Davids Harp Strung and Tuned

The third Psalm of Degrees, CXXII.

THE Ark was a Testimony of God's presence among his people, and a Type of the Church; this was by David brought up, and fixit at Jerusalem, when the Jebusites were by him driven out of the Fort of Zion. To the place where that was fixed, the people of Israel were bound to ascend three times a year to worship, and that with gladness of heart, to which end they went up thither with a Pipe.

David then in the person of the people.

The sum of this Psalm.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. CXXIII.

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

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

2. Her prayer for mercy, ver. 3.

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

1. The Church shows her trust in God, and in it, directs us to whom to fly in distress.

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

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

• 1. As the eyes of servants look unto the hands of their Masters; i.e. Menservants. [Ver. 2]
• 2. And as the eye of a Maiden to the hand of her Mistress: Both of both kinds may be beaten. Now as they are whipped, they cast back their eyes, and look to the hand that strikes them; begging even with their very heart, some favor, and an abatement of stripes.
• 3. So our eyes wait upon the Lord our God. God's children always are expectants.
• 4. Until he have mercy upon us. Abate his stripes, and take off his hand.

2. For which the Church prays in the next verse, and in ardency of spirit ingeminates it.

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

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

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

And this the Prophet amplifies by the circumstances of the persons that •• ntemned and scorned.

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

PSAL. CXXIV.

THE people of God newly escaped from some great danger, both acknowledge it, and that God only was the Author of their safety and victory, for which they thank him.

1. The Prophet begins abruptly, as is usual to do in pathetical expressions, with much joy he expresseth God's protection over his people, and how by his hand merely they were delivered by some unexpected way, and he desires the people to acknowledge it with him.

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

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

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

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

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

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

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

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

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

PSALM CXXV. 〈 in non-Latin alphabet 〉 .

I T is the purpose of the Prophet to comfort the Church of God.

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

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

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

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

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

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

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

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

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

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

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

PSAL. CXXVI.

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

The Contents of it are,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. CXXVII.

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

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

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

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

And this he declares and illustrates, by an elegant Hypotyposis of an industrious man, that does all that may be to be rich, great and safe; but not calling for God's blessing upon his labors, 'tis all in vain: Such a man omits nothing that may be thought on, or is to be done, that he may thrive.

• 1. He riseth early: No man up before him, he prevents the Sun. [Ver. 2]
• 2. He sits up late: No man goes later to Bed, or takes less rest.
• 3. He eats the bread of sorrows. He defrauds himself of necessary food, fares very hard; his mind is so taken up with labor, care and fear, that a pleasant morsel comes not into his mouth: But all this without God is in vain: It is in vain for you to rise up early, &c.

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

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

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

PSAL. CXXVIII.

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

The Contents are these.

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

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

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

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

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

Now these temporal happiness the Prophet concludes with an Acclamation:

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

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

PSAL. CXXIX.

THE intent of the Prophet in this Psalm, is to comfort the Church in affliction, and to stir her up to glorify God, for his Providence over her, always over her for her good, and bringing her enemies to confusion, and a sudden ruin.

The Contents are.

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

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

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

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

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

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

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

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

PSAL. CXXX. Being one of the Penitentials.

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

The Contents are these.

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

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

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

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

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

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

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

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

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

PSAL. CXXXI.

DAvid being accused by Saul's servants, that he aspired to the Kingdom, protests his innocence, his humble thoughts, and meek deportment. 2. That his confidence was upon God's promise, to that he trusted, and therefore was far from any ambition. And by his example calls on Israel to trust in God, as he did.

1. He professeth he was far from pride, in his heart, in his carriage, in his undertakings.

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

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

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

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

PSAL. CXXXII.

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

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

The parts of this Psalm are three.

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

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

• 1. Lord remember David; that is, thy promises made to David. In this Psalm he prays first for the King, then for the State Ecclesiastical, [Ver. 1] ver. 8, 9. Lastly, for the Commonwealth and people, ver. 8.
• 2. And all his afflictions. Many he had before, after he attained the Kingdom, and among these one, and that an especial one was, the care he had of settling the Ark, and place of God's worship; he reckoned this among his afflictions, That it could not be brought to pass according to his mind, which was a sign of his integrity, and this he desires might be remembered also.

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

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

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

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

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

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

By Epratah some understood the land of Ephraim, in which the Ark remained at Shilo in Samuel's days, 1 Sam. 4. After this, being sent home by the Philistines, it was found in the field of Joshua the Bethshemite, and thence conveyed to the house of Aminadab that dwelt in Kirjath-jearim, that signifies a woody City, where it abode twenty years; whence David might well say, We heard of it at Epratah; that is, Shilo in Ephraim; and found it in the fields of the wood; that is, in Kirjath-jearim, a City compassed about with woods. From Kirjath-jearim David fetched it, and because Uzzah was smitten for his rashness, he left it in the house of Obed-edom, whence after three months he fetched it, brought it up to Jerusalem, and placed it in the City of David with gladness, 2 Sam. 6.

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

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

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

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

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

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

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

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

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

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

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

PSAL. CXXXIII.

IN this Psalm the amability of peace, and the blessings of unity are described and commended, whether in the Church, Family and Commonwealth.

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

1. The pleasantness, by the ointment with which the High Priest was anointed.

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

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

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

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

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

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

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

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

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

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

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

PSAL. CXXXIV.

IN this Psalm the Prophet exhorts the Levites and Ministers of Religion to attend to their appointed hours of prayers: 2. Brings in the Ministers blessing the people, ver. 3.

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

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

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

PSAL. CXXXV.

IN this Psalm the Prophet invites the servants of God to praise him, and Ministers especially, verse. 1, 2. by arguments drawn,

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

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

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

2. And now ingeminating his words again, he produces his reasons to persuade it.

• 1. [Ver. 3] Because the Lord is worthy of all praise. Praise the Lord, for he is good. What is good is worthy of praise, what is bad worthy of dispraise. But God is absolutely good, not comparatively, nor by participation, from himself good, not from any other, and therefore praise the Lord, because he is good.
• 2. Sing praises to his Name, because it is pleasant, it is no troublesome work, or laborious, but full of delight, sweetness, content. The Hebrew word Nahim, may be referred to the Lord, to his Name, or to the praise, so that the sense may be, sing unto the Lord, because the Lord is sweet, or sing to his name for it is sweet, or sing unto the Lord's Name, for it is a pleasant and an action of content that delights the soul. [Ver. 4]
• 3. Praise the Lord for his love to Israel, which imposeth a debt and obligation to praise him.
  • 1. For the Lord hath chosen Jacob unto himself, to be his inheritance, portion.
  • 2. And Israel to be his peculiar treasure. Rom. 9. Malachi 1. I have l • ved Jacob and hated Esau. And this obligation lies upon Christians now.

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

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

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

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

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

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

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

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

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

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

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

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

• 1. Thy Name O Lord endures forever, i. e. for these thy wonderful works. [unspec 13]
  • 2. And thy memorial throughout all generations. Thy memory, thy fame, the remembrance of thy Acts shall flourish and remain to all posterity.
• 2. And the reason is drawn from his mercy, [unspec 14] which excites us also to praise him.
  • 1. For the Lord will judge his people. The world judgeth them forsaken, but he is their keeper and defender, and will judge their cause, and at last take revenge on their persecutors, and deliver them.
  • 2. And he will repent himself concerning his servants, Though he punisheth his dearest children, yet he will be at last entreated, be propitious and kind, and remove his heavy hand, Psal. 136.23.

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

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

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

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

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

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

PSAL. CXXXVI.

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

The parts of this Psalm are,

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

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

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

In these verses Expositors find the Trinity.

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

His reasons are, that we give thanks to him, because he is good, because merciful, and his mercy endures forever. For 'tis his mercy, that we shall live forever; so that his mercy is extended to us both while we live on earth, and when we live with him in heaven. It is no improbable conjecture of Musculus, that this Psalm was sung by the Choir, and that the people at the end of every Uersicle, sung this Responsory. For his Mercy endureth forever. Which was no Battology neither, saith Moller, for it follows and applies every particular benefit.

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

• 1. Who hath done wonderful things. His instance is presently in the Creation.
• 2. For his Mercy endureth forever. His Mercy was conspicuous in this work, for he made not anything of necessity, as if he needed the creature, [Ver. 4] but merely out of his ineffable good-will, and Mercy.

Of these wonderful things, the Prophet his

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

These do wonderfully adorn the heaven, and profit the earth. For these lights especially, by illuminating the earth, do comfort us, and are over our works by night and day. And he instanceth in these, rather than in other works of God, because these shine to all the world, and therefore every man is inexcusable, if by them they acknowledge not God's wisdom.

3. From the wonderful works of God's Creation, he descends to speak of the works of his Providence, in preservation of his Church, and instanceth in his people Israel, whom he delivered from Egypt with a mighty hand, as if he had been a man of War; and this, in respect of Israel was an act of mercy, though on the Egyptians an act of justice.

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

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

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

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

PSAL. CXXXVII.

A T the composure of this Psalm, the Jews were in captivity at Babylon, under the heavy yoke of the Assyrian Tyrant, far from their own Country, banished from the Temple of God, deprived of all public Exercises of Religion, scoffed and scorned by the pride and insultation of an enemy, and now they begin to complain and pray; remember what they were, and what they are; what they enjoyed, and what they want; that at Jerusalem they could sing songs of Zion, but now at the Rivers of Babylon, they must sit down, and hang up their Harps.

The Psalm hath two parts.

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

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

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

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

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

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

• 1. A • impossibili, This was a thing that could not be done, might not be done. [Ver. 4] How shall we sing the Lord's Song in a strange land? The land is strange, the people Aliens, the Song the Lord's, destined to his honor, to his service, and therefore how can we sing it, without giving offense to our God, and to you? Holy Hymns and Psalms were not composed to please carnal ears.

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

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

2. This is the sense of the first part of this Psalm; the other is an imprecation against Edom and Babylon both enemies and persecutors of God's people: The Babylonians carrive them away captive, and overturned Jerusalem; and the Edomites did persecute his brother with the Sword, and cast off all pity; read Amos 1.11. Obadiah, from ver. 10. to 17. Ezek. 35.5. Against both the Prophet prays.

1. Against Edom.

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

2. Against Babylon; to her he turns his speech by an Apostrophe, but foretells her ruin.

• 1. [Ver. 8] O daughter of Babylon, which art to be destroyed. Thou seemest to thyself to be now most happy, but thy ruin approaches, which shortly fell out by Cyrus and the Medes, whom he blesseth.
  • 1. Blessed shall he be, that rewardeth thee, as thou hast rewarded us.
    〈 in non-Latin alphabet 〉 .
  • 2. [Ver. 9] Blessed shall he be, that takes and dasheth thy little ones against the stones.

PSAL. CXXXVIII.

D AVID delivered from his enemies and troubles, and advanced to the Kingdom, gives thanks to God, acknowledgeth God's goodness in hearing his prayers; foretells the conversion of Kings, shows that God regards the humble, rejects the proud, puts his trust in God for the future, and prays that God would continue and enlarge his mercy to him. More briefly.

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

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

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

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

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

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

• 1. If I walk in the midst of trouble, that is, on all sides exposed to trouble. [Ver. 7]
• 2. Thou wilt revive me, make me live, and preserve me safe, and untouchit.
• 3. Thou shalt stretch forth thy hand against the wrath of my enemies: Thou, by thy power, shalt restrain their fury, that would devour me; and hinder their endeavors and enterprises.
• 4. And thy right hand shall save me: Thy power, thy virtue, thy Christ, who in Isa. 53. is called the arm of the Lord, shall do it.

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

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

PSAL. CXXXIX.

I N this Psalm, David having aspersions laid upon him by his enemies, appeals to God in justification of his innocence, and he desires of God to be his Witness and Compurgator, ver. 23.

Now that this his Appeal be not thought unreasonable, he presents God in his two especial Attributes, Omniscience, and Omnipresonce: Then he shows how free he was like to be from the faults with which he was charged, in that he loved goodness, and good men, and hated the ways of wickedness, and wicked men: This is the Sum.

The parts are:

• 1. A Description of God's Omniscience, from ver. 1. to 7.
• 2. The Description of his Omnipresence, from ver. 7. to 18.
• 3. David's hatred of evil and wicked men, from ver. 19. to 23.
• 4. The Protestation of his own innocence, which he offers to the Test and Trial of God, ver. 23, 24.

1. He begins with God's Omniscience, and takes upon him the person of mankind; for what he saith of himself, is as true of all men; for we are all known to God. [Ver. 1]

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

And of this, he gives this Reason, because God is our Maker, [Ver. 5] toti quanti quanti sumus, we are his work: Thou hast beset me behind and before, and laid thy hand up •• me. The Vulgar reads this verse thus, Ecce Domine, tu cognovisti omnia, novissima & antiqua mea, tu formasti me, & posuisti super me manum tuam; where Bellarmine saith, there be two Arguments to prove that God knows all things that belong to us.

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

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

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

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

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

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

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

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

And here the Prophet, before he proceeds in his description of the child's formation in the womb, breaks off the course, and falls in admiration of God's work, and sings praise for it.

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

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

• 1. My substance, (Vis mea, robur meum, ossatio mea, ossium & artuum compages, essentia mea; for Interpreters differ in the reading) is not hid from thee. [Ver. 15]
• 2. When I was made in secret, in the dark and secret Cell of my mothers womb.
• 3. And curiously wrought. The word in the Hebrew, as Moller observes, signifies, aca pingere, vestes auro, & variis filis diversorum colorum intexere. Man indeed is a curious piece, and the variety of faculties; Organs, parts, show him to be so.
• 4. In the lowest parts of the earth. Not that man was made in infinis terrae, but in his mothers belly, in which yet the work is as secret and remote from us, as if God did it in the lower parts of the earth, 2 Maccab. 7.22, 23.
• 5. Thy eyes didst see my substance being yet imperfect. [unspec 16] When I was an Embryo, in which there appeared no form, or distinction of parts. Thy eyes saw what all would come to, that from that imperfection time would produce a perfect child, and also caused it to be so.
• 6. And in thy book of prescience and providence were all my Members written: The Idea of them was with thee. Ut pictura in mente pictoris.
• 7. Which in continuance were fashioned, mora tempores, when as yet there was none of them perfect.

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

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

3. And so David having ended his Theis of the Omniscience and Omnipresence of God, comes up closer to that, for which he said all this, which was to justify himself before God's Tribunal. It is objected against me, that I am a bloody man, a man of Belial, and that out of ambition I have invaded the Kingdom. But thou, Lord, art Omniscient, and knowest all things; thou art Omnipresent, and at all my actions; if therefore I be such a man, execute justice upon me. For,

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

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

• 1. Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? [unspec 21] The interrogatory makes it the more quick.
• 2. And to himself he returns this answer, Yea, I hate them with a perfect hatred, I count them my enemies. I cannot then be the man they would make me: so far I am from the imputed crimes, that no man condemns them more than myself.

4. Lastly, for his more full purgation, and sets himself before God's Tribunal. It seems his conscience was very clear, and his heart sincere, that he durst abide that Trial. If I be such as they say, I refuse no punishment, but if otherwise, show some testimony of my innocence in this matter.

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

PSAL. CXL.

DAVID being persecuted by Saul, Doeg, and the men of Ziph, prays to God for his safety and defense from their evil tongues: But the Fathers apply it more largely, and make it a prayer of the Church in persecution, against the Devil, and wicked men, which are his instruments to persecute God's people.

The parts of the Psalm are:

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

1. He first summarily proposeth his Petition.

• 1. Deliver me, O Lord, from the evil man; Doeg, or the Devil; qui inimious home, Mat. 13.
• 2. Preserve me from the violent man. Two qualities he had, Malice and Violence.

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

• 1. The first was, evil counsels, meditations of deceitfulness, and wicked stratagems.
  • Which imagine mischief in their heart; it is their study. [Ver. 2]
  • Continually are they gathered together for War. There was no Truce with them, no peace to be had without any intermission, they fought against me.
  • The Prince of darkness thus molests us continually, offering to us unchaste desires, temptations to infidelity, scruples and perplexities, &c.
• 2. The second, was the evil of their words; for their words were correspondent to their thoughts.
  • 1. They have sharpened their tongues, with calumnies, de tractions, [Ver. 3] reproaches, frauds, &c.
  • 2. Likea Serpent, Adders poison is under their lips. They shoot out their Arrows, even bitter words, as the Viper and Adder doth his poison, which, without pain, extinguisheth life, which causeth a dead sleep to fall on the man, and the senses to fail. Sycophants wound and kill insensibly. The tongues of Heretics do the like, distil, by fair words poison, and so kill.

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

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

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

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

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

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

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

• 1. [Ver. 9] Deal with them, Lege talionis, Let the mischief of their own lips cover them. Meo arbitratu delatores linguis, auscultatores auribus pendeant. Let them perish by their own counsels and lies. Let them be taken in their own Craftinesse.
• 2. [unspec 10] Deal severely with them. Let hot burning coles fall upon them, let them be cast into the fire. Let them suffer extreme punishment. Let them fall from above, from thy justice. Let them be cast into the pits, that they never rise up again: without any hope of recovery.
• 3. Let not an evil speaker, a liar, a flatterer, a detractor, be established, [unspec 11] prosper, or his house continue in the earth.
• 4. Evil shall hunt, give no rest, but pursue till he take, the violent man, those who write their counsels and decrees in blood, and by force and arms persecute God's Church: To overthrow him, to his utter ruin.

4. To the Commination of punishment to the wicked, he subjoins by an Antithesis the promise of God for the defense and safety of the righteous, and so concludes.

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

PSAL. CXLI.

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

The Contents and Sum of the Psalm.

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

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

• 1. The first is, that his prayer may be accepted. Lord, I cry unto thee, make haste unto me, [Ver. 1] give ear to my voice when I cry unto thee; speedily, now, and hereafter hear my prayer, which is fervent, affectionate, for it is a cry.
• 2. [Ver. 2] Let my prayer be set before thee at the incense, which was offered with the sacrifice, and the lifting up of my hands, a gesture used in prayer, 1 Tim. 2.8. as the evening sacrifice, Exod. 30.7, 8. Revel. 5.8. The qualities of a good prayer are very well set out by that incense.
• 1. The incense was made of four sweet Odours, Exod. 30.34. which insinuate the four virtues requisite to sweeten our prayers, Faith, Assurance, Charity, Humility.
• 2. This incense was offered in the inner part of the Temple, where was the Tables of the Testimony, and the golden Altar. We are the Temples of the Holy Ghost, the inner part is the soul in which is the Law of God written with his finger: The Will is the golden Altar, to wit, a clean heart adorned with grace; from such the incense of prayer must come.
• 3. The High Priest only was to offer this incense: The High Priest is Christ, and by him, as our Advocate, we must have access to God, and conclude all our prayers, per Jesum Christum Dominum nostrum.
• 4. The incense was put on the fire morning and evening, and thence arose a smoke, which ascended upward directly: This fire, which sends the sweet smoke and perfume of our prayers directly upward, is the fervor of our desire: Moreover, in the right ascension, is to be noted the right intention, and the careful attention in our prayers: If made to be seen of men, the incense is distorted by some temporal respect, it ascends not right upwards: If we wander in our devotions, it is not directed as it ought; and because it is hard to avoid this evagation in prayer,