PSAL. I. The [...] in this Psalm, is, Who is the happy man?Who happy? this resolved.or what may make a man happy?

THIS Question the Prophet resolves in the two first Verses.

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

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

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

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

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

2. He shews this good mans happiness, by comparing him with a wicked man, By compa­ring him with a wicked man. in whom you shall find all contrary.

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

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

Secondly, Ver. 5 And that no man think that their punishment shall extend only to this life; Shall not stand in judg­ment. in plain terms he threatens to them,

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

3. Ver. 6 The cause of both. In the close, he shews the cause why the godly is happy, the wicked unhappy.

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

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

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

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

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

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

2. At ver. 6. begins the exaltation of Christ to his Kingdom, The second part. Christ by God exalted to be King. which is the second part of the Psalm; in which, the Prophet by a [...], brings in God the Father speaking, and the Son answering.

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

3. In the third part, the Prophet descends to his Exhortation and Admonition, The third part. The Prophet exhorts. and that very aptly; for is Christ a King? is he a King anointed by God? is he a great King, a powerful King? so great, that the Nations are his Subjects? Ver. 10 so pow­erful, that he will break and batter to pieces his Enemies? Besides, Kings. 1. to is he the only begotten Son of God? Be wise therefore O ye Kings; in which, Ver. 11

• 1. The persons to whom this fair Caveat is given, Kings and Judges.
  Know their Duty.
• 2. What they are here taught.
  To do their Duty.
  • First, To know their Duty; Be wise, be learned.
  • Secondly, To do their Duty; Serve the Lord in fear, rejoyce with trembling, Ver. 12 kiss the Son.
    Without de­lay; and that,
• 3. The time when this is to be done, even Now; the Reason double.
  • 1. Drawn from his wrath, and the consequent punishment:
    Lest he be angry, and de­stroy them.
    Lest he be angry, and ye perish from the right way.
  • 2. From the happy condition of those who learn to know him, and fear,
    Because they are happy that trust in him.
    and serve, and adore him: For if his wrath be kindled, yea, but a little, blessed are all they that put their trust in him.

PSAL. III. The occasion of this Psalm, was Absalons rebellion.

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

There be then three strains of this accurate Psalm.

1. His complaint. 2. The confession of his confidence. 3. His Petition. The first part. Davids com­plaint of his enemies.

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

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

2. The second part of the Psalm sets forth Davids confidence. The second part. Davids confi­dence in God.

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

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

• 1. Arise and save me, Vers. 7 for thou hast smitten all my enemies on the cheek [Page 6]bone,For to him a­lone Salvation belongs.thou hast broken the teeth of the ungodly. Thou art the same God, do then the same work, be as good to thy servant, as ever thou hast been.
• 2. Vers. 8 He intersets an excellent [...] or Maxime, Salvation belongeth to the Lord.
  Which he de­sires may be extended to his people also.
  As if he had said, 'Tis thy property and peculiar, O Lord, to save. If thou save not, I expect it from no other.
• 3. Lastly, as a good King should, in his prayers he remembers his Subjects, Thy blessing be upon the people.

PSALM IV. The occasion, Trouble from enemies.

THERE be three parts of it.

• 1. An entrance or petition for Audience, vers. 1.
• 2. An Apostrophe to his enemies, which is
  • Reprehensive. 2, 3.
  • Admonitory. 4, 5
• 3. A Petition for himself and Gods people, vers. 6, 7, 8.
  The first part.

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

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

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

• 1. He turns his speech from God to men, the chiefest, but the worst of men.
  He reproves his enemies.
  Filii Enosh. O ye sons Virorum. No Plebeians, Vers. 2 but Nobles and chief men. The charge he lays to them, is,
  • 1. That they turn'd his glory into shame.
    That they fought against Gods decree.
    They went about to dishonour him, that God had call'd and anointed to the Kingdom.
  • 2. That they lov'd vanity. A vain attempt they were in love with.
    That in vain
  • 3. That they sought after leasing.
    That lyars.
    They pursued that which would de­ceive them; they would find at last, that treachery and iniquity lyed unto it self; for God had said he should reign, and he must reign, whatsoever they conceiv'd to the contrary, was but a lye.
  • 4. That this his charge might have the more life,
    That obdu­rate in their rebellion.
    he figures it with a stinging interrogation, Ʋs (que) quo? it is not, Quare, Why? but Us (que) quo? How long? By which he doth aggravate their sins. It had malice, and pertinacy in it. They did persist and continue in mischief. And he asks, How long they would do it?
    But he would have them know, that God had cho­sen, and would hear him.
    What never give over to prosecute him?
• 2. And that they might, if possible, be drawn from their attempts, he sends them a Noverint to read, which hath two clauses.
  • 1. Let them know, That God hath set apart him that is godly for himself. Vers. 3
  • [Page 8]2. That God will hear, when I, or any good man, calls upon him.
• 2.
  He gives them good counsel.
  The Reproof both of Vanity and Malice of their attempts and ignorance being ended; He gives them good counsel.
  • 1. Vers. 4
    That they sin not by their anger.
    That though they be angry, yet that they let not the Sun go down upon their wrath. That they stand in awe of God, and sin not in their anger.
  • 2.
    That they seclude their passions and interests.
    That they commune with their own hearts, their own conscience, that they do it in their bed, a fit time, a fit place, when retired from all Con­spiratours, that they be still then, and seclude their passions and in­terests. Then they should rightly judge, whether they were not in an errour, their anger causless, and their prosecution vain and unjust.
  • 3. Vers. 5
    That they serve God with an honest heart.
    That they offer the sacrifice of righteousness. That they serve and worship God with an honest, sincere, and contrite heart, which is the best sacrifice.
  • 4.
    That they trust in God.
    That they put their trust in the Lord. They trust no more to their Lyes, nor love their Vanities, but relie upon Gods promises. For then they would depose all their vain attempts.
• 3.
  The third part. Vers. 6. The Question answer'd de Summo Bono.
  The third part of the Psalm begins at the sixth verse, with this Question of [...]hose men that David reproves and counsels, There be many that say, Who will shew us any good? And some Interpreters referre it
  • 1. To their malice. As if they had said, Who will shew us the good that we so much desire and long for? When shall we see David dead and confounded, that which is so good in our eyes? 2. Others make them words of insultation, in great distress David now was, and ma­ny said, Who is there now that will stand by him, and take his part, and shew him and his any good, any kindness, favour or assistance?
  • 2.
    Which consists in the light of Gods counte­nance.
    But Interpreters generally make it a serious question, and a disquisition de summo bono. Who will shew us, that good, which will make us happy? To which David returns his answer in effect, that it is not Bona animi, nor bona fortunae, nor bona corporis: but the light of Gods countenance; and therefore
• 3.
  His Petition or Prayer for it.
  He preferres his Petition. Lord, lift thou up the light of thy counte­nance upon us. Gods countenance is his grace, his favour, his love: and the light of his countenance the exhibition and expression of this grace, fa­vour,
  The effects of it are
  love, in which alone lies all the happiness of man. Of which David expresseth two effects. Gladness, and Security.
  • 1. Vers. 7
    Gladness.
    Gladness and joy, far beyond that, which may be had from any tempo­ral blessings. Thou hast put gladness in my heart, more than in the time, that their corn, and wine, and oyle increased. Gladness be­yond the joy in harvest, and this joy is from the light of Gods counte­nance. For tu posuisti. Thou putt'st: Thou signally.
  • 2. Vers. 8
    Security.
    Security, express'd under the Metaphor of sleep, I will lay me down in peace, and sleep; Just as in a time of peace, and sleeping as se­curely, as if there were at this time nor trumpet, nor drumme, nor clashing of armour rattling in his ears.
  • 3.
    For this safety God assur'd him.
    To which he adds the reason. For thou Lord alone, makest me dwell in safety.

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

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

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

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

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

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

• 1. A difference betwixt bad and good men. In their wayes and hope. As for me. Vers. 7
• 2.
  And shews his demeanour in Gods service.
  That David would come to Gods house, the place of prayer.
• 3. But not presumptuously, or Pharisaically: Upon hope of mercy.
• 4. There he would worship, I will worship.
• 5. But with reverence, In thy fear I will worship.

And thus David having petitioned for audience, The second part. Davids Petiti­on. and deliver'd the grounds of his confidence, he brings forth his Petition. That his life be holy and innocent.

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

These his enemies he describes to the life. The third part. He farther de­scribes his ene­mies. By their

• Mouth.
• Heart.
• Throat.
• Tongue.

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

And then he falls to prayer again. 1. Against his enemies. 2. The fourth part. He again prayes against them. Then for Gods people or the Church. 1. Against his enemies.

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

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

• 1. They may rejoyce, that they may shout for joy. 12
• 2. They may be joyful in God. And he adds this reason,
  Whom he knows God will favour.
  Because thou de­fend'st them, thou wilt bless them, and with thy favour thou wilt compass them, as with a shield.

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

THE streins of this Psalm are two in general.

• 1. A Petition to God for himself contain'd in the seven first verses.
• [...]. An insultation over his enemies contain'd in the three last.

The Petition stands upon two leggs,

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

First he prayes to God to avert his wrath, The first part. He prayes that God avert his wrath. O Lord, rebuke me not in thine an­ger, nor chasten me in thy heavy displeasure.

Secondly, he intreats to be partaker of Gods favour, Have mercy upon me.

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

And this his Petition he inforceth upon divers and weighty reasons. Vers. 2

1. Vers. 4 This he infor­ceth 1. From the greatness of his calamity. From the quantity and degrees of his calamity, which he shews to be very great from the effects.

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

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

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

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

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

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

Secondly, But at last receiving comfort and joy from his penitential tears, The second part. His in­sultation over his enemies. These he re­jects with scorns. he begins to look up, and from his complaint he turns upon his enemies, who gaped after his death, and over them he insults in the three last verses.

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

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

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

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

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

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

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

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

THree parts there are of this Psalm.

• 1. His Appeal to God by way of Petition, ver. 1.2, 6.
• 2. The Reasons of it, set down through the whole Psalm.
• 3.
  The first part. Davids Appeal to God by way of petition; to which he de­sires God to be,
  The Doxology, or his Thanksgiving, ver. 17.

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

• 1. Attentive to him; first, upon the Relation that was betwixt them; for he was his Lord, his God; secondly, He trusted in him; O Lord my God I trust in thee, Ver. 1 ver. 1.
• 2.
  Attentive.
  Benevolous.
  Benevolous: For he was now in danger of death; he had, 1. Enemies. 2. Many Enemies. 3. Persecuting Enemies. 4. But one above the rest, a Lyon, who sought first to catch, then to tear and rend him to pieces; so that if God forsook him, he would do it. Save me from those that persecute me, [Page 15]and deliver me, least he catch my soul as a Lyon, and tear it in pieces, while there is none to deliver, ver. 2.
  The second part. His rea­sons of Appeal.

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

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

Now upon this Argument of Gods justice, He stayes upon Gods justice. he dwells and insists till the last verse of the Psalm; and he implores it upon the ingemination of his own innocen­cy, and the impiety of his enemies. God the Judge.

• 1. He avows God to be the Judge, not of his cause alone, but of the whole world: The Lord shall judge the people. Ver. 8
• 2. Then he importunes him to do justice to him, and to wicked men.
  He implores his justice.
  • 1. To him, an innocent and upright person.
    To him an innocent.
    Judge me O Lord according to my righteousness, and according to the integrity that is in me.
  • 2. To the wicked: O let the wickedness of the wicked come to an end. Ve. 9
• 3. And yet again he prayes over the same thing, but not only for himself,
  Upon the wicked. In God, all the properties of a a good Judge. 1. Knowledge. 2. Prudence. 3. To save.
  but all good men: Establish the just; and adds his Reason, that God is [...]. He knows not only the words and deeds, but the heart also: The righteous Lord trieth the very hearts and reins; and therefore fittest to be a Judge, in whom is required knowledge and prudence.
• 4. The other two properties of a Judge, are to save, to punish; and the tri­umph of his faith is, that he knows he will do both.
  • 1. He will save the just and upright in heart, he will judge the righteous; Ver. 10 and therefore his defence is in God.
  • 2. He will punish the wicked; for he is angry with the wicked every day: Ver. 11 And yet even to them he shews much clemency and forbearance;
    To punish.
    he stayes for their conversion; he whets, bends, sharpens, prepares his instruments of death; he cuts them not down, shoots not till-there is no remedy:
    Clemency.
    Marry, If they will not turn, he will whet his Sword, Ver. 12 he hath bent his Bowe, and made it ready; Ver. 13 he hath prepared for him the instruments of death, and ordains his Arrows against the Persecutors.
• 5. But mercy shewed unto the wicked, it seems will not mend and better him; [Page 16]nor Davids innocency,
  But forbea­rance mends not the wick­ed; of which he complains.
  nor Gods forbearance, would not better Saul: He grew worse and worse; Behold he travelleth with mischief, as a woman with child, and hath conceived iniquity, and brought forth falshood and un­godliness; he hath made and digg'd a pit, and is fallen into the ditch which he hath made, Ver. 14 that lurking there, he may take me: His strength, his coun­sels, Ver. 15 his crafts, the Militia, the conceptions of his heart, his pit and snares are all laid for my destruction; and therefore David prayes, that the just God would revenge his cause, and retaliate the injury; and he is fully per­swaded it would so fall out.

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

  And in faith prophesies his ruine. The third part. A Doxology.

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

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

IT begins and ends with a general proposition, David admires Gads great­ness, goodness, &c. figur'd by an excla­mation, which contains an Admiration, for he doth admire what he cannot perfectly comprehend. O Lord our Governour, how excellent is thy Name in all the world? Vers. 1 who hast set thy glory above the heavens. Such is the glory of thy Divinity, power, Vers. 1 good­ness, that it fills not only the earth, but transcends the very heavens, in which Angels, and blessed Spirits, though they know much more than we on earth, yet cannot perfectly comprehend thy Majesty which fills all, exceeds all. Of which he gives divers in­stances.

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

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

2. The next instance, In the hea­vens. in which the glory and excellency of Gods name is ma­nifested, is, the Heavens, Moon, Stars. These are the works of his fingers: Vers. 3 call'd here therefore, Thy heavens. Whose amplitude is great, order and Orbs wonderful, beauty admirable, matter durable, motion various, yet stable: To­gether with the stars, whose multitude is numerous, magnitude various, order admirable, influences secret and wonderful; and the constant course of the Moon, [Page 18]and the other great Luminary, all which thou hast order'd and ordain'd. When, I say, I consider this, then I think with my self,

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

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

2. Admires the love and care of God to him. For that is his Dignity, that above all other creatures thy love is greatest to man. This thou hast shew'd these wayes.

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

He closes the Psalm with that [...] he began, The [...] ‘O Lord our Governour, how ex­cellent is thy Name in all the world?’

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

IT consists of five chief parts.

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

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

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

This he amplifies from the cause, Which he first amplifies from the causes. which is double.

• 1. The [...], that which outwardly moved him, and gave him a just occasion to do so,
  The over­throw of his enemies.
  The overthrow of his enemies; when my enemies are turned back, which were not overcome by my strength and valour, but by the presence of thy power.
• 2. Vers. 3 They shall fall and perish at thy presence. Thou wert the chief and principal cause of this victory,
  That God a­lone did it.
  [...]d therefore deserv'st the thanks. Of this the Prophet makes a full Narrative in the two next verses, setting God, as it were, upon the Bench, and doing the Office of a Judge.
  • 1. Vers. 4 Thou maintainest my right and my cause.
  • 2. Vers. 5 Thou satest in the Throne judging right.
  • 3. Thou hast rebuked the Heathen.
  • 4. Thou hast destroy'd the wicked, thou hast put out their name for ever and ever. In a word, thou art a just Judge, that de­fend'st the innocent, and punishest their oppressours, and there­fore I will praise thee.
• 3. Vers. 6 And then upon the confidence of Gods justice and power, he insults o­ver his enemies with this Sarcasm,
  For this he in­sults over his enemies.
  O thou enemy, destructions are come to a perpetual end. Thy power of hurting and destroying is taken away, [Page 21]and the fortified Cities in which thou dwell'st, are overthrown,
  And shews the super-eminen­cy of Gods power.
  and their and thy memory is perish'd.
• 4. Next to make his assertion clearer, to the Enemies power he opposeth Gods, his Kingdom to their Kingdom. But the Lord. Vers. 7 The admini­stration of his Kingdom, is
  • 1. Eternal, The Lord shall endure for ever. Vers. 8
  • 2. His Office to be Judge, He hath prepared his Throne for judge­ment.
  • 3. He is an universal Judge, He shall judge the whole world.
  • 4. He is a just Judge, He shall judge in righteousness, Which begets a confidence in his people.he shall mi­nister judgement to the people in uprightness.
  • 5. He is a merciful Judge to his people, Vers. 9 For the Lord will be a re­fuge for the oppressed, a refuge in time of trouble.
• 5. The effect or consequent upon this his execution of justice: which is the confidence thence arising in the hearts of his people, which are here describ'd by their knowledge of God. 2. Seeking him. Vers. 10 They that know thy name, will put their trust in thee, for thou, Lord, hast not for­saken them that seek thee.

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

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

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

And the Reason or Argument by which he perswades God to hear him, and shew mercy, is drawn from the final cause, Vers. 14 he looks not so much upon him­self as Gods honour; it is, That he may have just cause to praise God; which he vows.

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

4. And then, as if he were shewing forth this praise in the Congregation, The fourth part. he sings forth his Song of Triumph, his [...] over his enemies: in Metaphors. And performs in a Song of Triumph.

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

5. The Conclusion is Petitory. Arise, O Lord. Against the e­nemies of the Church.

• 1. Let not man prevail over thy people.
• 2. Let the heathen be judg'd in thy sight. Vers. 20
• 3. Put them in fear, O Lord; now they fear nothing,
  That they may fear.
  being in their [Page 22]height and prosperity; they are insolent and proud; manifest thy di­vine presence to their terrour: For then
• 4.
  And know themselves to be but men.
  They will know themselves to be but men: infirm and mortal creatures, and not insult over thy people, and glory upon their own strength and prosperity.

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

THERE be three parts of this Psalm.

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

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

To perswade which, he useth two Arguments.

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

Then he returns to his prayer, That God would set an end to his power. and enforceth his second Argument taken from the justice and office of God.

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

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

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

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

IT is composed Dialogue-wise, betwixt David, and those his Counsellours that perswaded to fly to some place of safety from Sauls fury, which if he did not, he was in a desperate condi­tion.

It hath two parts.

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

1. The first part. The advice of Davids Coun­sellours. You my Counsellours whether of good or bad will I know not tempt me, that deposing all hope of the Kingdom, I go into perpetual banishment, (such you say Sauls fury is against me) Thus you advise, Flee as a bird unto the mountain; and your Arguments are, Vers. 1

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

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

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

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

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

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

THERE be four parts of this Psalm.

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

1. The first part. He calls for help. His Petition is brief and jaculatory, for he breaks upon God with one word, Help, or Save Lord, vers. 1. Of which he gives two reasons,

• 1. Vers. 1
  Because good men are few.
  The penury and scarsity of good men: For the godly man ceaseth, for the faithful fail from among the children of men. There is neither piety nor fidelity among men.
• 2.
  The bad many.
  The great abundance of the wicked, the licentious times, the perfidi­ousness, hypocrisie, and dissimulation of the men with whom he liv'd: They speak vanity every one with his neighbour: Vers. 2 with flattering lips and a double heart do they speak.
  And those double heart­ed.
  They mind not to perform what they say.

2. The second part. The Prophecy shews what shall be the end of their dissembling: The Lord shall cut off all flattering lips, and the tongue that speaketh proud things: Or if it be the Imperative Mood, Vers. 3 And Atheists, whom God will cut off. 'tis an Imprecation, Let the Lord cut off, &c.

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

3. The third part. For God an­swers, that Gods answer to Davids Prayer, Help Lord, Save Lord. Is it so, that the wicked are thus numerous, thus tyrannous, so proud, so arrogant?

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

4. The fourth part. David Prayes, or is confident The Conclusion is Petitory, as some read it, Keep them, O Lord, pre­serve them. Others read it in the future tense, Thou shalt keep them; and then intimates Davids confidence of Gods care and protection over his people, that in the overflowings of wickedness they shall be kept from contagion. Vers. 7

• 1.
  That God will keep his.
  Keep them. For, without God keep them, they will be infected.
• [Page 29]2. Keep them from this generation. For there be a generation of Vipers. Vers. 8
• 3. For ever make them persevere. For without thy aid they will fall.
  From the wicked that then bore sway.
• 4. And keep them. For the power, and pride, and tentation of impious men is great.
  • 1. The wicked walk on every side. As Wolves, they seek whom they may devour.
  • 2. And wickedness is the way to preferment. The vilest men are exalted.

PSAL. XIII. This Psalm is a fit Prayer for a soul that is sensible of Gods Desertion.

THere be three parts of this Psalm.

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

1. The first part. He complains that God was displeased with him. He bitterly complains, and aggravates it.

• 1. That God had forgotten him: Wilt thou forget me?
• 2. That he hid his face from him: Wilt thou hide thy face?
• 3. That he was distracted with many cares, what way to take, and what counsel to follow, Ver. 1 to recover Gods favour. I take counsel in my soul, ha­ving sorrow in my heart.
• 4. Ver. 2 In the mean time, His enemy was exalted, triumphed, and insulted over him.
  And that his enemy insulted over him. And that yet God delayed his help.
• 5. And lastly, complains of the delay, which is quickned by the Erotesis, and the Anaphora: Quous (que), quous (que), quous (que)! How long! what for ever?

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

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

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

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

3. The third part. He yet despairs not. In the close, the Prophet professeth his faith, joy, thankfulness.

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

PSAL. XIV. Which is, Practical Atheists Character.

TWO parts there are of this Psalm.

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

1. The Atheist is here noted out to us divers wayes. The first part. The practical Atheist descri­bed.

• 1. From his name, Nabal, a Fool, or rather a Churle;
  By his name.
  no natural Fool, but a sinful; a Fool, in what he should be wise.
• 2. His hypocrisie or cunning; He saith, but he will not have it known,
  By his name.
  'tis to himself; he saith in his heart; he is a close politick Fool. Ver. 1
  His hypocri­sie.
• 3. His saying, or his chief and prime principle, There is no God.
  His principle, No God, which is mani­fested:
• 4. From his practice, confessing God in his words, for some politick advan­tages, yet in his works he denies him; for,
  • 1. His heart is wicked and unregenerate; They are corrupt.
    By his cor­rupt heart.
  • 2. He is guilty of the sin of Commission in a very high degree; They have done abominable works.
    By his works, which are abo­minable.
  • 3. And he is guilty of the sin of Omission; There is none that doth good. This in general, after the Prophet descends to some particulars.
    Never good. Davids convi­ction of the Atheist.

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

• 1. By the testimony of God himself; for he brings him in as a witness against them, and such a witness that cannot be deceived; for he is,
  • 1. An eye-witness; Prospectat, He looks on.
    By God, who is an eye-wit­ness.
  • 2. He is in Heaven above them, and by that advantage may see all; He looks down from Heaven.
  • 3. And all he sees, and is diligent to enquire, Ver. 2 He looks from Heaven upon the children of men.
    From heaven sees all.
  • [Page 32]4.
    And enquires into his actions.
    And the end is, to enquire into their Religion, To see if there were any that would understand, and seek after God.
• 2. Ver. 3 And then he gives his testimony in these general terms; They are all gone aside, And gives this testimony,they are all become filthy, there is none that doth good, no not one.
• 3.
  In general, that not one good.
  And then in the next verse, he reckons up two especial sins of which they were guilty, Injustice and Impiety.
  • 1. Ver. 4 Injustice: For they eat up his people as bread.
  • 2.
    That they are guilty.
    Impiety: For they call not upon God.
• 4.
  Of injustice.
  Now that his testimony is true, he convinceth them,
  • 1.
    Of impiety.
    By the light of their own conscience: An non sibi sunt conscii? Have they no knowledge? Ver. 4 Know they not that all this is true? that they do this and this?
    By the testi­mony of their own consci­ence, which is naught, as,
    Doth not their own heart tell them all this is true?
  • 2. By the effect, that which follows an evil conscience, an extream fear and horrour: Trepidarunt, trepidatione; They are alwayes in an extream fear; which shews, that all is not well: They said there was no God: But for all that,
    The effects shew, by which he also con­victs them.
    their heart tells them, That God is in the Generation of the Righteous, and they shall dearly answer for the eating up of his people.
  • 3. Ver. 5 By a second effect, which is, their scorn and derision of any good coun­sel,
    An extream fear and hor­rour.
    that the man (whom they esteemed poor and contemptible) gave them: If any man who had the fear of God before his eyes, chanc'd to say unto them,
    Their despe­rate contempt of good coun­sel.
    O my Brethren do not so wickedly, they scoff'd at it, they made a mock at it, and did all they could to shame him for it; if he replied, That God was his Refuge; he, whatever they said to the con­trary, 'trusted in God: They made light of it, and were apt to return, He trusted in God, Ver. 6 that he should deliver him, let him deliver him now,Nay, of God himself.if he will have him: Ye have shamed the counsel of the poor, because the Lord is his Refuge.

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

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

PSAL. XV. [...] Or, A Psalm of Doctrine, in which we have the Character of a sound Christian.

TWO parts it hath.

• 1. The first delivered in form of a Dialogue betwixt the Prophet and God, from ver. 1. to 5.
  The first part. Davids questi­on, Who shall dwell?
• 2. The Epiphonema, in the end of the last verse.

1. The question proposed by David to God.

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

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

• 1. In general; he is such a man, who is,
  Upright.
  • 1. Upright in thought, hath an honest heart: He that walketh uprightly. Ver. 2
    Just.
  • 2. Just in his deed: He works righteousness.
    True.
  • 3. True in his word: He speaks the truth in his heart.
    Who es­chews evil; for he is not:
• 2. In particular; he is such a man who escheweth evil:
  • 1. In himself: [Page 32] [...] [Page 33] [...] [Page 39]
    • 1. Ver. 3 For he is no slanderer; He back-bites not with his tongue.
    • 2.
      A slanderer, &c.
      He is no wrong doer; Nor doth evil to his Neighbour.
    • 3. 4 He is no reviler, tale-bearer, or hearer of them; He takes not up a reproach, &c.
    • 4. He is no favourer of sin; in whose eyes a vile person is contemned.
    • 5. 5
      He loves good men.
      He is no oppressor or extortioner; He puts not his money out to his poor brother to usury.
    • 6. Ver. 4 No briber; He taketh no reward against the innocent.
  • 2.
    He keeps his word.
    Such a man he is, That honours them that fear the Lord.
  • 3.
    The second part. His re­ward, eternal salvation.
    That sweareth to his own hurt, and changeth not: He will be sure to keep his word; Piety and Charity is his Character.

2. The Epiphonema hath it in these two points.

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

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

TWO parts there are of this Psalm in general:

• 1. A Petition, ver. 1.
  The first part. Davids Petiti­on for conser­vation.
• 2. A Thanksgiving, ver. 7.

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

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

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

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

PSAL. XVII. Davids Appeal to God in justification of himself; and his Petition for defence against his Enemies.

THERE be three parts of the Psalm.

1. A Petition;

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

2. A Narration, in which we meet with.

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

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

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

2. Then again there be other Reasons why I desir'd to be heard. Ver. 6

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

2. His Appeal to God; since a verdict must pass upon me, Let my sentence come forth from thy presence; for I know that thou art a just Judge, Ver. 2 thou art [Page 38]sway'd with no prejudice; Let thine eyes behold the things that is equal; and then I am assured it will go well with me: Ver. 3 For thou hast before this time taken me to task, Being consci­ous of his in­nocency.and hast found nothing, and I am resolv'd that thou shalt find nothing; nothing as touching that cause that my Enemies alledge against me.

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

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

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

And to perswade this, Ver. 9 he fetcheth his Argument from his present necessity; he was inviron'd with enemies, And perswades it from the quality of his enemies. wicked men, deadly enemies, whom he describes.

• 1. Capital enemies they were, and they oppressed him, They compass'd him about.
• 2. Ver. 10 Powerful, proud, rich enemies they were; Men inclosed in their own Fat, with their mouth they speak proudly: They insult and threaten him. Ver. 11
• 3. Their counsels were fixt, and bent to ruine him: Figentes lumine terram.
• 4. Ver. 12 Cruel they were as Lyons; like a Lyon, &c. ver. 12.
• 5. Ver. 14 Enemies they were that prosper'd in their designs, ver. 14. They are men of this World. 2. They have their portion, and look for no other in this life. 3. Their bellies are fill'd. 4. Their children are ma­ny. 5. And they leave off their substance to their Babes.
• Therefore he petitions the third time, Ver. 13 ver. 13. Arise O Lord, disappoint him, He petitions yet again. The third part. 1. Faith.&c.

3. The Conclusion, containing the expectation of David, opposed to his ene­mies felicity.

• 1. In the life: As for me, I will behold thy face in righteousness.
• 2. In this life to come; when I awake up; i. e. rise from the dead, after thy likeness, I shall be satisfied with it.

PSAL. XVIII. Is Davids [...], or Song of Triumph after his Conquest of all his enemies, 2 Sam. 22.

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

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

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

1. Vers. 3 The second part. His danger was great. Sorrows of death, floods of ungodly men, sorrows of hell, snares of death, these compassed him, made him afraid, prevented him, came upon him at unawares, The danger he was in. vers. 4, 5.

2. Vers. 4, 5. He shews how he behav'd himself in these dangers, and from whom he sought for help. Very great. He flies to God. He betook him to God. In my distress I call'd upon the Lord, and cryed unto my God.

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

4. Vers. 6 The cause of his escape, was the immediate hand of God, who made use of his Power to deliver him, Gods goodness for his escape. From Vers. 7. The manner, to Vers. 16. Vers. 16, 17, 18. and testified his presence in a strong way, by Concussi­on of the earth. Thunders, winds, tempests, darkness, thick clouds, hail-stones, coals of fire, lightnings, strange inundations.

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

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

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

The third part. Davids Victo­ry amplified.Now follows Davids glorious victory. 2. The consequent upon it, from vers. 28. to 46.

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

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

2. The Consequent upon this Victory, The conse­quent of the Victory, viz. The enlarge­ment of his Kingdom. was the propagation and enlargement of Davids Kingdom.

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

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

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

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

THERE be two parts of it. The first is Doctrinal. 2. Penitential. The Doctrinal parts [...]ath two Members.

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

The Penitential part begins at the twelfth verse. For since the reward to be expected proceeds from the keeping of Gods Law, and Davids heart told him he had not kept it, therefore he beggs pardon and grace, from vers. 12. to 14.

By the Glory of God understand his Goodness, The first part. The Declara­tion of God from the crea­tures, especial­ly the heavens. his Wisdom, his Power, in a word, all his Attributes, of which we have a double Declaration.

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

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

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

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

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

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

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

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

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

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

THERE be three parts of it.

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

1. The Vote and Congratulation is directed to Davids person, The first part. by form of Ac­clamation; the particulars are, that he may have, Ver. 1

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

The Vote being ended, they perswade that it may be granted, because it will redound to Gods glory; for then they would shew themselves thankful, and ho­nour him for the victory.

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

2. Now follows the Congratulation and Triumph of their faith; The second part. for they give thanks, as for a victory already obtain'd, for to their faith it was certain. Before [Page 48]they pray'd for Audience and Protection, Ver. 6 here they testifie they were certain and secure of both: They comfort themselves by faith, that God will grant what they ask of him, Now know I.

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

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

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

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

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

PSAL. XXI. The Peoples [...], or Carmen Triumphale.

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

Three parts there are of it.

1. A general Proposition in ver. 1.

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

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

3. A Vow or Acclamation, ver. 14.

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

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

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

2. The second part. Then they make a large Narration of the goodness of God to Davids person in particular, of which the severals are these following.

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

All which are sum'd up under the word Blessing, in the next verse: Ver. 6 For thou hast made him most blessed for ever: And added this to the blessing, that thou hast gi­ven him a heart to rejoyce in it: Thou hast made him exceeding glad with thy countenance.

6. The continuance of these blessings, which is another favour, Ver. 7 with the cause of it, Davids confidence in God: The cause, his trust in God. For the King trusteth in the Lord, and through the mercy of the most High he shall not be moved.

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

• 1. God by Davids hand would do it: Thine hand, the Sword of God and Gideon.
• 2. He would certainly do it; Ver. 8 for he should find them out wherever they were: Thy hand shall find out all thy enemies, and thy right hand shall find out all that hate thee.
• [Page 50]3. Ver. 9 This was easie to do; as easie as for fire to consume the stubble: Thou shalt make them as a fiery Oven in the time of thy wrath, the Lord shall swal­low them, &c.
• 4. Ver. 10 This destruction should be universal, it should reach to them and their posterity: Their fruit shalt thou destroy from the Earth, and their seed from among the children of men.
• 5. Ver. 12 Their judgment fearful and unavoidable; God would set them up as a Mark to shoot at, that should turn their back, and yet they should not so escape, because when they fled, God would overtake them with a bended Bow, and shoot his Arrows upon them: Thou shalt make them turn their back, when thou shalt make ready thine Arrows upon the siring against the face of them.

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

The Epilogue is an Acclamation, The third part. A Vote to Gods glory. and it hath two parts. 1. A Petition. 2. A Profession.

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

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

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

There be three chief parts of this Psalm.

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

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

3. His Thanksgiving, from ver. 22. to the end. Davids, and in him Christs complaint of dereliction.

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

2. And that he might seem to have the more just reason to complain for this de­sertion, God carried himself to him after an unusual manner; when other his Saints called upon him, he heard them, he sent them comfort, which in this distress he afforded not him. Martyres si non eripuit tum non deseruit: His case then was more grievous than any before: Nunquam dolor sicut; Ver. 3 and of this he puts God in mind in the three following verses, 4 and presseth him in effect to remem­ber his Promise and Covenant: Call on me in the time of trouble, 5 and I will hear [Page 52]thee. For of this they that went before had experience, and he was the same God still, and why then should not he be heard and eased, why only deserted and cast aside.

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

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

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

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

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

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

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

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

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

4. They Crucifie him. They Crucifie him. And this his passion is expressed by an [...], fore­telling what Christ was to sustain in his body, his soul.

• 1. 14 I am poured out like water: No part of my body hath any consisten­cy,
  The passion described.
  no more than water, that being poured on the ground, runs every way: Or else my blood is poured out freely, and no more accompt made of the effusion, than of water.
• 2. All my bones, being rack'd on the Cross, are luxated, and out of joint.
• 3. My heart, at the sense of Gods wrath, is dissolv'd and melted like wax at the fire: It is melted in the midst of my bowels. He was in an Agony.
• 4. 15 My strength, my radical humour, is dried up like a baked pot.
• 5. My tongue, for thirst, cleaves to my jaws. Sirio.
• 6. Thou hast brought me to death. 2. To the dust of death. Dead. Buried.
• [Page 53]7. And Crucified also. For he was to dye upon the Cross. 16 They pierced my hands and my feet.
• 8. My bones are so disjointed, that they may be all told. 17 I may tell all my bones.
• 9. And yet for all this they shew no pity, no compassion at all. For,
  • 1. They look, and stare upon me. With pleasure they behold my misery, which, [...], is an affection fit for the Devil.
  • 2. They part my garments among them, 18 and cast lots upon my vesture.
    He prayes as Christ did on the Cross.

And he falls to Prayer again. Which in effect is the same with that ejaculation with which Christ gave up the Ghost: ‘Into thy hands, O Lord, I commend my Spirit. The second part of the se­cond part.’

‘But, be not thou far from me, O Lord, O my strength, hast thee to help me. Deliver my soul from the Sword, my darling, that is, Vers. 19 my soul from the pow­er of the dog. Save me from the Lions mouth, 20 for thou hast heard me from the horns of the Ʋnicorn. 21’

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

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

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

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

3. Their consci­ence quieted. Their heart shall live for ever. Their conscience being quieted, and pacified, and freed from the sense of Gods wrath.

And now the Prophet goes on, These promi­ses made to the Gentiles, as wel as the Jews. and sets forth unto us the extension and am­plitude of these benefits, that they belong'd not only to the Jews, but even to the Gentiles, by whose Conversion the Kingdom of Christ was to be en­larged.

All the ends of the World. Vers. 27

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

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

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

Of which the reason is, Vers. 28 Because Christ is advanc'd to the Throne; All pow­er is given to him.For Christ is exalted to be King.For the Kingdom, i. e. of the Church, is the Lords, and he is the governour among the people.

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

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

2. And the poor, penitents. Ezek. 27.30. They also that go down to the dust: that is, who are poor, neglected, draw out their life in misery, and sit, as it were, in the dust. Those that are perpe­tual Mourners, and have perpetual dust and ashes on their heads. These shall bow before him.

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

This clause is diversly read.

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

3. And to be a perpetual King. Lastly, He doth amplifie the greatness of this benefit, by the perpetuity of Christs Kingdom. It was not a Feast of one hour, but it was to continue.

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

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

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

Two parts then there be of it.

• The first sets forth Gods 1. Care of him, in providing him with all neces­saries, in the four first verses. 2. And then his Liberality, in supplying him abundantly with more than he needed, vers. 5.
• The second is his confidence in Gods Grace,
  Davids positi­on or infe­rence, what God would do for him, being his Shepherd.
  and his profession of thankful­ness, vers. 6.

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

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

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

• 1. He hath prepared a Table before me, He provides him abun­dance.and that in the presence of my enemies.
• 2. He hath anointed my head with oyle. To refresh my spirits, Vers. 5 and chear my countenance.
• 3. And my cup runneth over with the choisest wine. He glads my heart. [Page 58] The last Verse,
  The second part.
  1. Sets out Davids confidence, that it shall be no worse with him:
  For this David expresses
  Surely goodn [...]ss and mercy shall follow me all the dayes of my life.
• 2.
  His confi­dence.
  Then expresseth his thankfulness: And I will dwell in the house of the Lord for ever. In thy house among the faithfull I will praise thee for ever.
  Thankful­ness.

PSAL. XXIV. Of Christs Dominion, and the Church: and his Ascension.

THE Subject of this Psalm is Christ, calld, The King of Glory, vers. 7. And it hath two parts.

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

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

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

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

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

• 1. Cleanness of hands. He that hath clean hands: à cade furto, &c. Vers. 4 is free from all external wicked actions.
  Clean hands
  For the hand is [...].
• 2. Purity of heart. For external purity is not enough, except the heart,
  A pure heart.
  the Fountain of our actions, be clean. Hypocrisis est in cor consentiat.
• 3. Truth of the tongue, is not guilty of lyes and perjuries.
  A true tongue.
  He that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity: nor sworne deceitfully. After that the Prophet had given the Chara­cter by which you may know the man, he then assigns his reward, and ends with an acclamation. [Page 60]
  • 1.
    Their reward a blessing.
    This is he that shall receive the blessing from the Lord, and righ­teousness, i. e. be justified, from the God of his Salvation.
  • 2. Vers. 5 Vers. 6 This is the generation of them that seek thee: i. e. These are the people of God:
    Because these are alone the people of God.
    let other boast themselves, and please them­selves as they list, yet these are the godly party, these they that seek thy face, O Jacob, i.e. O God of Jacob.

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

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

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

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

AND the several Petitions which he makes, may make the Par­tition.

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

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

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

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

5. He prayes for Gods people, the Church, ver. 22.

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

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

2. Then he petitions for instruction, The second part for instru­ction. that he may be so alwayes governed and confirmed by the Word of God, that he sink not under the Cross, but relie on Gods Promises.

• 1. Shew me thy ways, and teach me thy paths; Ver. 4 that thou dealest harshly with thy best servants, bringest down before thou exaltest; mortifiest, before thou [Page 62]quicknest; settest the Cross before the Crown: Teach me, shew me, that this is thy way.
• 2. Ver. 5 Direct me in thy Truth, and teach me: Make me remember that thy pro­mises are firm and true; yea, and Amen to those that trust in thee; this makes me hope still, Thou art the God of my salvation, on thee do I wait all the day.

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

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

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

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

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

• 1. 12 The first fruit and benefit that he shall reap, is, instruction and direction in his Vocation and private life:
  For God shall direct him.
  Him shall he teach in the way that he shall choose.
• 2. Ver. 13 The second is, that his happiness shall not be momentary, but firm and lasting;
  He shall dwell at ease.
  not molested, but quiet: His soul shall dwell at ease.
• 3.
  Happy in his seed.
  A third is, that he shall be happy in his children and posterity: His seed shall inherit the land.
• 4. The fourth is, that Redemption of Mankind by the blood of Christ, and all the effects of it, Remission, Reconciliation, &c. which is a secret un­known [Page 63]to flesh and blood, shall be revealed and applied to him: Ver. 14 The se­cret of the Lord is with them that fear him,Gods Cove­nant applied to him.and he will shew them his Covenant.

Being confirmed with these promises, and cheered with these fruits, he, The fourth part.

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

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

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

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

And thus David having through the whole Psalm pray'd for himself, He prayes for the Church. The fifth part. at last in the close, he offers up a short, but earnest Petition for all the People, and for the whole Church; which proceeded from that [...], Ver. 22 which ought to be among the Saints.

PSAL. XXVI. Davids Appeal to God to vin­dicate his Innocence.

THE parts of the Psalm are,

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

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

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

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

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

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

1. He abstained from all society, confederacy, counsels, By his carri­age to man. and intimacy with wicked men; nay, he did abominate and hate their wayes.

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

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

And then he professeth a second act of his piety, his love to Cods house, Ver. 8 and the Service done in it: O Lord, I have loved the habitation of thy House, To his house. The third part. Therefore he prayes.and the place where thine honour dwelleth.

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

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

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

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

Lastly, The fourth part. His grati­tude. He shewes his gratitude: My foot standeth right; hitherto I am sure I am in a good way; I will therefore praise the Lord in the Congregations; not only privately, but publickly.

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

THERE be four general parts of it. David shews,

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

Possible it is, that some Man, Friend or Foe, might ask David, The first part. David fears not, because God is with him. what heart he had in his miseries and persecutions all the time of Saul? To whom David might return this Answer, That he was never disheartned, he never did despair; and the Reason was, because God was his Light to guide him, his Rock to save him, his Strength to sustain and uphold him.

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

The Arguments of his confidence, were Gods goodness, ver. 1. And was there­fore confident. and his own experience, ver. 2. to which he adds three more, in the 5, 10, 13, verses.

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

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

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

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

In the last part he falls to prayer. The third part. [Page 68]

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

At last he concludes with an Exhortation, The fourth part He takes heart, and perswades others to it. that all others would take out his ex­ample, and in their greatest extremities be couragious, and put trust in God as he did: Wait on the Lord, be of good courage, and he shall strengthen thine heart: Wait I say, 14 on the Lord: Be an expectant; for he that shall come, will come in his good time.

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

THREE parts there are of this Psalm.

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

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

• 1. The object, God: Unto thee O Lord I cry. Ver. 2
• 2. His faith: To thee I cry, who art my Rock. Ver. 1
  The conditions required in a supplicant.
• 3. His fervour; it was an ardent and vehement prayer, I cry.
• 4. Humility; it was a supplication: Hear the voyce of my supplication.
• 5. His outward gesture: I life up my hands. Ver. 2
• 6. According to Gods order: Towards thy holy Temple.
  His Argument to perswade Audience.

The Argument he useth to perswade Audience, is drawn ab incommodo; Lest if thou make as though thou hearest not, Ver. 1 I become like them that go down into the Pit, have no hope of life in me, no comfort, no heart at all; [...]. That he prayes for, is, that he might not par­take with hy­pocrites.

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

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

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

3. Against whom he useth this imprecation, which is the second part of his [Page 70]prayer: Give them according to their deeds, and according to the wickedness of their endeavours, Ver. 4 give them after the work of their hands, render unto them their desert. He doth not simply pray that punishment may overtake them, but that it may be proportionable to their desert; and he prayes earnestly for it, as appears by the often repetition of words importing the same thing; which that it seem not strange, in the next verse he gives the Reason, that they were enemies to Piety, and contemners of God; far from repentance, and any hope of amend­ment.

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

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

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

He concludes the Psalm with a Prayer, The third part. He com­mends the Church to Gods care and tuition. in which he commends the whole Church to Gods Care and Tuition.

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

PSAL. XXIX. An Exhortation to praise God.

THERE be two parts of this Psalm.

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

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

• 1. That they withold it not from him, but freely yield it up, and give it; Ver. 1 for which he is very earnest, as appears by the Anaphora, Give, give, give.
• 2. That in giving this, they yield him no more than his due; 2 Give him the ho­nour due unto his Name.
• [Page 72]3. What they are to give, Glory and strength: They must make his name to be glorious, give him such glory as is fit for his name: 2. Then again, at­tribute their strength to him.
• 4. That they bow before him, and adore him: Incurvate, Junius.
• 5.
  To perswade this, he propo­seth two Rea­sons.
  That they exhibit this honour in that place they ought, in atrii sancto ejus: Vulg. In decoro sanctitatis: Jun. In decore splendore, orna­tu sanctitatis: Moller. In the beauty of holiness, his Temple.

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

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

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

TWO parts there are of it.

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

He beings with his profession of praise; The first part. He praiseth God. I will extoll thee O Lord; and adds the causes.

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

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

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

Sing unto the Lord (O ye his Saints) and give thanks at the remembrance of his holiness. Ver. 4 And to perswade them, he gives the instance in himself; in which he declares, Lest they have experience of Gods anger as he had. That God was justly angry with him, but soon ap­peased.

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

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

• 1.
  Viz. By prayer.
  He betook himself to prayer.
• 2. 8 And sets down the Form he used.
  • 1. He that is ill, calls for the Physitian, so did I; this was the fruit of my chastisement; I cryed to thee, O Lord, and unto the Lord I made my supplication.
  • 2.
    The Form he used.
    And the Form I used, was this; thus pathetically I pleaded with God.
    • 1. What profit is there in my blood, when I go down to the pit?
    • 2. 9 Shall the dust praise thee? shall it declare thy Truth? Can a dead man praise thee? or canst thou make good thy promises to the dead?
    • 3. 10 To which I added; Hear, O Lord, and have mercy upon me; O Lord, be thou my Helper.
• [Page 75]3. And then shewes the effect of his prayer, that it was turned.
  And the con­sequent of it, was, he was re­lieved.
  Thou hast turned my mourning into dancing; Thou hast put off my sack-cloth, and girded me with gladness.
• 4. This God did for me, and he did it for this end, 11 That my glory may sing praise to thee, and not be silent: O Lord my God, 12 I will give thanks to thee for ever. Now O ye Saints, ye see my case,
  For which he gives thanks.
  you see what course I took, you see the effect, and the end, why God was so good to me, it was, That I should praise him; and therefore I propose my example to you to imitate: Betake you to God in your necessities, and having obtained deliverance by your prayers, remember to sing praises to God.

PSAL. XXXI. For one in anxiety of spirit.

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

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

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

In the six first verses, He prayes. The first part. he prayes to God, and shews his Reasons.

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

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

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

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

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

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

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

3. And now he prayes again. 2. The third part. He prayes a­gain. And complains of what he suffer'd with­in, and without.

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

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

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

1. A Deprecation. 2. A Supplication. 3. And an Imprecation. He prayes yet againn.

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

2. A Supplication. Make thy face to shine upon thy servant: 15 save me for thy mercies sake: Let me not be asham'd, for I have call'd upon thee,Supplicate [...]O Lord. 16

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

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

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

In the fifth part, he sets out the abundant goodness of the Lord to his people, The fifth part. [Page 78]and, He admires Gods goodness to his people. as it were a little carried beyond himself by a divine rapture or extasie, in a holy admiration he exclaims, O how great is thy goodness, which thou hast laid up, Vers. 19 which thou hast wrought for them that trust in thee before the sons of men! This goodness of God is often laid up and hid, as it was to the Israelites in Egypt, not seen for many years, but after a long time it was brought forth and wrought, even before the sons of men.

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

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

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

• 1. 21 Blessed be the Lord, for he hath shew'd me his marvellous kindness, &c.
• 2.
  For which he blesseth God.
  And corrects his errour and former mistake. I said in my haste, tashly, imprudently, 22 I am cut off from before thine eyes. Such was his rash judgement. But he confesseth and amends this his folly:
  And corrects his errour.
  Nevertheless, thou heardst the voice of my supplication, when I cryed unto thee.

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

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

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

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

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

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

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

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

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

Of which the effects are divers. He obtained remission.

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

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

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

3. Besides, to quicken your obedience, I will teach you two reasons. Which he per­swades by two reasons.

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

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

PSAL. XXXIII. Is [...]. The Contents are,

1. AN Exhortation to the just to praise God, vers. 1, 2, 3.

2. The Arguments he useth to perswade to it, from vers. 3. to 20.

3. The Confidence of Gods people in his Name. Their joy in him, and petition to him, vers. 20, 21, 22.

1. David exhorts the righteous to praise God. The first part. In the three first verses he exhorts to praise God. But whom?

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

Upon the consideration of which, he breaks out into this Epi­phonema, Vers. 12 Blessed is the Nation, whose God is the Lord; and the people,For which he accompts his people blessed. He amplifies Gods provi­dence; and illustrates it,whom he hath chosen for his inheritance.

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

• 1. Vers. 13 The Lord looks from heaven, and beholds all the sons of men.
• 2.
  That he sees all.
  From the place of his habitation, he looks upon all the inhabitants of the earth. Vers. 14
• [Page 83]3. And he is not [...]iosus spectator neither. Vers. 15 He sees and considers their hearts, their works.
  Considers in what men put their trust.

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

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

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

• 1. They express and profess their faith and dependance on God,
  Wait on him.
  Our soul waiteth on God, he is our help, and our shield. Vers. 21
• 2. They publish upon what hope they are held up, and how comforted,
  Publish his name, and re­joice in it.
  For our heart shall rejoice in him, because we have trusted in his Holy Name. Vers. 22
• 3. Upon this hope, they commend themselves by prayer to God,
  Commend themselves to Gods mercy.
  Let thy mercy, O Lord, be upon us, according as we hope in thee.

PSAL. XXXIV. [...].

THIS Psalm is composed with great art: which must be observ'd by him who will rightly Analyse it. The Scope of it is to praise God, and in­struct in his fear. The parts in General are,

1. He praiseth God himself, and calls upon others by his example, to do so, from vers. 1. to 8.

2. He sets himself in the place of a Master, instructs and teacheth in the fear of God, from vers. 8. to the last.

1. David prai­seth God. The first part. He praiseth God himself, which he professeth thus,

• 1. I will bless the Lord. 2. His praise shall be. 3. He would boast in it.
• 2. Vers. 1 He would not cease in it, it should be done all his dayes. Conti­nually.
• [Page 85]3. Expressed it should be by his mouth, Vers. 2 but by a tongue affected by the heart; My [...]oul shall make her boast in the Lord.
• 4. And so long he would continue in it, till others were moved to do the like; The humble shall hear thereof, and will be glad.

2. Upon which he provokes others to join with him to praise God also, And incites o­thers to it. O magnifie the Lord with me, and let us exalt his Name together: Vers. 3 And that he may the easilier encourage them unto it, In that God heard his prayer, and will hear o­thers also. he proposeth his own example of Gods dealing to him, I sought the Lord, and he heard me, and deliver'd me from all my fears.

Yea, but perhaps it may be said, This was a singular mercy exhibited to Da­vid. To which he replies in effect, No, a Mercy it is, Vers. 4 that belongs to all that seek God. Vers. 5

They looked unto him and were lightned, and their faces were not ashamed. Vers. 6

But it seems this did not satisfie neither. For they rejoin, And by his Angel deliver them. This poor man cry­ed, and the Lord heard him, that is, David, but he was in favour, and saved him out of all his troubles. Vers. 7 To which he replies by this general and undeniable Maxime, The second part. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Be they who they will. He gives them counsel. And for this cause he perswades them to join with him in the praise of God.

2. And thence he falls to his instructions. Now the Lessons are two. Vers. 8

• 1. That they make a trial of Gods goodness:
  To relie on God.
  O taste and see that the Lord is good: blessed is the man that trusteth in him. Vers. 9
• 2. That they become his Servants: O fear the Lord, ye his Saints, To fear him, for they shall not wanr.for there is no want to those that fear him. Which he illustrates by a compa­rison, The lyons lack, &c. But they that seek the Lord, shall not.

These promises, and this blessing, belongs to none but such as fear God. Vers. 10 That then no man deceive himself, conceiving that he shall have a share in the bles­sing, when it belongs not to him, he enters upon, and discourses of the com­mon place, The Fear of God; and calls his Auditours to be attentive, This fear he teacheth. Come you Children, hearken unto me, I will teach you the fear of the Lord. That fear of the Lord, which, if a man be desirous of life, and to see many dayes, Vers. 11 shall satisfie him; And if he be ambitious to see good, Vers. 12 the peace of a quiet soul and good conscience shall lodge it with him. And shews the qualities of the man in whom this fear is.

• 1. Let him be sure to have a Lock upon his tongue: Keep thy tongue from evil, and thy lips that they speak no guile.
• 2. Let him bear no affection to injustice: Vers. 13 Decline and depart from evil.
• 3. Let him be charitable, ready to do good works: Do good. Vers. 14
• 4. Let him be a Peace-maker: Seek peace, and ensue it. Else, he fears not God.

These be the Characters of those that seek the Lord, and fear him, and these shall want no manner of thing that good is. Nothing that God sees good for them.

Object. Yea, but are not the righteous exposed to obloquies, scorn, injuries? &c. and do not the wicked flourish in wealth, power, and authority? &c. To these God is propitious.

Resp. Yes indeed, but they, the godly, are neither unhappy for this, nor the ungodly happy. For though the world deride them, and tread them underfoot, yet they are dear to God.

• 1. For the eyes of the Lord are upon the righteous, Vers. 15 and his ears are open to their cry.
• 2. But the face of the Lord is against those that do evil, Vers. 16 to cut off the remem­brance of them from off the earth.

And upon this point David makes his [...], Which largely he declares. and comes over it in the rest of the Psalm.

• 1. The righteous cry, and the Lord heareth him, Vers. 17 and delivereth him out of all his troubles, he hears him ad voluntatem, or ad salutem; and deli­vers him, either by taking them from him, or him from them.
• [Page 86]2. Vers. 18 The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. Consolatur, confirmat, roborat.
• 3. 19 I confess that many are the afflictions of the righteous. But deserted they are not. But the Lord delivers him out of them all, because he makes him patient, constant, able, cheerful in all, Superiour to all.
• 4. 20 He keeps all his bones, so that not one of them is broken: Per­haps it refers to Christ, whose bones were not broken; or to the bones of the Saints in their graves, which shall come again together. Capilli capitis numerantur.

But as for the ungodly, But the wicked shall perish for their malice. it is not so with them. Occidet impios malicia. The very root of their perdition is their malice. The first shew'd to God, the second to good men.

• 1. Vers. 21 Evil shall slay the wicked.
• 2. And they that hate the righteous shall be desolate.

And then David concludes this Psalm with this excellent [...]. Though God suffers his Servants to come into trouble, yet he delivers them from thence. For that is the nature of Redemption, The godly de­livered. to free one from misery; for Redeem'd one cannot be, who is not under some hardship. This shall be done, saith David. The Lord redeemeth the souls of his servants, Vers. 22 and none of them that trust in him shall be desolate.

PSAL. XXXV. Is [...].

THE parts of it are,

1. A prayer for defence against his enemies. In which he prayes, first for protection, vers. 1, 2, 3, 17, 19, 22, 23, 24, 25. Then imprecates evil to fall on them, vers. 4, 5, 6, 8, & 26.

2. A bitter complaint against the malice of his enemies, which he pours out into the ears of God, as motives to plead his cause, vers. 7, 11, 12, 13, 14, 15, 16, 19, 20, 21.

3. A proposal of his trust and confidence in God for help and deliverance, his joy in it, vers. 9, 10. His thanks for it, vers. 18, 28. and a motive to others to do the like, vers. 27.

1. The first part. He prayes God. to be his Ad­vocate. In the Courts of men and Princes innocents are often oppressed by false accusations and calumnies, persecuted, and over-borne by power. He then,

First, Prayes to God to be his Advocate, his Patron and Protector.

• 1. Litiga: Plead my cause, O Lord, with them that serive with me. Vers. 1
• 2. Fight against them that fight against me. 2 Take hold of the shield and buckler, and stand up for my help. Dram out also the spear, 3 and stop the way against them that persecute me.
• 3. Say unto my soul. Assure me, I am thy salvation.
  He impre­cates against his enemies.

Secondly, He falls to an Imprecation against his enemies.

• 1. Let them be confounded and put to shame, &c. vers. 4.
• 2. Let them be as chaff before the wind, &c. vers. 5. Vers. 4
• 3. Let their way be dark and slippery, &c. vers. 6. 5
• 4. Let destruction come upon him at unawares, vers. 8. 6

And here he interserts some reasons of his Petition and Imprecation. 8

• 1. From the justice of his cause, and their unjustice:
  The reasons of both.
  Without cause they have hid a net, &c. vers. 7. Vers. 7
• [Page 88]2. Vers. 9 From his gratitude, that being deliver'd he would be thankful: And my soul shall be joyful in the Lord, 10 &c. vers. 9, 10.
• 3. From his enemies dealing with him, from vers. 11. to 17.

And so enters upon his Complaint, The second part. His complaint of his enemies. which is the second part of the Psalm, and upon this he stayes long. And he layes to their charge,

• 1. Perfidiousness and extream malice, and perjury: False witnesses did rise up, Vers. 11 they laid to my charge things that I know not.
• 2. Vers. 12 Ingratitude: They rewarded me evil for good: Good he did to them, he, 13 when they were, fasted, and pray'd for them: But they were cru­el to him. 14
• 3. [...]. In my adversity they rejoiced, &c.
• 4. 15 Mocking, jesting, jeering: The abjects gather'd themselves against me, 16 they rent me, and ceased not, with hypocritical mockers in feasts, they gnashed upon me with their teeth.
• 5.
  And then prayes again to be delivered from them.
  And a Conspiracy in all, to vers. 20, 21.

Then he returns to his Prayer again, and expostulates his cause with God, won­dering that he should be so patient: Lord, how long wilt thou look on? resoue my soul from their destruction, 17 and my Darling from the lions. And to move God the sooner to do it, 18 he repeats his former reason, vers. 9. engaging himself to be thankful, Vowing thanks I will give thee thanks in the great Congregation, I will praise thee among much people.

And yet so he gives not over, He continues his prayer. but continues his suit even unto the end of the Psalm, sometimes praying, sometimes imprecating.

• 1. 19 He deprecates, Let not them which are mine enemies, wrongfully re­joice over me,Depreca­ting.neither let them in scorn wink with their eyes at me, without a cause. And that God be the readier to hear him, and stay this their joy and triumph, he subnects this reason; For they speak not peace, 20 but they devise deceitful matters against them that are quiet in the land. 21 Again, they are impudent, lying people: Yea, they ope­ned their mouth wide against me, and said, Aha, aha, our eye hath seen it.

This is a Truth, 22 this not hid from thee. This thou hast seen, and from them to thee I turn my eyes, And praying God to protect him. and thus make again my prayer.

• 1. Keep not still silence. Neglect not alwayes my cause, or grant them impunity.
• 2. 23 Stir up thy self, and awake to my judgement, even unto my cause, my God, and my Lord: defend me, and punish their impudence.
• 3. 24 Judge me according to thy righteousness: which suffers not the just to be oppressed alway.
• 4. Let them not rejoice over me. And in me over the Truth, and a just cause.
• 5. 25 Let them not say in their hearts, So would we have it; let them not say, We have swallowed him up.
• 6. 26 But rather, let that befall them, which I have before pray'd for, Let them be ashamed, And bring them to shame.and brought to confusion, that rejoice at my hurt, let them be cloathed with shame and dishonour, that magnifie themselves a­gainst me.

The conclusion is drawn from the consequent of Davids prayer, The third part. He moves the Church to give thanks. if heard, then he, and the whole Church, all good men would rejoice with him.

• 1. To them he first turns his speech, Let them shout for joy that favour my righteous dealing; yea, let them say continually, The Lord be magnified which hath pleasure in the prosperity of his servant.
• 2.
  Which he would be ready to do.
  Then he professeth for his own particular as he had done before, vers. 9, 10. & 18. My tongue shall speak of thy righteousness, and of thy praise all the day long.

PSAL. XXXVI. [...].

THE end of this Psalm, is to implore God, that out of his goodness, he would deliver David, and all good men from the pride and malice of the wicked: To this purpose,

• 1. He sets down a Character of a wicked man, and his grievous estate, from ver. 1. to ver. 5.
• 2. He makes a Narrative in the commendation of Gods mercy, from ver. 1. to ver. 10.
• 3. He prayeth for the continuance of Gods goodness to his people, petiti­ons against his proud enemy, and exults at his fall, ver. 10, 11, 12.

1. The first part. Howsoever other men may judge of wicked men, bless them while they prosper, Ver. 1 and speak well of them, yet my censure and judgment of them, is this:

The transgression of the wicked saith within my heart, A character of a wicked man.that there is no fear of God before his eyes: Sic apud me statuo, sic decerno. This is Davids postula­tum, and he first sets it down, as the bitter root from which all the ill fruit follow­ing doth grow; and so he enters upon an induction of particulars, and by them describes a wicked man.

• 1. Ver. 2 His first note is, the pleasure, the glory, the boasting he takes in wickedness; He flattereth himself in his own eyes:
  He calls evil good.
  His [...], love to himself is so great, that a great sin in his sight is no sin; vice is vertue; falshood, truth.
• 2.
  He continues in it.
  The second, that in this he continues, and will not be perswaded out of it, untill his iniquity be found to be hateful; till God by some heavy judg­ment, hath past his sentence, and dislike against it.
• 3. Ver. 3 The third is, his hypocrisie, aliud corde, aliud ore; The words of his mouth are iniquity and deceit:
  He is an hy­pocrite.
  He gives goodly words, but hath war in his heart.
• 4.
  He is obsti­nate.
  The fourth is, his pertinacy in evil, and his abrenunciation of good: Desi­nit adhibere intelligentiam, he hath left off to behave himself wisely; or he will not understand, that he may do good.
• 5. Ver. 4 And in the fifth verse, he bundles up as it were his sins. 1. He plots evil, and deviseth mischief upon his bed.
  He is studi­ous in wicked­ness.
  2. He sets himself in the way that is not good. 3. He abhors no evil. He invents wickedness, he sets about it to perfect it; yea, though it be of the highest strain; he swal­lows it, and nauseates it not.

This is the description of a wicked man, which some men beholding, begin to wonder at Gods patience, that he will endure this a buse and affront, and are apt up­on it to question his providence; to whom, that David may return an answer, he enlargeth himself upon Gods mercy and goodness, Gods patience and mercy. from which this his long­suffering doth proceed: And two streins there are of it; the first absolute and general, extended to all: 2. The other particular, The second part. which is exhibited to the faith­ful only.

First, In general: God is good to all, which is seen in his bountifulness, To all, even all creatures. his fi­delity, and his justice, and his preservation of all things.

• 1. Thy mercy, O Lord, is in the Heavens: Thou preservest them.
• 2. Thy faithfulness reacheth unto the Clouds: They water the Earth, 5 as its promised.
• 3. Thy righteousness is like the great Mountains, immoveable. 6
• 4. Thy judgments are a great deep; unsearchable, past finding out.
• 5. Thou Lord preservest man and beast; in thee, we live, move, and have our being.
  But particu­larly to his peo­ple, which he admires.

Secondly, But of his special care and providence, as it stands in relation to the faithful, he gives another account; 'tis a precious thing, he sets a price upon it, and admires it; O how excellent is thy loving kindness, O Lord; Ver. 7 Quam pre­ciosa: Of which the consequent is in the faithful, hope, confidence, Upon which the faithful, comfort in distress.

• 1. 8 Therefore the children of men shall put their trust under the shadow of thy wings.
  Trust.
• 2. The effects of it,
  Are satisfied.
  the plenty of all good things prepared for the faithful.
  • 1. They shall be abundantly satisfied with the fatness of thy House. 9
  • 2. Thou shalt make them drink of the Rivers of thy pleasure.
• 3. To which he adds the cause: For in thee is the Fountaine of life, and in thy light we shall see light.

He concludes with a Prayer. 1. For all Gods faithful people. 2. For himself. The third part. He prayes, that this effect may light,

• 1. He prayes that this peculiar and precious mercy might light upon the heads of all those that serve God in sincerity: O continue thy loving kind­ness to them that know thee, Ver. 10 and thy righteousness to the upright of heart.
  On Gods people.
• 2. He prayes for himself, that he may be defended from the pride and vio­lence of wicked men: Let not the foot of pride come against me, On himself.and let not the hand of the wicked remove me. Ver. 1
• 3. Lastly, He closes all with this exulting Epiphonema, His acclama­tion upon it.There are the workers of iniquity fallen: There, when they promised to themselves peace and security, and said, tush, no harm shall happen to us; there, 12 and then are they fallen: They are cast down, and shall not be able to rise.

PSAL. XXXVII. [...].

THE intent of this Psalm is, that good men be not over-much trou­bled at the prosperity of wicked men; and what is here delivered, may be reduced to these two general Heads.

• 1. He sets down the Duty of a good man, which is to be pati­ent, and put his confidence in God, when he sees the wicked prosper and flourish.
  The first part. That we fret not at wicked mens prosperi­ty.
• 2. He gives many Reasons to perswade unto it.

1. He begins with an Interdict, and then descends to give forth some Com­mands.

• 1. His Interdict is, 2 Fret not thy self because of evil doers, neither be thou [Page 93]envious against the workers of iniquity. Be nor angry, not envious; 7, 8. to which he adds this Reason, That their prosperity is but short; 35, 36. for they shall be cut down as the grass, and wither as the green herb: 38 This in­terdict is repeated, ver. 7, 8. and the reason, ver. 9, 10, 35, 36, 38.
  He sets down some Rules to keep from en­vy.
• 2. Then he sets down some commands or rules to keep from fretting and anger.
  • 1. The first, is a perpetual rule for our whole life, Trust in the Lord; rely not on humane helps, riches, friends, &c. trust to God.
  • 2. Do good, increase not thy state by ill arts and means.
  • 3. Dwell in the land, desert not thy station; for verily thou shalt be fed.
  • 4. And therefore enjoy quietly what thou hast at present. 4
  • 5. Delight thou in the Lord, be pleased with his way: Ratio; Dabit petiti­ones cordis. 5
  • 6. Commit thy way unto the Lord; labour in an honest vocation, leave the rest to him; for he shall bring it to pass; 6 he shall bring forth thy righteousness, &c.
  • 7. Rest and acquiesce in the Lord, and wait patiently for him; 7, 8. his time is the best, and then he repeats his Interdict, Fret not thy self.

Then he resumes his former Reason mentioned at the second verse, The first Rea­son. and ampli­fies it by an Antithesis, viz. that bonis benè, malis malè erit, ver. 9, 10, 11. The second part. Evil doers cut off. and so it falls out plerum (que), but not semper, which is enough for temporal blessings.

• 1. Evil doers shall be cut off; but those that wait on the Lord, shall in­herit the Earth.
• 2. Yet a little while, and the wicked shall not be; yea, and thou shalt dili­gently consider his place, and it shall not be: But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace.

To this he adds a second Reason, taken from the Providence of God: 1. The second Reason. Gods Provi­dence. Object. 1. Bad men hate good men. In pro­tecting the righteous, and confounding their enemies: 2. In blessing the little they have, in which he seems to remove a double objection: The first, about the tyran­ny of the wicked over just men; The second, that they were commonly in want and poverty.

The first Tentation that much troubles pious souls, is the power, the cruelty, the implacable hatred of wicked men; The wicked plotteth against the just, 12 and gnasheth upon him with his teeth: To which David answereth: Resp. God shall revenge it.

The Lord shall laugh at him; for he seeth that his day, dies ultionis, 13 is coming. Reply; yea, they kill them.

Yea, But the wicked have drawn out their Sword, and have bent their Bowe (which is beyond plotting and derision) to cast down the poor and needy, 14Resp. They kill'd for it.and slay such as are of an upright Conversation. David answers:

Be it so, Their Sword shall enter into their own heart, 15 and their Bowe shall be broken. Object. 2

The other Tentation, is beggery and poverty; [...]. Good men poor. Resp. Their little better, than great Riches. The ungodly swim in wealth, but the godly are commonly poor, and therefore exposed to con­tempt; [...].

To this David answers, A little that the righteous hath, is better than the riches of many wicked; better, because used better; better, because possessed with content; better, because it hath Gods blessing upon it: 16 And this David proves by many Reasons. 17 His Reasons for it, his Riches durable.

• 1. For the arms of the wicked: i. e. Their arm and strength of riches, shall be broken; but God sustains with his blessing, that little of the righteous.
• 2. The Lord knows the dayes, good or bad, of the upright; he loves them, 18 and they are his care; and their inheritance shall be for ever, firm, stable. 19
  Not so with wicked rich men.
• 3. They shall not be ashamed in the evil time, nor destitute, nor forsaken of ne­cessaries, and in the dayes of famine they shall be satisfied.

But with rich wicked men it is not so; though they abound in wealth, 20 yet they [Page 94]shall insensibly consume, perish, as the fat of Lambs, that burnt upon the Altar, vanisheth into smoke, Out of his little he hath to give.and passeth away.

• 4. And yet another blessing there is upon the good mans little, that he hath over and above, 21 and something to spare, to give; whereas the wicked, not­withstanding his ample fortune,
  But the wicked a borrower, and payes not.
  is a borrower, and hath this ill quality, that he payeth not again; the righteous sheweth mercy, and giveth.
• Of which he gives this Reason: For such as God blesseth, shall possess the earth; 26 and they that be cursed of him, shall be cut off: i. e. They shall have, 22 but not enjoy the goods of this life.
• And thus much David proves by his own experience; 29 I have been young, and now am old, 38 yet have I not seen the righteous forsaken, nor his seed begging their bread; 25 his liberality was the cause of it, He is ever merciful, and lendeth, 26The third Reason. God upholds him.and his seed is blessed.

Another Argument of Gods protection, is, that God upholds him: The steps of a good man are ordered by the Lord, and he delights in his way; and be it that by infirmity, 23 he erre, slip, fall; yet though he fall, yet he shall not utterly be cast down, for the Lord upholdeth him with his hand. 24

In the rest of the Psalm, He repeats his Rule, to flie evil, and do good.David makes a repetition of all that went before, he ingeminates his chief rule, his promises, his comforts, his comminations.

And he begins with his Rule, ver. 3. Depart from evil, and do good, and dwell for evermore: 27 In which he exhorts to obedience, and instanceth in both parts of Repentance, His Reasons. 1. A promise to the godly. Mortification, Vivification; which he fortifieth with a double Rea­son, the same before.

• 1. A promise to the godly: For the Lord loveth righteousness, he forsaketh not his Saints, Ver. 28 they are preserved for ever.
• 2.
  A commina­tion to the wicked.
  A commination to the wicked; but the seed of the wicked shall be cut off.

These two Reasons he resumes, amplifies, and illustrates.

First, 29 That of the righteous: The righteous shall inherit the land, and dwell there­in for ever; He illustrates the first. and that you may know who he means by his righteous man, he further sets down his Character; he it is,

• 1.
  The character of the righte­ous.
  Whose mouth speaks wisdom; he speaks honourably and reverently of Gods Justice, and denies not his Providence.
• 2. 30 Whose mouth talks of judgment; i. e. that only which is just and right.
• 3. 31 The Law of God is in his heart; not in his tongue alone, or his brain.
• 4. None of his steps shall slide; he keeps on his right way, and will not be se­duced: 32 This is the righteous man I mean; but this righteous man, as I said before, ver. 12, 13, 14, 15. hath his enemies; for the wicked watch­eth the righteous,And him God protects.and seeks to slay him.

Well, 33 be it so, that this righteous man hath his Protector also; The Lord will not leave him in his hand, nor condemn him when he is judged: And therefore do what I have formerly advised, 34 ver. 3, 7. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the Land; when the wicked are cut off, thou shalt see it.

Secondly, He illustrates the second; viz his commina­tion.For they shall be cut off, as I said, ver. 28. This I know by my own ex­perience, I have seen the wicked in great power, and flourishing like a green bay Tree; yet he passed by, and lo he was gone; I sought him, but he could not be found.

And what I have in my time observed, 35 that you by your own experience, if you be diligent and attentive, 36 ye may observe to be as true also, even in both kinds, both just and unjust, 37 godly, and ungodly; for,

• 1. Mark the perfect man, and behold the upright; for the end of that man is peace.
• 2. 38 But the Transgressors shall be destroyed together, the end of the wicked shall be cut off.

Of which, The cause of both, Gods do­ing. if you shall enquire the cause, it is easie to give it, and I have said it be­fore, but I will here say it over again, for it can be never too often repeated, that it may be the better remembred: 39 But the salvation of the righteous is of the Lord, he is their strength in the time of trouble; and the Lord shall help them, and deliver them from the wicked, 40 and save them, because they trust in him; and on the contrary, the wicked shall be cut off, and perish, because they trust not in him.

PSAL. XXXVIII. VVhich is the third of the Penitentials; in which he doth implore Gods mercy, being grievously afflicted.

THE parts of it are, two in general.

• 1. A Deprecation begun in the first verse, and continued in the two last.
• 2. A grievous complaint of his sin, disease, misery, Gods an­ger, his friends, and his enemies, through the whole Psalm; all which he useth, as Arguments to move God to pity him, and shew him mercy.

In the first verse, The first part. He deprecates Gods anger. that the fears of his heart proceeding from the sense of Gods anger against his sin, might be mitigated at least, though rebuked, yet not in wrath; though corrected, Ver. 1 yet not in rigour: O Lord, rebuke me not in thy wrath, nor chasten me in thy hot displeasure.

And so he falls instantly upon his complaint, The second part. His com­plaint ampli­fied. which he amplifieth divers wayes.

• 1. From the prime cause, God: For thine arrows stick fast in me, thy hand presseth me sore, Ver. 2 because of thy anger.
• 2. Ver. 3 From the impulsive cause, his sin, his iniquities, ver. 4. his foolishness, ver.
  From within.
  5.
• 3. 3 From the weight and gravity of his afflictions; which in general were, The arrows of God that stuck in his flesh, the hand of God with which he was pressed; 4 which was so grievous, That there was no soundness in his flesh, no rest in his bones.
• 4. By an induction of particulars, where he declares many effects of his disease.
  • 1. 5 Putrefaction and stink: My wounds stink, and are corrupt.
  • 2. 6 A sad posture of body: I am troubled, I am bowed down greatly, I go mourning all the day long.
  • 3. 7 A torment of his bowels: My loins are filled with a sore disease.
  • 4. A general disaffection of parts: There is no soundness in my flesh.
  • 5. 8 A debility and grievous plague: I am feeble, and sore smitten.
  • 6. A pain that forced from him an out-cry: I have roared.
  • 7. The disquietness of his heart: I have roared for the disquietness of my heart. In the midst of which, that he might not be thought to have let go his hold, his hope, his confidence in his God, he turns his speech to him; 9 Lord, all my desire is before thee, and my groaning is not hid from thee; he hopes, he prayes still.
  • 8. The palpitation and trembling of the heart: My heart pants.
  • 9. The decay of his strength: My strength fails.
  • [Page 97]10. The defect of his sight: As for the light of my eyes, 10 it is gone from me.

All these pressures and calamities were upon David from within, From with­out. thus he suffer'd in body and in mind. But what, had he now a [...]omfort from without? Not any.

• 1. None from his friends.
  By friends.
  My lovers and my friends stand aloof from my sore, and my kinsmen stand afar off. Amici non amici. 11
• 2. As for his enemies, they even then added to his affliction.
  Enemies.
  They also that seek after my life, lay snares for me, 12 and they that seek my hurt speak mischievous things, and imagine deceit all day long. In action,
  How he carri­ed himself in this extremity.
  tongue, and thought, they seek to undo me.

He next descends to shew his behaviour in these grievous sufferings both from within and without. He murmur'd not at them, but was silent and patient, as a Lamb he opened not his mouth. But I was as a deaf man that heard not, 13 and I was as a dumb man that openeth not his mouth.Patient he was.Thus I was as a man that heareth not, and in whose mouth are no reproofs. 14 He seem'd not to hear what they objected, and made no sharp reply to their bitterness. In patience and silence he possessed his soul, that was his strength, Isa. 30.15. Which is another chief Argument he useth to mitigate Gods wrath, and hot displeasure. Of which patience he gives these reasons.

• 1. His reliance on God for audience and redress. For in thee, O Lord, For he relied on God.do I hope: Thou wilt hear me. 15
• 2. For this he petitions: For to God he was not silent,
  And prayed.
  though deaf and dumb to man; for I said, Hear me. 16 And this also made him pa­tient, being assured, that being heard, Gods honour would be vindi­cated in him. For if not heard, his enemies would triumph. Hear me then, lest otherwise they should rejoice over me, as accompting me a patient fool: When my foot slippeth, they magnifie themselves a­gainst me.
• 3. That in the greatness of his grief he was thus patient,
  Under a bit­ter Cross.
  for I am ready to halt, and my sorrow is continually before me. I am under a bitter cross, and I know if I be thy Servant I must be under the cross, 17 and therefore I take it up, and bear it patiently.
• 4. And this cross I know I have deserv'd also: 'tis for my iniquity, 18 and I will not conceal it. For I will declare mine iniquity, Which he had deserved.I will be sor­ry for my sin. I suffer justly, and therefore have reason to be pa­tient.

Only, O Lord, I hope this shall not be imputed to my impatience, He yet com­plains of his enemies. if I com­plain again of my enemies, and put thee in mind of their prosperity, that they live quietly, securely, plentifully, that they are strong and powerful, that they hate me, and are ungrateful persons.

But mine enemies are lively, and they are strong, 19 and they that hate me wrong­fully are multiplied. They also that render evil for good, are my adversaries: 20 because I follow the thing that good is.

And so he concludes with a petition to God, in which he beggs three things. He concludes with a Petiti­on; for,

• 1. Gods presence. Forsake me not, O Lord; O my God, be not farre from me. 21
• 2. Ayd and help.
  Gods favour.
• 3. And then that it be speedily afforded: Make haste to help me, 22 O Lord my salvation.
  Speedy help.

PSAL. XXXIX.

THIS Psalm is conceived to be penned upon the same occasion with the former, in some grievous distress he was, that's certain; whether by Absolom, or Shimei, or some great sickness, uncertain: However, as he professed before, at his sufferings and in juries, he was patient and silent. I was as as a deaf man, that heard not; and as a dumb man, &c. Psal. 38.13, 14. Yet here he confesseth, that the tentation was so sharp, and the provocation was so great, that he could not choose but speak, he could hold no longer, but must needs burst out; yet as there, so here, his complaint and petition is to his God: There be three parts of the Psalm.

• 1. A Manifest of his resolution and full purpose of heart for silence, ver. 1. and the consequence upon it, ver. 2, 3.
• 2. His Expostulation with God about the shortness and variable condition of life, ver. 4, 5, 6.
• 3. His Petition for remission from sin, ver. 8. from punishment, ver. 10. for a farther respite and grace, ver. 12, 13.

First, David acquaints us here with his resolution; Dixi, I said, I decreed, The first part. Davids reso­lution to be si­lent. I fully purposed; and it was filent and dumb in the presence of his enemies.

• 1. I said I will take heed to my wayes that I sin not with my tongue; and again, I will keep my mouth, as with a bridle, while the wicked is before me. Ver. 1
• 2. And this resolution for a while he kept; I was dumb with silence, Ver. 2 I held my peace, even from good, even from a just defence.
  But his heart boyled within him; sain he would speak.
• 3. But I found in this very great difficulty; nay, impossiblity.
  • 1. For all this while, my sorrow was stirred, it was pain to me to be silent.
  • 2. My heart was hot within me; I was in flame to utter my mind. Ver. 3
  • 3. And while I was thus musing, the fire burst out; what was within,
    And at last he burst out, and spake in a que­rulous manner. The second part.
    I saw could not be concealed, no more than fire, for a while raked up in em­bers; and at last, I spake with my tongue.

Secondly, But better it had been, he had been silent still, since in a querulous manner he begins to expostulate with God; Lord, let me know mine end, and the measure of my dayes, what it is: As if he had said, Ver. 4 Better it were my dayes were ended, and I in my Grave, than to be thus vexed in body and mind, without, by enemies and perfidious friends; and if yet it must be so, it were well I knew the end of it, and how long I must be under this Cross; and were my life, what others is, The condition of mans life. yet it hath many properties to alleviate the comforts of it.

• 1. It is very brittle and frail: Make me know how frail I am. Ver. 4
  Frail.
• 2. It is very short, it may be measured out by a hand-breadth,
  Short.
  which is no long measure, nor a yard that is made of it: Behold, thou hast made my dayes as a hand-breadth. Ver. 5
• 3. Nay, which is yet of less reckoning: 'Tis as nothing before thee, a nihil.
  A Nihil.
• 4. 'Tis full of vanity: Ʋerily, every man at his best state, in his strength,
  Vain.
  riches, power, is altogether vanity; his labours promise much, satisfie little.
• 5. 'Tis unstable and uncertain; as a shadow, the image of a shadow;
  Uncertain.
  Surely every man walketh in a vain shadow. Ver. 6
• 6. 'Tis full of trouble and disquiet; Surely they are disquieted in vain.
  Troublesome
• 7. His labours are for he knows not whom: He heapeth up riches, Laborious.and knows not who shall gather them.

Thus David querulously expostulates, but presently recollecting himself, He checks himself. he stops and checks, as it were, his immodesty; nor the brevity, nor the vanity, nor the uncertainty, nor the anxiety of his life shall hereafter much trouble him, he [Page 100]had a surer Rock than any worldly thing whereon to rely, which was his God: And now Lord, And shewes God to be his stay.what wait I for? my hope is in thee. Let others toyle for riches, admire dignities, empires, pleasures; let them be proud of these, and complain that their life is too short to enjoy these: 7 But I have far a stronger hold to trust to, even thee O Lord, who I am perswaded wilt be propitious to me, and be my stay among all the variety and instability of humane things; this was his comfort.

Thirdly, The third part. He prayes. Then upon this confidence he falls to prayer.

• 1. 8 For remission of sin: Deliver me from all my transgressions.
• 2.
  For remissi­on.
  For defence against ill tongues: Make me not a reproach to the foolish.
• 3. Pardon for his immodest expostulation, upon promise not to do the like: I was dumb, For defence.I opened not my mouth; hereafter I will humble my self un­der thy hand,
  Pardon for his impatience.
  and be silent; for thou hast done it, my affliction is from thee. 10
• 4.
  A remove of punishment, and pleads for it.
  A remove of his punishment: Take away thy plague away from me.
  • 1. And he adds the cause; either remove thy hand, or I must needs yield and perish: I am even consumed by the means, or by the blow of thy hand.
  • 2. And this he amplifies by a similitude of a Moth, and adds a second Rea­son: 11 When thou with rebukes dost correct man for iniquity, thou makest his beauty consume away as a Moth; which is bred in the Garment, and insensibly corrodes,
    Upon divers Reasons.
    frets, eats it; as doth some disease our body, that bred in it, consumes it: And for confirmation, he repeats his former words, ver. 5. delivering it here in a [...], Surely every man is vani­ty, Selah; mark that.
  • 3. To which may be added a third, The consideration of our present con­dition in this life; 12 we, and all our fathers, are but pilgrims and stran­gers in this life: I am a stranger with thee, and a sojourner, as all my fa­thers were; therefore parce.

Faith is alwayes strugling with tentations; before, ver. 7. he is confident, God is his hope; but yet his calamities, his sickness, his enemies, the brevity, fugacity, troubles of his life, ever and anon come into his memory, and therefore he prayes again for mitigation of these; 13 and his prayer ariseth by a gradation.

• 1. He prayes for Audience: Hear my prayer, O Lord.
• 2.
  He inforceth his prayer.
  Then that his cry, for such it was, be heard: Give ear unto my cry.
• 3. For admission of his tears: Hold not thy peace at my tears; the Reason is, a stranger, thy grace, thy favour.
• 4. For some relaxation and ease: O spare me, that I may recover my strength; which he quickens with this motive; before I go hence, and be no more seen. Restore me to thy favour in this life, hereafter it will be too late to expect it. Ne moriar desperans.

PSAL. XL. VVhich is [...].

THERE be two main parts of this Psalm.

• 1. A Thanksgiving, from ver. 1. to 11.
• 2. A Prayer, from ver. 11. to the end.

Thankfulness consists in the exercise of two vertues, Truth and Justice.

• 1. Truth causeth us to acknowledge the benefit, and from it we have recei­ved it.
• 2. Justice ties us to be grateful, and to perform some duties, as evidences of our thankful mind; and both these we meet with in the first part.

David begins with the profession of his thankfulness, The first part. David waits on God. and he premits to it his confidence, I waited patiently for the Lord; then shews the success, or what God did for him. 1

• 1.
  The success of his waiting.
  He inclined his ear, and heard my cry.
• 2. He brought me also out of the horrible pit, out of the mire and clay.
• 3. 2 He set my feet upon a Rock; being drawn from danger, he set me in a safe place.
• 4. He established my goings, he confirmed my steps, that I slip and slide no more.
• 5. 3 And he hath moved me to be thankful; He hath put a new song into my mouth, He is thankful.even a thanksgiving unto our God. The deliverance was not com­mon, and therefore the praise should not be common, but expressed by a new and exquisite song.

Of which he conceived the consequent would be, And conceives others by his example, would wait, and be thankful also. In his thanks­giving, he shews the bles­sed man. that his example would be a common document; many shall see it, my deliverance, my thanks, and shall fear God, and acknowledge his providence and protection, and shall put their trust in the Lord.

And so he falls upon his form of thanksgiving, and,

• First, Pronounceth the man blessed that relies on God, affirmatively.
  • 1. Blessed is the man that makes the Lord his trust, reposeth his hope in him.
    He it is that relies on God.
  • 2. 4 Negatively, trusts on no man, respects not the proud; men proud of their wealth,
    2, Not on man.
    wit, or power, nor such as turn aside to lies, trust on lying vanities,
    Admires Gods works.
    which will deceive.
• Secondly, Then by an exclamation admires Gods mercies and goodness to his people.
  • 1. 5 For their multitude and greatness: Many, O Lord my God, are thy Works.
  • 2. For the strangeness, they are not vulgar, but miraculous: Thy wonder­ful Works.
  • 3. For the incomparable wisdom by which they are done and ordered: Many, O Lord my God, are thy wondrous Works which thou hast done, and thy thoughts which are to us-ward; they cannot be reckoned up in order unto thee; if I would declare them, and speak of them, they are more than can be numbred.

2. And so having in words acknowledged his thankfulness, His real thanks by obedience: he descends to speak of the other part of his gratitude, his real thanks, to which in equity he thought himself bound: viz. To be obedient to Gods voice, which is the best sacrifice, and indeed far beyond all legal sacrifices; as is apparent in Christ, to whom these words, and the obedience contained in them, is principally attributed, and by way of accommodation, belongs to every one of his Members, who means to be thankful for his Redemption.

• 1. And first he acquaints us, that the outward worship is to little worship,
  Which was, 1. Sincere in­ward.
  if sincerity and true piety inwardly be wanting: Sacrifice and offerings thou didst not desire, burnt-offering and sin-offering hast thou not required. 6 Not these absolutely, but as subservient to true piety, and the internal obedi­ence of the heart, without which they are of little value; I will have mercy, and not sacrifice.
• 2. To this end, Aures perforasti mihi; Thou hast opened, boared, Outward.and made a window in my ear; made me docible, and thy servant.
• 3. And I will be obsequious, a willing and voluntary servant: Then said I, 7 lo I come; this thy whole Law requires,
  Voluntary, such in Christ.
  in the Ʋolume of thy Book it is written.
• 4. He describes his singular obedience.
  • 1. That he performed it chearfully, and with complacency:
    Chearful.
    I delight to do thy Will, O my God. 8
  • 2. That he did it heartily: Thy Law is within my heart.
    Hearty.
    The obedience of eyes, hands and feet may be hypocritical and feigned, that which is done with the heart cannot; that the heart thou requirest, and that thou shalt have; to that purpose I have placed thy Law there.
  • 3. That he did it charitably, to the benefit of others,
    Charitable for our good.
    he published the Gospel.
    • 1. I have preached righteousness in the great Congregation. 9
    • 2. I have not refrained my lips, and that thou knowest: Feci sine fuco.
      In the publica­tion of the Gospel.
    • 3. I have not hid thy righteousness within my heart.
    • 4. I have declared thy faithfulness, and thy salvation. 10
    • 5. I have not concealed thy loving-kindness and truth from the great Con­gregation.
      The commen­dation of the Gospel: