lips.

I know that thou art a just Judge, who art swayed with no prejudice, to thee therefore I do appeal: Let my sentence come forth then from thy presence, [Ver. 2] and let thine eyes, which behold all things, consider that which is just and right, and look upon that which is equal betwixt me and my accusers.

For my innocence is not unknown to thee; for thou hast proved my heart, [Ver. 3] whether it were sincere or no, thon hast visited me, by a night of crosses and temptations; and often spoken unto me, and searched me out by many thoughtful cogitations, which thou hast sent into my soul, when deep sleep falls upon man: Thou hast tried me, as gold in the fire, by many a sharp tribulation, and yet hast not found any perfidiousness or malicious falsehood in me; for I have purposed, notwithstanding the provocations and great pride and injuries which cruel men have laid upon me, that my mouth shall not offend and blaspheme: [Ver. 4] And though it be a difficult thing for flesh and blood, not to wish, and speak, and return ill to such impious and injurious Malefactors; yet in all my life I have had an eye to thy Commandments, and by the words of thy lips, I have kept myself from the ways and works, and paths of those, who attempt to corrupt thy Truth, and destroy thy Law.

But I do not impute this my innocence, [Ver. 5] and Christian Conversation to my own strength; I am not as the Pharisee, proud ot it; for whatsoever is in me good and virtuous, I attribute it wholly to thy grace and benignity: I am a weak creature, as apt to fall and sin as any; I beseech thee therefore, who by thy preventing grace hast caused me to enter into the way of thy Commandment, go along with me by thy concomitant grace in it: Uphold my goings in thy paths, that my foot-steps slip not; that nor my desires nor actions deviate from the right way, and so I become worthy that thy talent of grace be taken from me.

So many enemies I have, that lay wait to subvert me in this way, [Ver. 7] and despoil me of this my innocence, that it must be more than an 〈…〉 that must preserve me. [Ver. 8] Shew therefore thy marvelous loving kindness, 〈…〉 that savest by thy right hand those that trust in thee: Let me be a • dear unto th • e, and as safely kept, as the apple of the eye, protect and hide me under the shadow of thy wings, with thy merciful care and tenderness, more than the kind Hen doth her little Chickens from the coldest showers, or the scorching Sun, or the greedy Hawk or Vulture.

For behold, O Lord, our enemies breathing nothing but fury and death, [Ver. 9] compass me and thy poor Church about on every side, they have shut up their bowels of compassion towards us, they waste and oppress us, [Ver. 10] they are fatned with wealth, power, success and prosperity; and being swell' • with their victories over us, their mouth speaketh high and proud things. It satisfieth not, that they have outed us, and despoiled us of all our goods; oven yet, when they have driven us almost to hide ourselves in secret places, they watch our steps, [Ver. 11] and compass us about with their nets and snares, to catch and destroy us: On this only they fasten their eyes, and bend their thoughts and counsels, [Ver. 12] that they lay us flat upon the Earth, and bring our honor to the dust: No Lyon is more greedy of his prey, nor young Lyon, that lurks in secret places, dent to raven, than they are to take, tear, and devour us.

But thou, O Lord, hast seemed overlong to sleep, [Ver. 13] the impunity of our enemies hath been overlong defer'd; Arise now therefore O Lord, and show thy power, and come amongst us; Disappoint them, and cast them down, and deliver our souls from the ungodly, who is thy Sword, and the Rod of thy wrath, with which thou dost punish thy disobedient and rebellious children.

Deliver us, O Lord, from the men of thy hand, [Ver. 14] from the men whom thy hand hath armed against us, who yet now fight against thee; save us from the men of this world, who expect no other life, nor reward, nor are like to receive none; for they shall receive their portion in this world, in this short life; and though their mind is insatiable, yet their bellies are filled; their belly is their God, and their belly thou fill'st with thy hid and choicest pleasures; they flow and abound in wealth and delights, they have enough, and to spare, a multitude of children, to whom they leave their superfluities and ill-gotten goods. And in this they place their greatest happiness.

But, [Vers. 15] O Lord, let me never receive from thee these outward things as my sole and utmost reward, rather let my lot be to suffer with thy people here in this life, that I may be happy with them in the life to come: With the hope of this reward I will sustain myself in the midst of my pressures, I will not forgo my innocence, as they must their riches, but I hope to behold thy face in my righteousness, with all the defects thereof pardoned and covered with the long white Robe of thy Son. Being fully persuaded, that I here, who want and hunger, neither could be satisfied with these vain and perishing goos, if I did abound in them, when I shall awake out of my bed of dust, and be renewed after thy likeness, I shall be satisfied with thy glory, joy, immortality, which thou hast prepared for all those who wait for the coming of our Lord Jesus Christ. Amen.

PSAL. XVIII. Is David's 〈 in non-Latin alphabet 〉 , or Song of Triumph after his Conquest of all his enemies, 2 Sam. 22.

I N which, he first expresses what God is to his servants, to him especially. My Rock, my Fortress, my Deliverer, &c.

2. The effect it wrought upon him. 1. Love. I will love the Lord. [Vers. 2] 2. Confidence. In him will I trust. 3. Invocation. I will call on the Lord. The fruit of which was his safety. So shall I be saved from my enemies.

2. [Vers. 1] Next he makes a long Narrative. 1. Of the dangers in which he was. [Vers. 2] 2. Of his Escape.

1. [Vers. 3] His danger was great. Sorrows of death, floods of ungodly men, sorrows of hell, snares of death, these compassed him, made him afraid, prevented him, came upon him at unawares, verse. 4, 5.

2. [Vers. 4, 5.] He shows how he behaved himself in these dangers, and from whom he sought for help. He betook him to God. In my distress I called upon the Lord, and cried unto my God.

3. He shows the goodness of God to him, and his readiness to help him. He heard me out of his Holy Temple, [Vers. 6] and my cry came before him, &c.

4. [Vers. 6] The cause of his escape, was the immediate hand of God, who made use of his Power to deliver him, and testified his presence in a strong way, by Concussion of the earth. Thunders, winds, tempests, darkness, thick clouds, hail-stones, coals of fire, lightnings, strange inundations.

5. He reckons up his deliverance, with the manner, and the causes.

• 1. He took, he drew me; and when the danger was greatest, for it was out of many waters, from my strong enemy, from them that hated me, were too mighty for me, that sought at unawares to surprise me.
• 2. He did it in a strange way. For he sent from above. He brought me into a large place.
• 3. But then he was my stay. And the causes that moved him to it, were,
  • 1. [unspec 19] His own good-will. Because he delighted in me.
  • 2. [Vers. 20] My innocence. Which he declares from verse. 20. to verse. 25.

6. And then ab hypothesi, from his own particular case, he takes occasion to discourse in Thesi, that this is not true only in David's person, but shall be verified of all, that are Innocent, as he was. Which he proves from the nature and usual manner of God's proceeding with good and bad men, from verse. 27.

Now follows David's glorious victory. 2. The consequent upon it, from verse. 28. to 46.

1. His victory, he expresses and amplifies many ways.

• 1. From the opposition that he conquered. Nor troops, [Vers. 29] nor walls hindered. [Vers. 30, 31.]
• 2. From God's singular protection. He was his Buckler. His Rock. [Vers. 32, 33.]
• 3. From the Armor, the nimbleness, the military discipline and science, [unspec 34, 35.] strength, defense, that he had from god.
• 4. from the safe custody, that in the battle he received no wound. [Vers. 36]
• 5. From the success of the battle. He had his enemies in chase, [Vers. 37] and followed them in pursuit.
• 6. From the greatness of his Victory, [Vers. 38] it was a complete and full Conquest. For by it his enemies were taken, consumed, wounded, [unspec 39 40.] not able to rise, they fell under his feet, subdues, their necks brought down, [unspec 41, 42.] &c.
• 7. From the cause, in which he takes nothing • o himself, [unspec 39, &c.] but attributes the whole to God. Thou hast girded me, &c. Thou hast subdued. Thou hast given me the necks of my enemies. Which is indeed acknowledged through the whole Psalm.

2. The Consequent upon this Victory, was the propagation and enlargement of David's Kingdom.

• 1. That before these Victories there was murmuring at him by the people, but now being a Conqueror, they were all quiet. Thou hast delivered me from the strivings of the people. His Crown was quiet. [Vers. 43]
• 2. He was exalted to be the head of heathen, Moabites, Ammonites, &c. served him. [Vers. 44]
• 3. Nay, a people whom I have not known, Aliens shall serve me; nay, as soon as they hear of me, they shall obey me, &c. [Vers. 45]
• 4. 'It is true indeed, they shall dissemble in it, and do it for fear, more than love, and take every occasion to fall off, and fade away: But yet however, they shall do it, submit, and be content to serve me.

The last part contains the main Scope and intent of David in this Psalm; which is to celebrate and extol the Name and Mercy of God for his Victories: And it hath two parts. 1. His present thanksgiving. 2. And his profession for the future.

• 1. The Lord liveth, and blessed be my Rock, [Vers. 46] and let the God of my salvation be exalted. [unspec 47] And to that end in the two next verses he maketh mention again of his Victories, and attributes the whole success to God.
• 2. And he professeth that he will never cease to do it, [unspec 48] no not among the heathen. Therefore I will give thanks to thee among the heathen, [unspec 49] and sing praises, &c.
• 3. And he professeth that he had great reason to do it. [unspec 50] Great deliverance giveth he to his King. His, one of his own chaise. And showeth mercy to his Anointed. Uncto suo, to David: And not to David a lone, but to his seed for evermore.

PSAL. XIX. This Psalm is Doctrinal, and teacheth us the way to know God. His Glory is the Subject.

T HERE be two parts of it. The first is Doctrinal. 2. Penitential. The Doctrinal parts • ath two Members.

• 1. The first member teacheth us to know God by natural reason, even from the book of the Creatures, from verse. 1. to verse. 7.
• 2. But because this way is insufficient to save a soul, therefore in the second part we have a better way prescribed, which is, The Book of the Scriptures, whose excellencies are described from verse. 7. to verse. 11.

The Penitential part begins at the twelfth verse. For since the reward to be expected proceeds from the keeping of God's Law, and David's heart told him he had not kept it, therefore he begs pardon and grace, from verse. 12. to 14.

By the Glory of God understand his Goodness, his Wisdom, his Power, in a word, all his Attributes, of which we have a double Declaration.

• 1. A testimony from the Creatures, but especially the Heavens, whose Magnitude, Beauty, Order, variety, perpetual motion, light, influences, &c. declare that there is an Omnipotent, wise, good God, and Creator of them. [Vers. 1] With this David begins, The Heavens declare the Glory of God, and the Firmament showeth his handy work.
• 2. [Vers. 2] The vicissitude of Day and Night proceeding from their motions, declare this also, Day unto day uttereth speech, and night unto night showeth knowledge, &c.
  • 1. The Heavens then are diligent Preachers, for they preach all day and all night without intermission. One day telleth another, and one night certifies another.
  • 2. [Vers. 3] They are leraned Preachers, for they preach in all Tongues: For there is nor speech, nor language, but their voices are heard among them.
  • 3. [Vers. 4] They are Universal and Catholic Preachers, for they preach to the whole world: Their sound is gone through all the earth, and their words to the end of the world.
• 3. [Vers. 4] But among all these Creatures, the Sun, for which God in heaven hath set a Throne, or Tabernacle, makes the fairest and clearest evidence or declaration, and that three ways especially.
  • 1. [Vers. 5] By his splendor, light, beauty. He riseth as gloriously as a Bridegroom coming out of his Chamber.
  • 2. [Vers. 6] By his wonderful celerity and quickness of his motion, running every several hour 225. Germain Miles, as Math maticians teach. He rejoiceth as a strong man to run his race. His going forth is from the end of the heaven, and his circuit is to the end of it: and yet is not tired, nor weary.
  • 3. By his strange and miraculous heat, that pierceth even to the Minerals, concocts, matures, enlives all things. Sol & homo generant hominem. Nothing is hid from the heat thereof.

2. But because this Declaration is not sufficient to make man happy, therefore hath God made a farther Declaration, and revealed himself in his Word, the Scripture, called here, The Law, which is here commended,

• 1. [Vers. 7] From the Author. It is the Law of the Lord.
• 2. From the Sufficiency thereof. It is perfect.
• 3. From the Utility It converts the soul, gives wisdom to the simple.
• 4. From the Infallibility. The Testimony of the Lord is sure.
• 5. [Vers. 8] From the perspicuity and plainness of it. The Statutes of the Lord are right. Without perplexities, ambiguities, sophisms, windings, turnings.
• 6. From the effect it breeds in the Soul, it quiets the troubled conscience. They rejoice the heart. Justificati pacem habemus.
• 7. From the purity of it. The Commandments of the Lord are pure: they admit no feces of foul Opinions, nor give countenance to any sin.
• 8. [Vers. 8] From the effect it hath upon the soul. It enlighteneth the eyes, for it dispells all ignorance, doubting of God, carnal security, diffidence, false worship. And makes us understand our own deformities, defects, &c.
• 9. [Vers. 9] From the Sincerity of it. The fear of the Lord is clean. Other Religions are polluted with human inventions, strange Ceremonies, Sacrifices, Worships, Lusts, Wickedness, gods. This not so, but the contrary.
• 10. From the continuance of it. It is to be a perpetual standing Law. It endureth forever. Aeternum Evangelium.
• 11. From the truth and equity contained in it. True and righteous altogether.

Out of all which David concludes that it is both precious and sweet. [Ver. 10]

• 1. The price of it beyond the best gold: More to be desired it is than gold, yea, than much fine gold; obrizo, the gold of Ophir.
• 2. The sweetness thereof, beyond honey, than the honey-comb.
• 3. Yea, and besides all this, [Ver. 11] he shows upon his own experience the excellency of it. Moreover, by them is thy servant taught; probatum est.
• 4. Nay, such is the fruit, benefit, use of it, That the observers of it are like to be well rewarded; no man shall serve God for naught: For in keeping of them, there is Merces, a reward: 2. Ampla Merces, a great reward.

3. But these last words set David to his prayers, What a reward, a great reward, only to those who keep God's Law? My conscience then tells me, that the reward belongs not to me, for I cannot plead this observance; In many things we sin all, and I among the many: There were but these ways to help him, Confession, Petition for Grace and Faith, and these he makes use of.

• 1. An offender he was, known sins he had too many, [Ver. 12] and many more that he knew not; and even for these he asked pardon, desiring to be quit of them, not only from the guilt, but the filth; Who can tell or understand his Errors? Cleanse thou me from secret faults.
• 2. However so long as he carried about him this body of sin, [Ver. 13] he could not choose but err upon ignorance, infirmity, &c. yet he petitions for so much grace, that he may not maliciously offend: Keep back also thy servant from presumptuous sins.
  • 1. Because the effect would be lamentable, sin would become a King, and reign in his mortal body, which is inconsistent with grace: Keep back, &c. Ne, lest they get the dominion, the upper hand over me; command, rule, and I obey, and become a drudge, a slave, a vassal to sin.
  • 2. This is the great offense, a sin not of a small size; therefore keep back thy servant from these sins, and then however I be a sinner, and guilty, yet I shall be innocent from the great offense.
• 3. Lastly, that his prayer be heard, he begs also; he prays for his prayer, [Ver. 14] and the meditations of his heart: Let the words of my mouth, and the meditations of my heart, be acceptable in thy sight.

And that which put him in heart, notwithstanding his many Errors, to do it, to pray, to trust, to confess, was, because the Lord was his Strength, his Redeemer.

• 1. His Strength, his Rock, to keep him that he fell not.
• 2. His Redeemer, if he did fall. In the words he coucheth two benefits: 1. Conservation: 2. Acceptance of his person through Christ; and expresseth his faith.

PSAL. XX. Is a Form of Prayer delivered by David to the People, to be used by them for the King, when he went out to Battle against his Enemies.

T HERE be three parts of it.

• 1. A Vote, or Benediction of the People for their King, from ver. 1. to 5.
• 2. A Congratulation, or Triumph of the People after the victory supposed to be obtained, from ver. 5. to 9.
• 3. A Petition, ver. 9.

1. The Vote and Congratulation is directed to David's person, by form of Acclamation; the particulars are, that he may have, [Ver. 1]

• 1. Audience in his necessity: The Lord hear thee in the day of trouble.
• 2. Protection: The Name of the God of Jacob defend thee.
• 3. Help and Strength in the Battle: Send thee help, strengthen thee; [unspec 2] which is amplified by the place; Out of the Sanctuary, out of Zion; either from the Sanctuary where prayers were made for him, so that they desire their prayers may be heard for him; or, E Coelo.
• 4. Acceptance of his person, [unspec 3] testified by the acceptance of his offerings and sacrifices, as that of Abel, Oderetur omnia munera tua, & holocaustum tuum in cinerem redigat.
• 5. Answer, concession and grant of his Petitions: [unspec 4] Grant thee according to thy own heart, and fulfil all thy counsel; which is plainly set down in the next verse, The Lord fulfil all thy Petitions.

The Vote being ended, they persuade that it may be granted, because it will redound to God's glory; for then they would show themselves thankful, and honor him for the victory.

• 1. We will rejoice in thy salvation; or as some read it, Do this O Lord, ut exultemus, That we may rejoice. In tua salute, referring it to God, as the Author; or to the King, as saved.
• 2. And in the Name of our God will we set up our Banners: Joyfully will we enter into the City, with displayed Ensigns, and erect them triumphantly, as Trophies of the victory, to the honor of our God.

2. Now follows the Congratulation and Triumph of their faith; for they give thanks, as for a victory already obtained, for to their faith it was certain. Before they prayed for Audience and Protection, [Ver. 6] here they testify they were certain and secure of both: Now know I.

• 1. Of Protection: Now know I that the Lord will save his Anointed.
• 2. Of Audience: He will hear him from his holy Heaven.
• 3. Of Help: Helping him with the saving strength of his right hand.

And the certainty of their victory proceeded solely from their confidence in God; to him they impute it wholly in the former verse, such was their gratitude; which that it might be the clearer, they illustrate it by an Argument drawn, à dissimili; they were not as the common sort of Soldiers, that trust more to their Arms, than to their Prayers.

• 1. Hi in curru & in equis. Some put their trust in Chariots, and some in Horses, as the Ammonites, 2 Sam. 10.6. 2. But we do not so, We will remember the Name of the Lord our God. The use of Arms is common and lawful to good and bad men, but the difference lies in the confidence: Here is an elegant Antithesis.
• 2. And therefore the success was according, their confidence in their Armor and Ammunition destroyed, [unspec 8] our trust in God hath saved us. They are brought down and fallen, but we are risen, and stand upright.

The whole sum of the Psalm, is repeated in this Epiphonema.

• 1. Save Lord.
• 2. [unspec 9] Let the King, that is, Christ, bear us when we call.

PSAL. XXI. The Peoples 〈 in non-Latin alphabet 〉 , or Carmen Triumphale.

THIS Psalm is the Peoples Thanksgiving after the Victory: In the former Psalm they prayed for David when he went out to War; in this they praise God for the Conquest God gave him over his enemies, and the singular mercies God bestowed on him.

Three parts there are of it.

1. A general Proposition in ver. 1.

2. A Narration, which is twofold, from ver. 1. to 4.

• 1. An enumeration of the particular blessings bestowed on David, from ver. 1. to 6.
• 2. An account how God would deal with his enemies, from ver. 6. to 13.

3. A Vow or Acclamation, ver. 14.

The Sum of the Psalm is contained in the first verse: The King shall joy, the King shall be exceeding glad: [Ver. 1] Joy then is the affection that King and People were transported with; for all that follows, show but the rise and causes of it.

1. The rise or object of it: The strength of God, the salvation of God.

• 1. His strength, by which he did subdue his enemies, contemn dangers.
• 2. His salvation, by which he escaped dangers, fell not in battle.

2. Then they make a large Narration of the goodness of God to David's person in particular, of which the severals are these following.

• 1. God granted to the King what he asked with his heart and mouth: Thou hast given his hearts desire, and hast not witholden the requests of his lips.
• 2. He granted unto him more than he asked, was more ready to give, [Ver. 2] than David to pray: Thou preventedst him with the blessings of goodness. [Ver. 3]
• 3. He chose him to be King: Thou hast set a Crown of pure gold upon his head; in which God prevented him, chosen him, when he thought not of it.
• 4. When he went to War, He asked his life, [Ver. 4] and thou gavest him even length of days forever and ever; which is most true in Christ, who was the Son of David, in him his life and Kingdom is immortal.
• 5. A great accession of Glory, Honor, Majesty; he was no poor, obscure King, now as at first; nor contemptible in the eyes of the people, [Ver. 5] but greater than Saul or any King of Israel that followed; of which yet he was not to boast, not in his power, not in his riches, wisdom, but in God's goodness: His glory is great, but in thy salvation, Honor and Majesty hast thou laid upon him.

All which are summed up under the word Blessing, in the next verse: [Ver. 6] For thou hast made him most blessed forever: And added this to the blessing, that thou hast given him a heart to rejoice in it: Thou hast made him exceeding glad with thy countenance.

6. The continuance of these blessings, which is another favor, [Ver. 7] with the cause of it, David's confidence in God: For the King trusteth in the Lord, and through the mercy of the most High he shall not be moved.

2. Hitherto is the first part of the Narrative that concerned David's person in particular; now follows the effects of God's goodness to him, ab extra, and the whole Kingdom in the overthrow of his enemies; and necessary it was to add this, since no Kingdom, though abounding with good Laws, Wealth, Subjects, prudently governed, can be happy, except it be defended, and safe from enemies abroad. Now here their ruin and destruction is described, and the cause.

• 1. God by David's hand would do it: Thine hand, the Sword of God and Gideon.
• 2. He would certainly do it; [Ver. 8] for he should find them out wherever they were: Thy hand shall find out all thy enemies, and thy right hand shall find out all that hate thee.
• 3. [Ver. 9] This was easy to do; as easy as for fire to consume the stubble: Thou shalt make them as a fiery Oven in the time of thy wrath, the Lord shall swallow them, &c.
• 4. [Ver. 10] This destruction should be universal, it should reach to them and their posterity: Their fruit shalt thou destroy from the Earth, and their seed from among the children of men.
• 5. [Ver. 12] Their judgment fearful and unavoidable; God would set them up as a Mark to shoot at, that should turn their back, and yet they should not so escape, because when they fled, God would overtake them with a bended Bow, and shoot his Arrows upon them: Thou shalt make them turn their back, when thou shalt make ready thine Arrows upon the siring against the face of them.

And at last the cause is added of this severity against them; [Ver. 11] of that succor he will afford his afflicted, oppressed people, and the sharp revenge he will take upon their enemies: For they intended evil against, and imagined a mischievous device, which they were not able to perform: A great comfort this.

The Epilogue is an Acclamation, and it hath two parts. 1. A Petition. 2. A Profession.

• 1. Be thou exalted, Lord, in thy own strength: Shew thyself more powerful than all Men or Devils in destroying the enemies of thy Church. [Ver. 13]
• 2. And we will be a thankful people; So will we sing, and praise thy power: 1. Serva Regem & Populum. 2. Nos agemus gratias.

PSAL. XXII. De Messia, ejus Passione & Regno.

THIS Psalm, though in some sense it may be applied to David, as a Type, yet Christ is the thing signified, and therefore it is primarily and principally verified of and in him; for he is brought in here speaking: First, complaining of his dereliction; then showing his Passion, and the cruelty of his Enemies: Thirdly, entreating ease and deliverance from them: Lastly, Promising to his Father thanks, foretelling the preaching of the Gospel, and the enlargement of his Kingdom, by the accession of all Nations.

There be three chief parts of this Psalm.

1. Our Savior's complaint, and the causes of it, lively and prophetically expressing his sufferings, almost through the whole Psalm.

2. His Petition and Prayer, that God would not absent himself, but deliver and save him, ver. 3, 4, 5, 9, 10, 11, 19, 20, 21.

3. His Thanksgiving, from ver. 22. to the end.

1. He begins with a heavy complaint of Dereliction in his extremity, and that he could not be heard, though he roared and cried; which is thus pathetically expressed and ingeminated; My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? [Ver. 1] O my God, I cry in the daytime, but thou hearest not; and in the night-season, [unspec 2] and am not silent.

2. And that he might seem to have the more just reason to complain for this desertion, God carried himself to him after an unusual manner; when other his Saints called upon him, he heard them, he sent them comfort, which in this distress he afforded not him. Martyrs si non eripuit tum non deseruit: His case then was more grievous than any before: Nunquam dolor sicut; [Ver. 3] and of this he puts God in mind in the three following verses, [unspec 4] and presseth him in effect to remember his Promise and Covenant: Call on me in the time of trouble, [unspec 5] and I will hear thee. For of this they that went before had experience, and he was the same God still, and why then should not he be heard and eased, why only deserted and cast aside.

1. Thou continuest Holy, i. e. propitious and benevolous, O thou that inhabitest the praises of Israel, dwellest among the Israelites, help'st them, and thence givest them an occasion to praise thee.

2. Our Fathers trusted in thee: they trusted in thee, and thou didst deliver them.

3. [Ver. 6] They cried unto thee, and were delivered; they trusted in thee, and were not confounded.

But it seems my case is worse than any man's. Uermis ego, non homo. And then he expresseth the extremity of his miseries by parcels.

• 1. The scoffs and scorns put upon him. I am become the reproach of men, and the despised among the people. [unspec 7]
• 2. They express their scorns by words and gesture. All they that see me, laugh me to scorn: they shoot out the lip, and shake their head, saying.
• 3. [unspec 8] They labor to take my God from me, insulting over me with this Sarcasm, He trusted in the Lord, that he would deliver him: let him deliver him, since he delighted in him.

Now here he breaketh off the Narration of his sufferings: and converts his speech to God. Refutes their Irony, shows his confidence in God, and prays assistance, by three Arguments drawn from God's goodness to him.

• 1. [unspec 9] His generation and birth. Thou art he that tookest me out of my mothers womb.
• 2. [unspec 10] His sustenance and nourishment ever since. That didst make me hope when I was upon my mothers breasts. I was cast upon thee from the womb, thou art my God from my mothers belly. My Savior, Protectour, Preserver.
• 3. [unspec 11] Trouble it near, and there is none to help: Therefore, Be not far from me.

And now he returns to the Narration or Story of the passion again. In which he sets forth the despite, cruelty, and rage of the Jews toward him, whom he compares to Bulls, [Vers. 12] Lions, Doggs, verse. 16.

• 1. They apprehended him; to that end, as many Bulls they compassed him, strong Bulls of Basan beset him round.
• 2. [unspec 13] They longed to condemn and devour him. They gaped upon me with their mouths, as a ravening and roaring Lion.
• 3. [Vers. 16] This was the cruelty and rage of the Bulls and Lions, the chief Rulers, towards him, and now follows the Ravin of the Doggs the multitude: the people, they were caetus malignantium, the assembly of the wicked; and being stir'd up by the chief Priests and Rulers, they compassed him, they enclosed him.

4. They Crucify him. And this his passion is expressed by an 〈 in non-Latin alphabet 〉 , foretelling what Christ was to sustain in his body, his soul.

• 1. [unspec 14] I am poured out like water: No part of my body hath any consistency, no more than water, that being poured on the ground, runs every way: Or else my blood is poured out freely, and no more accompt made of the effusion, than of water.
• 2. All my bones, being racked on the Cross, are luxated, and out of joint.
• 3. My heart, at the sense of God's wrath, is dissolved and melted like wax at the fire: It is melted in the midst of my bowels. He was in an Agony.
• 4. [unspec 15] My strength, my radical humor, is dried up like a baked pot.
• 5. My tongue, for thirst, cleaves to my jaws. Sirio.
• 6. Thou hast brought me to death. 2. To the dust of death. Dead. Buried.
• 7. And Crucified also. For he was to die upon the Cross. [unspec 16] They pierced my hands and my feet.
• 8. My bones are so disjointed, that they may be all told. [unspec 17] I may tell all my bones.
• 9. And yet for all this they show no pity, no compassion at all. For,
  • 1. They look, and stare upon me. With pleasure they behold my misery, which, 〈 in non-Latin alphabet 〉 , is an affection fit for the Devil.
  • 2. They part my garments among them, [unspec 18] and cast lots upon my vesture.

And he falls to Prayer again. Which in effect is the same with that ejaculation with which Christ gave up the Ghost:

The third part of the Psalm, is the profession of thanks for the delivery; and it contains a clear Prophecy of the Resurrection of Christ, that having conquer • d Death, and the Devil, he was to reign, and gather a Church out of all Nations, which was to continue forever. This is amplified

• 1. By a Public Profession of this benefit received from God. [Vers. 22] I will declare thy Name to my brethren. [unspec 25] In the midst of the Congregation I will praise thee. And again, My praise shall be of thee in the great Congregation, and I will pay my vows before them that fear him. In which we have
  • 1. The Propagation, Proclamation, or Preaching of the Gospel. [unspec 22] Which is amplified [unspec 23]
    • 1. Narrabo nomen: [unspec 24] by the notation of the Object to whom preached, honor'd here by the name of Brethren. [unspec 26] Uos vocavit fratres. Those that fear the Lord, the seed of Jacob, [unspec 29] the seed of Israel. The afflicted, the Meek. [Vers. 22] The fat of the earth, they that go down to the dust. [Vers. 25]
    • 2. By the place, In the midst of the Congregation, in the great Congregation, that is, in the Church, grown great by the Accession of all Nations.
    • 3. By the Worship they were to exhibit. Praise, paying of vows. Fear. I will praise thee. My praise shall be of thee. I will pay my vows, &c.
  • 2. An Exhortation to his brethren, &c. to do this duty, [Vers. 23] and that they be fit to do it. For everyone is not fit to take God's name into his mouth. It is, Ye that fear the Lord, the seed of Jacob, the seed of Israel, do ye praise him, glorify him, fear him. Serve the Lord in fear, and rejoice before him with reverence. Exhibit external, internal worship.
  • 3. And to persuade to this, he gives two reasons.
    • 1. Drawn from God's goodness, his acceptance of the Worship, and hearing our prayers, and affording help when we call. [Vers. 24] For the Lord hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried to him, he heard him.
    • 2. This is the first Reason: A second there is at the 26. verse, which is the great good that should happen to those that believe and accept of the Gospel preached to them. [Vers. 26] Whom he calls here, The Meek; i. e. the humble, the broken-hearted, the penitent, the heavy-laden, those who are oppressed with the burden of their sins, and astonished at the sense of God's wrath. Three promises of comfort are made unto them.

1. They shall eat and be satisfied: i. e. They shall be fed by the Word of the Gospel, and the Sacrament, and they shall be satisfied with the glad tidings thereof.

2. They shall praise the Lord for this mercy, seeking his favor in his Ordinances, especially the Eucharist. The Sacrifices of the New Testament, are Sacrifices of praise.

3. Their heart shall live forever. Their conscience being quieted, and pacified, and freed from the sense of God's wrath.

And now the Prophet goes on, and sets forth unto us the extension and amplitude of these benefits, that they belonged not only to the Jews, but even to the Gentiles, by whose Conversion the Kingdom of Christ was to be enlarged.

All the ends of the World. [Vers. 27]

1. Being warned by the preaching of the Gospel, and allured by these promises, shall remember themselves, consider of their lamentable condition in which they are, and deplore their former estate, impiety, idolatry, &c. and the mercy of God now manifested to them, being laid to heart.

2. They casting away their gods, and forsaking their lewd courses, shall turn unto the Lord, from whom they have been alienated.

3. And being converted, they shall embrace a new form of Religion under the Gospel; All the Kingdoms of the Nations shall worship before thee.

Of which the reason is, [Vers. 28] Because Christ is advanced to the Throne; All power is given to him. For the Kingdom, i. e. of the Church, is the Lord's, and he is the governor among the people.

And then he instanceth in two sorts of men that should become subjects of this Kingdom. In effect all, Rich, and poor.

1. [Vers. 29] The fat upon the earth: that is, the wealthy, the mighty, Kings, Princes, Great Men, are not excluded from the society of this Kingdom, and participation of Grace. All they that be fat upon the earth, shall eat and worship.

2. They also that go down to the dust: that is, who are poor, neglected, draw out their life in misery, and sit, as it were, in the dust. Those that are perpetual Mourners, and have perpetual dust and ashes on their heads. These shall bow before him.

And, No man hath quickened his own soul: Or, None can keep alive his own soul.

This clause is diversely read.

Moller. Et qui animam suam non vivificat. Vulgar. Et anima mea illi vivet. Jun. Qui animam suam in vita non conservaverit. Musculus. Quorum nemo animam suam vivificabit. Chaldee. Et anima impii non vivet. And therefore admits of several interpretations, which read in the Authors.

3. Lastly, He doth amplify the greatness of this benefit, by the perpetuity of Christ's Kingdom. It was not a Feast of one hour, but it was to continue.

• 1. [Vers. 30] A seed shall serve him. It shall be counted to the Lord for a generation, a holy Nation, a royal Priesthood.
• 2. And when one generation was past, another should come up to perform this Duty, [Vers. 31] being instructed by their fathers. They shall come, and declare his righteousness to a people that shall be born. Manebit semper Ecclesia.
• 3. Lastly, He concludes with the cause of all, why we called, why justified, why sanctified, why saved. Quia ipse fecit. Ipse. God the Author of all: or if we read, That he hath done it. Then it is to be a part of the Declaration.

PSAL. XXIII. The Scope is, to show the Felicity of that man who hath God for his Protector, and is under his Care and Tuition.

F OR this Protection David in this Psalm congratulates, and expresseth his thoughts under two Allegories, the one of a Shepherd, the other of a Free-hearted man, given to hospitality, and bountifully entertaining his guests.

Two parts then there be of it.

• The first sets forth God's 1. Care of him, in providing him with all necessaries, in the four first verses. 2. And then his Liberality, in supplying him abundantly with more than he needed, verse. 5.
• The second is his confidence in God's Grace, and his profession of thankfulness, verse. 6.

He begins the first part with this Position, or Assertion: God is my Shepherd; and upon it infers, Therefore I shall not want. He will do for me, what a good Shepherd will do for his sheep.

• 1. He will feed me in green pastures, verse. 2.
• 2. He will there provide for my safety. He makes me there lie down. [Vers. 1]
• 3. He will provide waters of comfort for me. 2. [Vers. 2] And these waters shall be gentle flowing streams, still waters, not turbulent and violent.
• 4. He will have a care to preserve me in health, if sick, [Vers. 2] he will restore me. [unspec 3]
• 5. He, ducit, he goes before and leads me, that I mistake not my way. He leads me in the path of righteousness. Which is his love. For 'tis for his Name-sake.
• 6. Nay Reducit, which is my Security. If I err, and go astray, [unspec 4] and walk through the valley of the shadow of death (as 'tis possible, for a sheep is a straggling creature) yet I will fear no evil: for he hath a Rod of the Law to chastise me, and a Staff of Evangelical promises to sustain me, and in both, Thou art with me, thy rod, and thy staff comfort me.

2. Thus as a good Shepherd he supplies me of Necessaries, that I want nothing, but over and above, as a bountiful-minded Lord, he hath furnished me copiously with varieties, which may be for Ornament, and my Honor.

• 1. He hath prepared a Table before me, and that in the presence of my enemies.
• 2. He hath anointed my head with oil. To refresh my spirits, [Vers. 5] and cheer my countenance.
• 3. And my cup runneth over with the choicest wine. He glads my heart. The last Verse, 1. Sets out David's confidence, that it shall be no worse with him: Surely goodn • ss and mercy shall follow me all the days of my life.
• 2. Then expresseth his thankfulness: And I will dwell in the house of the Lord forever. In thy house among the faithful I will praise thee forever.

PSAL. XXIV. Of Christ's Dominion, and the Church: and his Ascension.

T HE Subject of this Psalm is Christ, called, The King of Glory, verse. 7. And it hath two parts.

• 1. The first that concerns Christ's Lordship, which is in general over the whole world, verse. 1, 2. But in particular, the Church, from verse. 3. to verse. 7.
• 2. An Exhortation to all men, to receive Christ for their King.

The first part of this Psalm shows, that God is King of all the world, but in his Kingdom he hath two kind of Subjects.

1. Either all men in general, For the earth is the Lord's, [Vers. 1] and all that therein is; the compass of the world, and they that dwell therein. And of it he gives a reason, from the Creation of it. He ought to have the dominion of it, [Vers. 2] and all in it: For he hath founded it upon the Seas, and established it upon the floods.

2. But all are not his Subjects in the same way. There are a people, whom he hath called to be his Subjects in another manner. A Mountain there is, which he hath sanctified, and chosen above all other Hills, to make the Seat of his Kingdom, 'tis the Church, and over them that live in it he is in a more peculiar manner said to be a Lord, than of the whole earth. And these are more properly called his Servants and Subjects. And yet among these there is a difference too. For some only profess to be his Servants, and call him Lord, as Hypocrites; some other there are, that are his Servants really and truly. And that this difference be taken notice of, the Prophet asks, Quis? [Vers. 3] Who shall ascend into the bill of the Lord? And, Who shall stand in his holy place? As if he should say, Not Quisquis. 'It is not everyone; for Infidels are not so much as in the Church. Hypocrites, howsoever in the Church, are no true Members of the Mystical Church, and some which come to the Hill of the Lord, yet stand not in his Holy place; For many believe only for a season, and few continue faithful to death.

3. That then it be truly known, who they are over whom he is truly Rex gloriae, The King of glory. The Prophet gives us their Character, and sets down three distinctive Notes by which they may be known.

• 1. Cleanness of hands. He that hath clean hands: à cade furto, &c. [Vers. 4] is free from all external wicked actions. For the hand is 〈 in non-Latin alphabet 〉 .
• 2. Purity of heart. For external purity is not enough, except the heart, the Fountain of our actions, be clean. Hypocrisis est in cor consentiat.
• 3. Truth of the tongue, is not guilty of lies and perjuries. He that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity: nor sworn deceitfully. After that the Prophet had given the Character by which you may know the man, he then assigns his reward, and ends with an acclamation.
  • 1. This is he that shall receive the blessing from the Lord, and righteousness, i. e. be justified, from the God of his Salvation.
  • 2. [Vers. 5] [Vers. 6] This is the generation of them that seek thee: i. e. These are the people of God: let other boast themselves, and please themselves as they list, yet these are the godly party, these they that seek thy face, O Jacob, i.e. O God of Jacob.

This part is an Exhortation to all men in the whole world, especially Princes, Nobles, Magistrates, that they receive, acknowledge, and worship Christ as King.

1. Life up your heads, O ye gates, i. e. O you Princes that sit in the gates, [Vers. 7] lift up your heads and hearts, be ye lift up you everlasting doors, portae mundi, and the King of glory shall come in.

2. [Vers. 8] To which good counsel, the Prophet brings in the Princes asking this Question in scorn and contempt, Who is the King of glory? To which he answers, The Lord, strong and mighty, the Lord, mighty in Battle. I tell you who he is, one able to destroy you, and will destroy you if you reject him: For he is far beyond all the strength and power of men. He is the Lord, mighty in Battle, Dominus excercituum. And that his Exhortation pierce the deeper, he ingeminates it with the answer, verse. 9, 10. I know this last part is otherwise interpreted, and I dislike it not. See Bellarmine.

PSAL. XXV. This Psalm is a continued and earnest Prayer of a man pressed with enemies, danger, and sensible of God's heavy displeasure for his sin.

A ND the several Petitions which he makes, may make the Partition.

1. His first Petition is, that his enemies triumph not over him, ver. 2, 3.

2. His second is for instruction, ver. 4, 5. which he urgeth, ver. 8, 9, 10, 12, 13, 14.

3. His third for mercy and forgiveness, ver. 6, 7, 11.

4. He enforceth and renews his first Petition, ver. 15, 16, 17, &c. with many Arguments.

5. He prays for God's people, the Church, ver. 22.

1. He prefaceth with the profession of his faith and confidence in God, which is the chief wing of all prayer: Unto thee O Lord do I lift up my soul, [Ver. 1. & 2.] O my God I trust in thee: He relies not on, nor seeks not after any human helps; and upon this living hope he prays.

• 1. For his hope, that it shame him not, as it doth, when a man hopes, and is frustrated: Let me not be ashamed; make it appear, that I hope not in thee in vain.
• 2. Let not my enemies triumph over me, glorying that I am deserted; [Ver. 3] and this Petition he persuades by this Argument; the consequent may prove dangerous, if thou send me no help; but it will be to thy glory, if I be relieved; for if he were delivered, the faith and hope of others would be confirmed; if deserted, the good would faint and fail, the wicked triumph; and therefore he prays, O let none that wait on thee, be ashamed; but let them be ashamed, which transgress; that is, do me wrong maliciously, without any cause given them by me.

2. Then he petitions for instruction, that he may be so always governed and confirmed by the Word of God, that he sink not under the Cross, but rely on God's Promises.

• 1. Shew me thy ways, and teach me thy paths; [Ver. 4] that thou dealest harshly with thy best servants, bringest down before thou exaltest; mortifiest, before thou quicknest; settest the Cross before the Crown: Teach me, show me, that this is thy way.
• 2. [Ver. 5] Direct me in thy Truth, and teach me: Make me remember that thy promises are firm and true; yea, and Amen to those that trust in thee; this makes me hope still, Thou art the God of my salvation, on thee do I wait all the day.

3. He prays for mercy, and a remove of his sin that might obstruct it.

• 1. Remember, O Lord, thy tender mercies, and thy loving kindnesses, which have been ever of old; [Ver. 6] i.e. Deal mercifully with me, as thou hast ever done to those that fly to thee in their extremities
• 2. [Ver. 7] Remission of sin, especially of the rebellious concupiscence, which in youth most domineers: Remember not the sins of my youth, nor my: ransgressions; [Ver. 11] according to thy mercy remember me, for thy goodness sake, O Lord: This Petition he repeats, ver. 11. For thy Names sake, O Lord, pardon my iniquity, and upon this my confession; for it is multa or magna, great.

David here breaks off his prayer, and to confirm his confidence discourseth of the Nature and Person of God; even in the greatest fervency of our prayers, the greatness of our sins, the unworthiness of our persons, the anger of God against sin come into our minds, stagger our hope, and tell us we shall not be heard; no better way than to confirm us, than to call to mind the nature and the ways of God with his people, and this course David here takes; he saith:

• 1. Good and upright is the Lord. 1. Good; for he receives sinners gratis. 2. Upright; constant and true in his promises, therefore instruet, He will grant me my request, [unspec 8] ver. 4. He will teach sinners, and me, though a great sinner in the way.
• 2. The meek he will guide in judgment; He will not suffer them to be tempted above their strength, [unspec 9] but will teach them what to answer, and will not proceed secundnm rigorem juris, [unspec 10] but will interpret all in the most favorable sense.
• 3. In a word; All the ways of the Lord are Mercy and Truth: Mercy, in that he freely offers remission of sins, the graces of his Spirit, government in this life; mitigation of our calamities, and at last a discharge from them, and eternal life: Truth, in that he will perform what he hath promised: Non est mendax sed verax: But with this caution, that men perform with him; for it is unto such as keep his Covenant and Testimonies; i. e. in faith and a good conscience walk before him; the Covenant being this, I will be thy God, and the God of thy seed; upon which follows, Walk before me, and be thou perfect.
• 4. [unspec 11] Upon the confidence of which Promise and Covenant, David repeats his prayer: For thy Name sake, O Lord, pardon my iniquity, for it is great; Multa & magna.

And yet David proceeds in the consideration of God's Nature, his Goodness, his Truth and Mercy to those that keep his Covenant; and by way of admiration asks, Quis, i. e. Quantus & qualis: O how happy, how blessed is the man that fears the Lord, worships God, loves his Word, and casts not away his hope and faith in the day of trouble and temptation, [Ver. 12] which happiness he sets forth by the fruits that follow his piety.

• 1. [unspec 12] The first fruit and benefit that he shall reap, is, instruction and direction in his Vocation and private life: Him shall he teach in the way that he shall choose.
• 2. [Ver. 13] The second is, that his happiness shall not be momentary, but firm and lasting; not molested, but quiet: His soul shall dwell at ease.
• 3. A third is, that he shall be happy in his children and posterity: His seed shall inherit the land.
• 4. The fourth is, that Redemption of Mankind by the blood of Christ, and all the effects of it, Remission, Reconciliation, &c. which is a secret unknown to flesh and blood, shall be revealed and applied to him: [Ver. 14] The secret of the Lord is with them that fear him, and he will show them his Covenant.

Being confirmed with these promises, and cheered with these fruits, he,

• 1. Testifies his acquiescence and faith in God for deliverance: My eye • are ever towards the Lord; he shall pluck my feet out of the Net.
• 2. And then returns to his Prayer again, being in effect the very self-same that he began with; which he offereth in several Clauses. [unspec 15]
  • 1. Turn thee unto me.
  • 2. Have mercy upon me. [unspec 16]
  • 3. O bring thou me out of my distresses. [unspec 17]
  • 4. Look upon my affliction and trouble, and forgive me all my sins.
  • 5. Consider mine enemies. [unspec 18]
  • 6. O keep my soul, and deliver me. [unspec 19, 20.]
  • 7. Let me not be ashamed.
  • 8. Let integrity and uprightness wait upon me. [unspec 21]

Petitioners and men in misery think that they can never say enough; this makes him so earnest, and so often repeat the same thing; in which longing, there is yet an incrementum: The sum is, That God would hear, and grant him defense and deliverance in his dangers, remission of sins, which caused them, and protect, direct, and govern him in his troubles.

Now that he might prevail in his Suit, as an excellent Orator, he useth many Arguments to induce God to be propitious to him.

• 1. His faith and trust in his promises: Min • eyes are ever towards the Lord.
• 2. The danger he was now in: His feet were in the Net. [Ver. 15]
• 3. He was oppressed and alone, had none to help him: I am desolate, [unspec 22] and afflicted. [unspec 20] [Ver. 16]
• 4. His inward afflictions and pain was grievous: [Ver. 17. & 18.] The troubles of my heart are enlarged; by which he was distressed, in pain, in sorrow.
• 5. And without his enemies, powerful, many, merciless, cruel, [Ver. 19] My enemies are many, and they hate me with cruel hatred. [Ver. 21]
• 6. And yet I am an Innocent, and desire to be so, thy servant: Let integrity and uprightness preserve me, for I wait upon thee.

And thus David having through the whole Psalm prayed for himself, at last in the close, he offers up a short, but earnest Petition for all the People, and for the whole Church; which proceeded from that 〈 in non-Latin alphabet 〉 , [Ver. 22] which ought to be among the Saints.

PSAL. XXVI. David's Appeal to God to vindicate his Innocence.

T HE parts of the Psalm are,

• 1. An Appeal of David to God, to be his Judge, ver. 1, 2.
• 2. The causes that induced him to it, his integrity especially.
• 3. A Petition, ver. 9, 11.
• 4. His Gratitude, ver. 12.

He begins with his Appeal to God, whom he knew to be a just Judge, and therefore desires to be dealt withal, in forma juris; Judge me O Lord, examine me, O Lord, and prove me, try out my reins, and my heart. [Ver. 1]

2. Then he assigns two causes of it; his integrity and his faith. [Ver. 2]

1. His faith and confidence was such in God, that he knew that the Judge of all the World would do him right: I have trusted in the Lord, [Ver. 1] therefore I shall not slide; I change not my Religion, to which I am tempted.

2. His integrity; for I have walked in my integrity; [Ver. 1] of which he assigns the cause; for thy loving-kindness is before mine eyes, [Ver. 3] and I have walked in thy Truth; I follow thy Word, and the Truth therein.

Next he sets down his integrity, by an injunction of parts, which were two, How he carried himself to men: 2. How to God.

1. He abstained from all society, confederacy, counsels, and intimacy with wicked men; nay, he did abominate and hate their ways.

I have not sat; viz. in counsel with vain persons, [Ver. 4] neither will I go in with dissemblers; I have hated the Congregation of wicked doers, [Ver. 5] and will not sit with the wicked.

2. The other degree of his integrity, was, his piety, which he here professeth; I will wash my hands in innocence, and so will compass thine Altar, O Lord; [Ver. 6] i. e. I will worship thee; for that end in the next verse, he would keep his hands from blood, oppression, innocent, pure; it was, Ut, [Ver. 7] That I may publish with the voice of Thanksgiving, and tell of all thy wondrous works. Non est speciosa laus in ore precatoris; therefore he would be innocent.

And then he professeth a second act of his piety, his love to Cods house, [Ver. 8] and the Service done in it: O Lord, I have loved the habitation of thy House, and the place where thine honor dwelleth.

Upon which conscientiousness of his integrity, he falls to prayer, That God would not suffer him to be polluted with the conversation of wicked men, [Ver. 9] nor involved in their punishments: Gather not my soul with sinners, [Ver. 10] nor my life with the blood-thirsty; in whose hands is mischief, and their right hand is full of bribes.

But by the way, observe the many Titles he gives here to wicked men.

• 1. They are vain persons, void and empty of the fear of God, irreligious.
• 2. Deep men; occulti, absconditi, versuti, dissemblers, aliud ore, [unspec 5] aliud cord.
• 3. Caetus Malignorum, Malignants, doing all for their own ends. [unspec 9]
• 4. Impious, Turbones, 〈 in non-Latin alphabet 〉 .
• 5. Peccatores, sinners, 〈 in non-Latin alphabet 〉 , Workers of iniquity.
• 6. Blood-thirsty men, cruel and revengeful. [unspec 10]
• 7. Mischievous, ready to execute with their hands what they plotted in heart.
• 8. 〈 in non-Latin alphabet 〉 , That will do anything for a bribe.

Now from some such kind David blesseth himself, he will have nothing to do with them: As for me, I will walk in my integrity; [unspec 11] Redeem me Lord from such people, and be merciful to me.

Lastly, He shows his gratitude: My foot standeth right; hitherto I am sure I am in a good way; I will therefore praise the Lord in the Congregations; not only privately, but publicly.

PSAL. XXVII. To comfort one in Danger and Adversity against Despair.

T HERE be four general parts of it. David shows,

• 1. How free he is in danger from fear, and the causes ver. 1, 2, 3.
• 2. He expresses his love to God's House and Religion, ver. 4, 5, 6.
• 3. He prays, ver. 7, &c.
• 4. He exhorts to depend on God, ver. 14.

Possible it is, that some Man, Friend or Foe, might ask David, what heart he had in his miseries and persecutions all the time of Saul? To whom David might return this Answer, That he was never disheartened, he never did despair; and the Reason was, because God was his Light to guide him, his Rock to save him, his Strength to sustain and uphold him.

And this he amplifies in the next two verses; first by experience, he had already found this true: When the wicked, [Ver. 2] even mine enemies came upon me to eat up my flesh, they stumbled, and fell: secondly, he puts a case, Say that an Host of men should encamp against me, my heart shall not fear; [Ver. 3] though War should rise against me, in this will I be confident.

The Arguments of his confidence, were God's goodness, ver. 1. and his own experience, ver. 2. to which he adds three more, in the 5, 10, 13, verses.

• 1. That God would hide him in his Tabernacle, ver. 5. [Ver. 5]
• 2. That when his father and mother forsook him, God took him up, ver. 10. [unspec 10]
• 3. That he should see the goodness of the Lord in the land of the living, ver. 13. [unspec 13]

He expresseth his great love and desire to the Tabernacle and House of God: One thing I have desired, this one before all other things; and he was constant in it, That, emphatically, I will seek after, that I may dwell in the House of the Lord all the days of my life; and that for three ends. [Ver. 4]

• 1. To behold the beauty of the Lord; to taste how good and gracious the Lord is.
• 2. To inquire in his Temple; there to search the mind of God.
• 3. To offer in his Tabernacle sacrifices of joy, [Ver. 6] and to sing praises to the Lord.

And this was another Argument of his security: [unspec 5] For in the time of trouble he shall hide me in his pavilion, in the secret of his Tabernacle shall he hide me, he shall set me upon a Rock; and now shall mine head be lifted up above all my enemies round about me.

In the last part he falls to prayer.

• 1. For Audience, and an Answer: Hear O Lord when I cry with my voyee; have mercy upon me, [Ver. 7] and answer me.
• 2. The ground of his prayer, his obedience to God's Command: Thou hast said, seek ye my face; Thy face Lord will I seek.
• 3. [Ver. 8] The matter of his prayer in general: Hide not thy face from me, put not thy servant away in anger; [Ver. 9] in which he hath good hope to speed, even upon former experience: Thou hast been my help, be not now worse to me than thou hast been; therefore leave me not now; nor forsake me, O God of my salvation; when father and mother forsake me, then the Lord will take me up.
• 4. [Ver. 10] The matter of his prayer in particular: Teach me thy way, O Lord, and lead me in a plain path: i. e. Teach me what to do, that I may please thee; and lead me in a plain path, that I may escape the ambushes and snares of my enemies; deliver me not over to their will; for they seek my ruin. [Ver. 11]
  • 1. They are perjured men; false witnesses are rise up against me.
  • 2. [Ver. 12] They are mischievously bent; They breath out cruelty.
• 5. And their cruelty and falsehood is so great, that I had fainted, were it not for my hope in thee: I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. [Ver. 13]

At last he concludes with an Exhortation, that all others would take out his example, and in their greatest extremities be courageous, and put trust in God as he did: Wait on the Lord, be of good courage, and he shall strengthen thine heart: Wait I say, [unspec 14] on the Lord: Be an expectant; for he that shall come, will come in his good time.

PSAL. XXVIII. A Prayer for Help, and a Thanksgiving.

THREE parts there are of this Psalm.

• 1. A Prayer, from ver. 1. to 6.
• 2. A Thanksgiving, from ver. 6. to 9.
• 3. A Prayer for the Church, ver. 9.

The first part, is a Prayer to God, and he first prays for Audience, ver. 2. Hear me: And his prayer is so described, that it sets forth most of the conditions requisite in one that prays.

• 1. The object, God: Unto thee O Lord I cry. [Ver. 2]
• 2. His faith: To thee I cry, who art my Rock. [Ver. 1]
• 3. His fervor; it was an ardent and vehement prayer, I cry.
• 4. Humility; it was a supplication: Hear the voice of my supplication.
• 5. His outward gesture: I life up my hands. [Ver. 2]
• 6. According to God's order: Towards thy holy Temple.

The Argument he useth to persuade Audience, is drawn ab incommodo; Lest if thou make as though thou hearest not, [Ver. 1] I become like them that go down into the Pit, have no hope of life in me, no comfort, no heart at all; 〈 in non-Latin alphabet 〉 .

2. Then he expresses what he prays for, which is, that either:

First, He might not be corrupted by the fair persuasions of hypocrites.

Secondly, Or that he might not be partaker of their punishments: Draw me not away with the wicked, and workers of iniquity; upon whom he sets this mark, [Ver. 3] Who speak peace with their Neighbors, but mischief in their hearts.

3. Against whom he useth this imprecation, which is the second part of his prayer: Give them according to their deeds, and according to the wickedness of their endeavors, [Ver. 4] give them after the work of their hands, render unto them their desert. He doth not simply pray that punishment may overtake them, but that it may be proportionable to their desert; and he prays earnestly for it, as appears by the often repetition of words importing the same thing; which that it seem not strange, in the next verse he gives the Reason, that they were enemies to Piety, and contemners of God; far from repentance, and any hope of amendment.

Do this unto them, Because they regard not the works of the Lord, nor the operation of his hands: And then intimates, that this their punishment was just, and that it should come from above: [Ver. 5] Therefore he shall destroy them, and not build them up.

Then there follows an excellent form of giving Thanks, into which he falls by an admirable Acclamation: Blessed be the Lord; of which blessing he assigns the Reasons, which excellently expresseth the chief parts of Thanksgiving.

• 1. [Ver. 6] That God heard him: He hath heard the voice of my supplications.
• 2. That he would be his Protector: The Lord is my strength and my shield.
• 3. [Ver. 7] For his grace of confidence: My heart trusted in him.
• 4. That from him he had relief: I am helped.
• 5. The testification and annuntiation of his Gratitude: Therefore my heart greatly rejoiceth, and in my song will I praise him. He remembers the Indenture, I will deliver thee, and thou shalt praise me; and therefore with heart and tougue he gives thanks.
• 6. And that God should be sure to have all the Honor, he repeats what he said before, [Ver. 8] The Lord is not my strength, but their strength; i. e. of all those that are with me, and he is my strength also; the strength of salvation (for there were a plurality of them) of his Anointed.

He concludes the Psalm with a Prayer, in which he commends the whole Church to God's Care and Tuition.

• 1. Save thy People in the midst of these Tumults and Distractions.
• 2. Bless thine-Inheritance, that they may increase in knowledge, piety, wealth.
• 3. Feed them, and give them a better Shepherd than Saul.
• 4. Lift them up forever: Make their name famous among the Gentiles, give them dominion over them, that it may be known they are thy peculiar people.

PSAL. XXIX. An Exhortation to praise God.

THERE be two parts of this Psalm.

• 1. The Exhortation itself, ver. 1, 2.
• 2. The Reasons to persuade, drawn,
  • 1. From his Power, from ver. 3. to 11.
  • 2. From the Protection of his people, ver. 11.

The Exhortation, which is rare, proceeds from a King, and not from a common man; a Prince, a great Prince; minds Princes and great men, that there is one greater than they, and that therefore they yield unto him his due honor and worship.

• 1. That they withhold it not from him, but freely yield it up, and give it; [Ver. 1] for which he is very earnest, as appears by the Anaphora, Give, give, give.
• 2. That in giving this, they yield him no more than his due; [unspec 2] Give him the honor due unto his Name.
• 3. What they are to give, Glory and strength: They must make his name to be glorious, give him such glory as is fit for his name: 2. Then again, attribute their strength to him.
• 4. That they bow before him, and adore him: Incurvate, Junius.
• 5. That they exhibit this honor in that place they ought, in atrii sancto ejus: Vulg. In decoro sanctitatis: Jun. In decore splendore, ornatu sanctitatis: Moller. In the beauty of holiness, his Temple.

And that they may the easilier be persuaded to give the Lord this honor due unto him, he proposeth two Reasons to be considered.

• 1. His Power, a Power (though they be Filii fortium, high and mighty Potentates, far beyond theirs, which is seen in his Works of Nature; but passing by many other, he makes choice of the Thunder, and those impressions that follow it; this he describes,
  • 1. From the nature of it; for however men of it do conceive natural causes, yet religious men will look higher, and when they hear those fearful Murmures in the Air, will confess with David, it is Vox Jehovae, Vox Jehovae, here seven times repeated; and this voice hath affrighted the proudest, the mightiest Tyrants.
  • 2. From the place whence this voice is given, the watery Clouds: The voice of the Lord is above the waters, [Ver. 3] upon many waters.
  • 3. From the force and power: They are not vain and empty noises, but strike a terror; Humanas motura tonitrua mentes: The voice of the Lord is powerful, [Ver. 4] the voice of the Lord full of Majesty.
  • 4. From the effects, which he explains by an induction.
    • 1. Upon the strongest Trees, the Cedars; the Cedars of Lebanon: The voice of the Lord breaks the Cedars, &c.
    • 2. [Ver. 5] Upon the firmest Mountains, even Lebanus and Sirion; for sometimes the Thunder is accompanied with an Earth-quake, and the Mountains dance, [Ver. 6] and skip as a Calf.
    • 3. Upon the Air, which is no small wonder; for when nothing is more contrary to fire, [Ver. 7] than water, it is miraculous, that out of a watery Cloud, such Balls of fire should be darted: The voice of the Lord divideth the flames of fire. [Ver. 8]
    • 4. In the Creatures of all kinds, especially the wild; for it makes them fear, and leave their Caves, and the Woods; yea, makes the Dear for fear abortive: [unspec 9] The voice of the Lord shaketh the Wilderness, &c. The voice of the Lord maketh the Hinds to calve.
    • 5. In the mighty Rains that follow upon it: When the Cataracts of Heaven are opened, and such floods of water follow, that a man may justly fear a second inundation would drown the World; out of all which he draws this conclusion, The Lord sits King forever. [Ver. 10]
• 2. His second Reason, is drawn from his Works of Grace, when he moveth the hearts of his people to acknowledge his voice, and to give him glory in his Temple; [Ver. 10] in his Temple doth every man speak of his honor: Secondly, by the security he gives in people, even in that time he utters his voice, and speaks in Thunder; whereas the wicked then tremble and quake: The Lord will give strength unto his people; [Ver. 11] the Lord will bless his people with peace: i. e. security, and peace of conscience.

PSAL. XXX. The occasion of this Psalm, was some grievous sickness or danger from which David was delivered.

TWO parts there are of it.

• 1. The Rendition of praise and thanks, ver. 1, 2, 3.
• 2. An Exhortation to others to do it by his example, and God's dealing with him, from ver. 4. to the last.

He beings with his profession of praise; I will extol thee O Lord; and adds the causes.

• 1. [Ver. 1] For thou hast lifted me up; as a man out of a dark deep pit.
• 2. Thou hast not made my Foes to rejoice over me; but turned their mirth to sadness.
• 3. [unspec 2] Thou hast healed me, in body and mind.
• 4. Brought my soul from the Grave, &c. Lent me life, when I was dying. [unspec 3]

Of all which effects, he conceals not the means by which he procured them: O Lord my God I cried unto thee, [Ver. 2] and thou didst all I have mentioned for me.

2. After he had given Thanks, he speaks to the whole Church, and exhorts by his example, to acknowledge and celebrate the goodness of God, in defending, and delivering those which are his.

Sing unto the Lord (O ye his Saints) and give thanks at the remembrance of his holiness. [Ver. 4] And to persuade them, he gives the instance in himself; in which he declares, That God was justly angry with him, but soon appeased.

• 1. Angry he was; but his anger endureth but for a moment; but life, and continuance of life, [unspec 5] is from his favor: There may be heaviness for a night, but joy cometh in the morning.
• 2. [unspec 6] And justly angry he was, for my sin, my carnal security: In prosperity I was, and in my prosperity I said, I shall never be moved; Lord, by thy favor, thou hast made my Mountain to stand strong.
• 3. [unspec 7] And the effect of his anger, was, my Trouble: Thou didst turn away thy face, and I was troubled.

This is the example he sets the Saints, that they be not secure, when the World goes well with them; lest they have experience of God's anger, as he had: Next, he shows how he behaved himself to avert God's wrath, which also he proposeth, as a pattern for them to follow in the like cause.

• 1. He betook himself to prayer.
• 2. [unspec 8] And sets down the Form he used.
  • 1. He that is ill, calls for the Physician, so did I; this was the fruit of my chastisement; I cried to thee, O Lord, and unto the Lord I made my supplication.
  • 2. And the Form I used, was this; thus pathetically I pleaded with God.
    • 1. What profit is there in my blood, when I go down to the pit?
    • 2. [unspec 9] Shall the dust praise thee? shall it declare thy Truth? Can a dead man praise thee? or canst thou make good thy promises to the dead?
    • 3. [unspec 10] To which I added; Hear, O Lord, and have mercy upon me; O Lord, be thou my Helper.
• 3. And then shows the effect of his prayer, that it was turned. Thou hast turned my mourning into dancing; Thou hast put off my sack-cloth, and girded me with gladness.
• 4. This God did for me, and he did it for this end, [unspec 11] That my glory may sing praise to thee, and not be silent: O Lord my God, [unspec 12] I will give thanks to thee forever. Now O ye Saints, ye see my case, you see what course I took, you see the effect, and the end, why God was so good to me, it was, That I should praise him; and therefore I propose my example to you to imitate: Betake you to God in your necessities, and having obtained deliverance by your prayers, remember to sing praises to God.

PSAL. XXXI. For one in anxiety of spirit.

THIS Psalm is composed, and mixed of diverse affections; for David sometimes prays, sometimes he gives thanks; now he complains, now he hopes; one while he fears, another while he exults.

This vicissitude of affections is sixfold, and it may very well divide the Psalm.

• 1. With great confidence he prays to God, from ver. 1. to 6.
• 2. He exults for mercy and help received, ver. 7, 8.
• 3. He grievously complains of the misery he was in, from ver. 9. to 14.
• 4. He prays again, upon the strength of God's goodness, from ver. 15. to 18.
• 5. He admires and exults, and proclaims God's goodness, from ver. 19. to 22.
• 6. Lastly, He exhorts others to love God, and be courageous, ver. 23, 24.

In the six first verses, he prays to God, and shows his Reasons.

• 1. [Ver. 1] That he be never shame in his hope: Let me never be ashamed.
• 2. [unspec 1, 2.] That he be delivered, speedily delivered.
• 3. [Ver. 3] That God would be his Rock, and House of defense to save him.
• 4. [unspec 4] That God would lead him and guide him: Lead me, guide me.
• 5. That God would pull his feet out of the Net that they privily laid for him.

In effect his Petition is the same, viz. to be delivered from his danger; and his Reasons to persuade God to do this for him, [Ver. 1] are:

• 1. [unspec 3] His faith and confidence: In thee, O Lord, I put my trust.
• 2. [unspec 3] The reason of his faith, God a Rock; Thou art my Rock and Fortress.
• 3. [unspec 4] That this would redound to God's honor: For thy Names sake lead me.
• 4. [unspec 5] Thou art my strength.
• 5. [unspec 6] I rely upon thee: Into thy hands I commit my spirit.
• 6. Do to me, as thou hast ever: Thou hast redeemed me heretofore.
• 7. I do not as other men, trust to vain helps, but on thee only: I have hated them that regard lying Uanities, but I trust in the Lord.

And in effect as his Petition was the same, so are his Reasons also: His confidence in God to be his Deliverer, his Fortress, Rock, Redeemer • , &c.

In which we have an example of a man in misery, that thinks he can never say enough for himself, and that makes him descant on the same thing, which is no flat Tautology, but an elegant 〈 in non-Latin alphabet 〉 , or Expolition, Then again, we have a pattern for a pious soul in trouble to imitate, [Ver. 1] that be the pressure never so great, yet he says to his God, Thou art my Rock, my Fortress, my Strength: Thou hast redeemed me, [unspec 6] I know I shall not be ashamed of my hope; therefore I will trvst in thee: So he begins, so he concludes this first part of his prayer.

2. Next he exults and gives thanks for some former deliverance, and by the experience of that, doubts the less in this. Perhaps the Chorus sang this.

• 1. I will be glad and rejoice in thy mercy. And his reason follows from his experience.
• 2. For thou hast considered my trouble. 2. Thou hast known, i. e. [Vers. 7] seen my soul in adversity. I have seen, I have seen the afflictions of my people, &c. 3. And hast not shut me up into the hand of the enemy. 4. [unspec 8] But hast set my feet in a large room.

3. And now he prays again. 2. And complains of what he suffered within, and without.

• 1. He prays. Have mercy upon me, O Lord. [Vers. 9]
• 2. Then he complains, and in his complaint shows the reason of his prayer for mercy.
  • 1. Within, at home he was in a sad case: For I am in trouble, [unspec 10] my eye is consumed with grief, yea my soul and my belly. Totus marcesco. My life is spent with grief, and my years with sighing, my strength faileth, because of my iniquity, and my bones are consumed. [unspec 11]
  • 2. Without, I have little comfort either from friends or enemies;
    • 1. I was a reproach among all my enemies.
    • 2. Then for my friends, they stood afar off. They especially; [unspec 11] but especially among my neighbors, and I became a fear to my acquaintance. They that see me without, fled from me.
    • 2. And then he aggravates the greatness of his grief, and scorn, and contempt. I am forgotten as a dead man out of mind, u muertos y ydos no son amigos. I am become as a broken vessel. [unspec 12] What more vile, what more useless?
    • 3. And which is yet more, the people they mock me. [unspec 13] I have beard the slander of the many.
    • 4. And the Consequent was mischievous. Fear is on every side. 2. While they conspire, or took counsel together against me. 3. And their counsel was, they devised to take away my life. What could enemies do more, or friends permit?

And after his Complaint, he comforts himself with his first and chief reason again. But I have trusted in thee, O Lord, and said, Thou art my God. [Vers. 14] Let them conspire, take counsel, and devise what they can, yet I know, except thou permit them, they are not able to do it. Thou art my God, in thee I trust. For my time is in thy hand, not in theirs, i. e. My life.

And then he falls to prayer again, which consists of three parts. [unspec 15]

1. A Deprecation. 2. A Supplication. 3. And an Imprecation.

1. A Deprecation, for he prays that he come not into their power. Deliver me from the hand of my enemies, and from them that persecute me.

2. A Supplication. Make thy face to shine upon thy servant: [unspec 15] save me for thy mercies sake: Let me not be ashamed, for I have called upon thee, O Lord. [unspec 16]

3. An Imprecation. Let the wicked be ashamed, and be silent in the grave: [unspec 17] as we usually say, silent, leges inter arma, when they are of no force. So let the wicked die, be silent, and have no power. 2. Let the lying lips be put to silence: which speak grievous things proudly and contemptuously against the righteous. [unspec 17]

In which there be so many Arguments to quicken the grant of his Imprecation. [unspec 18]

• 1. The quality of their persons. They are wicked, impious men.
• 2. There is no truth in them; they have lying lips. Their words are false.
• 3. And their actions worse; they speak grievous things, and that against the righteous.
• 4. Then their intention is worst of all, for they do it proudly, contemptuously, disdainfully, despitefully. It proceeds ex malo habitu.

In the fifth part, he sets out the abundant goodness of the Lord to his people, and, as it were a little carried beyond himself by a divine rapture or ecstacy, in a holy admiration he exclaims, O how great is thy goodness, which thou hast laid up, [Vers. 19] which thou hast wrought for them that trust in thee before the sons of men! This goodness of God is often laid up and hid, as it was to the Israelites in Egypt, not seen for many years, but after a long time it was brought forth and wrought, even before the sons of men.

But then observe, this goodness is laid up for none, nor wrought for none, but such as fear him. 2. Put their trust in him, expect and believe his promises. [Vers. 20] And the Acts and Works of his goodness are here specified.

• 1. Thou shalt hide them in the secret of thy presence from the pride of man.
• 2. Thou shalt keep them secretly in a Pavilion from the strife of tongues.

Upon which consideration in gratitude he breaks out into a Benedictus.

• 1. [unspec 21] Blessed be the Lord, for he hath showed me his marvelous kindness, &c.
• 2. And corrects his error and former mistake. I said in my haste, tashly, imprudently, [unspec 22] I am cut off from before thine eyes. Such was his rash judgment. But he confesseth and amends this his folly: Nevertheless, thou heardest the voice of my supplication, when I cried unto thee.

6. And so he falls upon the last part, which is an Exhortation to the Saints. 1. That they love God. 2. That they be of good courage, for it was the same God still, and he would be as good to others, as he was to him.

1. [unspec 23] That they love for two reasons. 1. For that the Lord preserveth the faithful. 2. That he plentifully rewardeth the proud doer: That was his Mercy, this his Justice.

2. That they be of good courage. For then he shall strengthen your heart, all ye that hope in the Lord. They despair not, but keep their heart fixed and firm to the profession of truth; which would be a seal of their hope.

PSAL. XXXII. Is Doctrinal; and sets forth the happiness of one whose sins are remitted.

T HE Title of the Psalm is Maschil, and at the eighth verse the reason is given, I will instruct thee, and teach thee. In this then there is an instruction given, especially about these three points, which divide the Psalm.

• 1. The Happy estate of a justified person, verse. 1, 2.
• 2. The unhappy condition of that man, who is not assured that he is justified and reconciled to God, verse. 3, 4. and the way prescribed, how to gain that assurance, verse. 5.
• 3. A Lesson given for obedience after a man is brought into that state, v. 8, 9.

1. The Prophet first instructs us in what justification consists: It is a free remission, a covering of sin, a non-imputation of iniquities. 2. How the man must be qualified that obtains it. He must have an honest, sincere, and upright heart, [Vers. 1] be far from guile, doubling, hypocrisy, verse. 3. Now such a one he pronounceth, [Vers. 2] A Happy man. Blessed is he whose transgression is forgiven, whose sin is covered: Blessed is the man, unto whom the Lord imputes not iniquity, and in whose spirit there is no guile: who doth not excuse, palliate, extenuate his sin, but confesseth it.

2. And this he makes good by his own experience, he hid his sin, he doubled with God, he confessed not, and he was in an unhappy, and unquiet condition all the while.

• 1. [unspec 3] I held my peace, I confessed not, I did not ask pardon, and, When I held my peace, and kept silence, dissembled my sin.
• 2. I was wounded with the sting of a guilty conscience, fears, horrors, troubles of soul, &c. My bones waxed old through my roaring all the day long. [unspec 4] For day and night thy hand was heavy upon me, my moisture is turned into the drought of Summer.
• 3. And then he shows you the way he took to recover his happiness, which was a clear contrary course. He would conceal his sin no longer, from which he had so much unrest, but he was resolved to open and display it before his God.
  • 1. [Vers. 5] I acknowledged my sin unto thee, and mine iniquity have I not hid.
  • 2. I said, I will confess my transgressions to the Lord.

Of which the effects are divers.

• 1. The first upon himself. He recovered his happiness, cons •• ing in Remission: And thou forgavest the iniquity of my sin.
• 2. The second upon the whole Church, upon every good man, that took out and followed his example. For this, i. e. that thou hast been so merciful to me, [Vers. 6] and pardoned me, a penitent confessor, shall everyone that is godly, pray unto thee for pardon, in a time, when thou mayest be found, in the day while grace is offered.
• 3. [Vers. 6] Comfort in extremities, and safety in the greatest dangers. Surely in the floods of great waters, in an inundation of calamities, the troubles shall not come nigh him, that depends upon God's goodness and mercy, and is reconciled unto him by repentance. And he shows the reason from his own experience, God was his Protector.
  • 1. Thou art my hiding place, thou shalt preserve me from trouble.
  • 2. Thou shalt compass me about with Songs of deliverance; deliver me, and make me sing for joy, and give thanks.

3. And now David sets down the Duty of a justified person, that he be after his pardon obedient to his God, and that not out of compulsion, but freely and willingly. About which that he be not to seek, either God from Heaven, or David in his person becomes his Doctor; I will instruct thee, and teach thee in the way that thou shalt go; I will guide thee with my eye. [Vers. 8] And a good servant needs no stripes, he will observe nutum, or nictum heri. As my eye is always over you, carefully to instruct, so be you as ready to observe it.

2. Ne sitis. Be not like beasts, like horse and mule, [Vers. 9] which have no understanding: whose mouths must be held in by force with bit and bridle, lest they come near unto thee, • ing thee, hurt thee, kick thee, kill thee. Constrain'd obedience is for a beast; free and voluntary for a man.

3. Besides, to quicken your obedience, I will teach you two reasons.

• 1. Ab incommodo. Many sorrows shall be to the wicked, their griefs, their troubles, their punishments many and grievous. [Vers. 10] Be not then disobedient like the wicked. Rebellious as they are.
• 2. A commodo. Your obedience shall be rewarded, and that amply: But he that trusteth in the Lord, mercy shall compass him about. It shall be like the girdle, that he is girded withal. God will be present with him in his troubles, he shall perceive he is in favor with God, that his sins are covered, and that he is an beir of eternal life.

Upon which he concludes with this Exhortation, Be glad in the Lord, [Vers. 11] and rejoice ye Righteous: and shout for joy all ye that are upright in heart. As there is great reason; for this Doctrine of the Free Remission of sin, can alone quiet the Conscience.

PSAL. XXXIII. Is 〈 in non-Latin alphabet 〉 . The Contents are,

1. A N Exhortation to the just to praise God, verse. 1, 2, 3.

2. The Arguments he useth to persuade to it, from verse. 3. to 20.

3. The Confidence of God's people in his Name. Their joy in him, and petition to him, verse. 20, 21, 22.

1. In the three first verses he exhorts to praise God. But whom?

• 1. The righteous, not all. For praise is comely for the upright.
• 2. That it be given with all zeal and affection, with exultation, with singing, [Vers. 1] with voice, with instruments. Some new Song composed for some new mercy; [Vers. 2] and that it be skillfully expressed.
• 2. [unspec 3] To this he persuades upon divers good grounds.
  • 1. The first in general, fetched from the truth, the faithfulness, the justice, the goodness of God. 1. For the Word of the Lord is right. 2. [Vers. 4] And all his works are done in Truth. 3. He loveth righteousness and judgment. 4. The earth is full of the goodness of the Lord. [Vers. 5]
  • 2. His second Argument is fetched from God's power in the Creation of all things: [unspec 6, 7.] and that by his Word alone, verse. 6, 7, 9. and upon it interserts, Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him. [unspec 9]
  • 3. [Vers. 8] His third Argument is fetched from God's providence in governing the world, which may easily be discerned by those who will diligently consider his ways and proceedings both to other people, and to his Church.
    • 1. He makes void all stratagems undertaken against his Will, not of single men, but whole Nations: The Lord bringeth the counsel of the heathen to naught: [Vers. 10] He maketh the devices of the people to be of none effect.
    • 2. [Vers. 11] Whereas on the contrary, what he hath decreed shall be done, 'tis not possible to infringe it. The counsel of the Lord stands forever: the thoughts of his heart to all generations.

Upon the consideration of which, he breaks out into this Epiphonema, [Vers. 12] Blessed is the Nation, whose God is the Lord; and the people, whom he hath chosen for his inheritance.

After which he returns to his discourse of God's providence, and by an elegant hypotyposis, amplifies his former Argument. For he sets God before us, as some great King in his Throne, providing for all the parts of his Empire, examining all Causes, and doing justice to everyone.

• 1. [Vers. 13] The Lord looks from heaven, and beholds all the sons of men.
• 2. From the place of his habitation, he looks upon all the inhabitants of the earth. [Vers. 14]
• 3. And he is not •• iosus spectator neither. [Vers. 15] He sees and considers their hearts, their works.

And he sees in what they put their confidence, in their Armies, in thei • strength, in their Horse, not in him; But all in vain. [Vers. 16] For there is no King that can be saved by the multitude of an Hoast: A mighty man is not delivered by much strength: An horse is a vain thing for safety, neither shall he deliver any man by his great strength. Multitude, strength, &c. [unspec 17] without God are useless.

2. Hitherto he hath given a proof of God's providence toward all men; but now he descends to a particular proof of it, by his care over his Church, which he wonderfully guides, defends, protects in all dangers and assaults: And that notice be taken of it, he begins with an Ecce.

The three last verses contain the Acclamation of God's people, who believe and place all their hope and trust in God. For being excited, as it were, by the former Arguments. They do three things. [Vers. 20]

• 1. They express and profess their faith and dependence on God, Our soul waiteth on God, he is our help, and our shield. [Vers. 21]