Davids Harp Strung and Tuned, Book 3 · Psalm 78
PSAL. LXXVIII. foreign.
THE Prophet conſidering that it is Gods Command, that his works be not forgotten, but that the Fathers deliver his former doings to poſterity, that they might be to them for comfort and inſtruction, deter them from obſtinacy in ſin, and perſwade them to the fear of God, he doth in this Pſalm give in a prolix Catalogue of Gods dealing with his people, even from their coming out of Aegypt, to the dayes of David.
The parts of the Pſalm are theſe.
1. A Preface, in which he exhorts to learn and declare the way of God, from ver. 1. to 9.
2. A continued Narrative of Gods adminiſtration among his people, and their ſtubbornneſs, diſobedience, and contumacy, together with the revenge that God took upon them, from ver. 9. to 67.
3. His mercy yet, that he did not wholly caſt them off, but after the rejection of Ephraim, made choice of Judah, Zion, David, from ver. 67. to 72.
1. In the Exordium he labours to gain attention, Give ear, O my people, The Exordium, in which he labours for attention.to my Law, encline your ears to the words of my mouth; and in this, and the following verſes, uſeth many arguments to gain attention; as,
1. It is Gods Law which he is to deliver, his Doctrine, The firſt part.the words of his mouth, taught, delivered from Heaven, Ver. 1 and depoſited only with the Prophet.To Gods Law, from the 1. Excellency of it.
2. It is worth hearing, for it is a Parable, a dark, but wiſe ſaying, and it of old; I will open my mouth in a Parable, I will utter dark ſayings of old; it hath dignity, wiſdom, antiquity to commend it. Ver. 2
3. Yea, and certainty of Tradition alſo; Which we have heard and known, and ſuch as our Fathers have told us.
And now he acquaints them with the end, 2The end to be ſhewn, not hid.which is another Argument for attention.
1. It was not to hide them, or conceal them from their children. Ver. 4
2. But to ſhew them to the Generations to come; of vvhichwhich, That God might be 1. Praiſed, andthe ultimatus finis, vvas,
1. That God be praiſed for his benefits, 1Praiſed, andſhewing the praiſes of the Lord.
2. That his povver be celebrated in his miracles; And his strength, 2His power magnified.and wonderful works that he hath done.
But the intermedius finis, was the good of his people, for it was, 3His people edified.that they might, 1. Know God: 2. Hope in God: 3. And obey God, not being rebellious: For he, that is, God, eſtabliſhed a Teſtimony in Jacob, and appointed a Law in Iſrael. It was not a Law which our Fathers invented, but taught from above: Now the Duty of the Fathers, was, to communicate this Law to their poſterity; Which he commanded our Fathers, that they ſhould make known to their children.
And the Duties of the children follow, which are the three ends before.
1. That they know God, and his Law and Works: 1In knowledge.That the Generation to come might know them, and the children that were yet unborn; and their Duty is again, To declare them to their children.2Faith.
2. That they might truſt, and ſet their hope in God, and not forget the works of God.
3. 3Obedience, andThat they might be an obedient people, and keep his Commandments, which they could not be, if they were like their fore-fathers; for they were a ſtubborn and rebellious Generation, a Generation that ſet not their heart aright, Not rebellious, as their fathers of which he gives divers inſtances. The ſecond part.and whoſe spirit cleaved not ſtedfaſtly to God.
2. And now the Prophet begins his Narration, and proves by examples that they were a ſtubborn and rebellious Generation, of which his,
1. Firſt example is of the Tribe of Ephraim, who being armed, and carrying Bowes, turned back in the day of Battel; which Moller refers to the children of Ephraim invading the land of Canaan before Moſes time, 1In Ephraim.and were overthrown, 1 Chron. 17.21. and were ſlain, becauſe they did it without command; Ephraim by a Synecdoche, is put for all Iſrael, who were diſobedient and cowardly, as Souldiers in War, that turn their back on the enemy, Bellarmine.
2. Theſe Ephraimites kept not the Covenant of God, and refuſed to walk in his Law; Jeroboam being of that Tribe, who ſet up the Calves in Dan and Bethel.
3. And they forgot his works in Aegypt, he means, and the wonders that he had ſhewed them.A larger Narration:
By which occaſion the Prophet enlargeth his diſcourſe, and ſhews, 1. Gods goodneſs: 2. Iſraels obſtinacy: 3. Their puniſhment.
1. 1Of Gods goodneſs.Gods goodneſs appeared, in thoſe wonders he did for them in their eduction from Aegypt; Marvellous did he in the ſight of their Fathers in the land of Aegypt, in the field of Zoan: The ſtory is extant in Exodus, from chap. In many particulars.7. to 12.
2. It appeared upon their departure from thence, when in the red Sea he wrought a double miracle.
1. He divided the red Sea, and cauſed them to paſs through, Exod. 14.
2. He made the waters to stand on an heap; contrary to the nature of water, which is fluid.
3. After he ſhewed his care in guiding them two wayes.
1. In the day-time alſo he led them with a cloud, by which they were ſhadowed from the ſcorching Sun.
2. And all the night by a light of fire, that they ſhould be terrified, and wander in the dark.
4. Farther, his love in providing water miraculouſly to quench their thirſt.
1. He clave the Rocks in the Wilderneſs, for it was done in Rephidim, Exod. 17. and in the deſert of Zin, Numb. 20.
2. That the water flowed in ſuch plenty, He gave them drink out of the great depths.
3. That this laſt, as is conceived, followed them, as a River all along the way they went; He brought ſtreams alſo out of the Rock, and cauſed waters to run down like Rivers.
2. 2Iſraels contumacy.This is Davids evidence of Gods goodneſs, care, love, proviſion for Iſrael; but now the Prophet begins to relate their untowardneſs, ingratitude, infidelity, impatience.
1. They were not ſo thankful as they ought to have been; for they ſinned; and that which;
1. Amplifies their ſin, is, Firſt, That it was yet more, more and more pertinaciouſly againſt him.
2. That they left not off ſinning, till they exaſperated, and provoked the moſt High in the Wilderneſs.
2. Incredulous they were, and they ſhew'd it two wayes.
1. By tempting God, that is, by correcting his Ordinance; for whereas he had provided Manna for their daily food, they in their heart asked meat for their luſts.
2. By calling in queſtion his power, impudently, and with open voyce: Yea, they ſpake againſt God, they ſaid, Vers. 19 Can God furniſh a Table in the Wilderneſs?
3. And they were fooliſhly impatient, as if God muſt work miracles as often as they were pleaſed, or elſe they would be diſcontented. This appears both wayes.
1. Their folly by their Conceſſion. Behold he ſmote the Rock, and the waters guſhed out, and the ſtreams flowed withal.
2. Their impatience by their non-ſenſe queſtion, But can he give bread alſo? can he pr…de fleſh for his people? Sots, that confeſs he can do one, and not the other:
3. And upon the heels of their ſin the puniſhment treads. 3The puniſhment.Ab ira Dei pracedit.
1. Therefore the Lord heard this, and was wroth.
2. So a fire was kindled againſt Jacob, and anger alſo came againſt Iſrael, Numb. 11.
3. And the cauſe was, their incredulity. Becauſe they believed not in God, and trusted not in his ſalvation. Would be provided for their own way, and not truſt to that way he provided for them, and meant to ſuſtain them.He provided Manna.
And of this the Prophet gives in for inſtance the Manna. That being the food which God provided them: Which the Prophet commends divers wayes.
1. From the place it came. He commanded the clouds from above, and opened the doors of heaven.
2. From the abundance of it. He rain'd down Manna for them for to …t.
3. From the excellency of it. He gave them of the corn of heaven. Man did eat Angels food.
4. From the ſweet taſte it had, and the ſatisfaction it might give. For he fed them to the full. All which amplifies their incredulity, for this food was ſent them from heaven, and in this abundance, able to give content, yet they believed not.
4. Gods indulgence in giving Quails.And now the Prophet proceeds to give another inſtance of Gods indulgence unto them; of his indulgence, I ſay; for it cannot be well call'd a mercy, becauſe it came à Deo irato non propitio. Weary they were of their Manna, and they longed for fleſh, Numb. 11. To this their deſire, God yielded, and ſent them Quails, but it was in wrath, which the Prophet intimates in this place from the 26. verſe, to the 31. In which is ſet down implicitely their ſin, viz. Luſting for Fleſh, and that alſo, when they had it, and eat till it came out of their noſtrils, they were not ſatisfied with it. 2. Gods juſtice, and their puniſhment.
This indulgence of God the Prophet amplifies in divers reſpects.His indulgence amplified.
1. From the Author; that it was God that brought them, Vers. 26 they came not by chance.
2. That he brought them by a wind that brings no Quails. The North wind does that, nor the Eaſt, nor South. He cauſed an Eaſt wind to blow in the heaven, and by his power he brought in the South wind.
3. From the plenty of them. He rained fleſh upon them as thick as duſt, and feathered fowls as the ſand of the Sea.
4. From the facility of this food, and eaſineſs to be had, they need not go far to fetch it. For he let it fall in the midſt of the Camp, even round about their habitation.
5. From the content they took in it. So they did eat, and were well filled, for he gave them their own deſire.
But now follows Gods juſtice in their puniſhment, 2Gods juſtice in their puniſhment.which hath its degrees alſo.
1. They were not eſtranged from their luſt. Though they had fleſh enough, yet they luſted ſtill, their appetite was ſtill ſharp ſet, they laboured foreign. Which is a heavy judgement, with plenty not to be ſatisfied. But as in a dropſie. Quo plus ſunt potae, plus ſitiuntur aquae.
2. The ſuddenneſs of the revenge. It was, while the meat was yet in their mouths.
3. That it came from an angry God. The wrath of God aſcendit, or came upon them.
4. It ſlew them. The wrath aſcended to that height, Ʋſ que ad occiſionem.
5. And it fell upon the beſt, the chiefeſt, the choiceſt, the moſt Warlike men. He ſlew the fatteſt of them, thoſe that were fatted with the Quails, and ſmote down the choſen men in Iſrael.
5. Their ſin notwithſtanding.A man would have thought that ſuch an exemplary puniſhment ſhould have affrighted them, and eaſily have brought them to their duty. But it had a quite contrary effect. For they firſt perſiſted to be contumaciouſly wicked. 2. And added diſſimulation to their contumacy.
1. 1Contumacy.Contumacious, ſtubborn, and incurably wicked they were; This blow wrought not upon them.
1. For all this, for all this puniſhment, they ſinned yet more, added ſin to ſin.
2. 2Incredulity.And remained incredulous. They believed not for his wonderous works.
Therefore the wrath of God purſued them ſtill, though with a ſlower pace, to give that time of repentance.
1. Therefore their dayes did he conſ…e in vanity. Hope they had, at their coming from Egypt, Gods wrath for theſe.to enter into Canaan, but their hope proved vain, God cauſing their carkaſſes to fall in the Wilderneſs.
2. And their years in trouble. For in their forty years continuance in the deſert, infected they were with many wants, dangers, ſtung with fiery Serpents, ſet on by the Amalekites.
Now when they ſaw, Which wrought in them Attrition.that Gods wrath thus purſued them, true it is, that it wrought for the preſent, ſome remorſe in them, they acknowledg'd, and ſought to God for a little while. Attrite they were.
1. When he ſlew them, then they ſought him. 2. They return'd. 3. And enquired early after God.
2. And they remembred, that God was their Rock. 2. And the high God was their Redeemer.
Attrite, But not true Contrition. For they, in this remorſe, were guilty,I ſay, they were, but not contrite. For all this their ſeeking, returning, enquiring, was but a formality. And therefore the Prophet, as before he laid Obſtinacy and Contumacy to their charge; ſo in the following verſes, he impeacheth them of Hypocriſie, and Inconſtancy, which is the Note of a diſſembler.
1. 1Of Hypocriſie.Of Hypocriſie. Nevertheleſs they did but flatter him with their mouth, and they lyed unto him with their tongue, viz. when they call'd him their Rock, as it is before, The high God their Redeemer.
2. For they had no ſincerity in them. Their heart was not right with him.
2. 2Of Inconſtancy.Of Inconſtancy. Neither were they ſtedfaſt in his Covenant. They quickly forgot, that as God was obliged by Covenant to them, ſo again they were obliged to him.
And here the Prophet, And yet God was merciful to them.before he goes farther on, with the Narration of their impiety, inſerts two verſes to extoll the goodneſs of God even toward ſuch Rebells.
1. The fountain of which was his mercy. Vers. 38 But he being full of compaſſion.
2. The act of this his mercy. He forgave their iniquity, and deſtroy'd them not.
3. The moderation of his anger, and continuance of his mercy. Though he were provoked often, yet many a time turn'd he his anger away, and did not ſtir up all his wrath.
4. That which was outwardly the motive to it, The conſideration of their frail condition.
1. For be remembred, that they were but fleſh, Gen. 6. full of vanity, weakneſs.
2. A wind that paſseth away, and cometh not again. A mortal creature, that dyes and revives not.He continues the ſtory of their Rebellions.
And after the intimation of Gods goodneſs, he returns back again to his ſtory of their diſobedience, and, as if he were aſtoniſh'd at it, he begins his Complaint with an Exclamation, in which there is a Climax. 1. How often? Ten times at leaſt, Numb. 14.22. 2. How often have they provoked him, by murmuring, by repining at his doings? 3. And that in the deſert, where I ſhew'd my protection of them.
More particularly. They
1. Returned, i. e. Rurſus ad ingenium redeunt. Or elſe they return'd back again in their hearts to Egypt.
2. Tempted God, vide Exod. 16. & Cap. 32. Numb. 11. & Cap. 14. & 16. & 17. Cap.
3. And limited the Holy One of Iſrael. That if he would not do as they would have him, he ſhould be an impotent and weak God, ſup. verſ. 19, 20.
4. And they laſtly forgot all he had done for them in Egypt. Forgetfulneſs is the fountain of impiety, foreign. Nihil citius feueſcit quam gratia.
6. Now upon this their deliverance from Egypt, becauſe it was the greateſt of Gods works, he upbraids them for their forgetfulneſs, Inſiſts on their forgetfulneſs.that he might the more upbraid their ingratitude and impiety. On this he dwells long, and firſt he delivers it in general terms. 2. And after inſiſts upon the particulars.
1. They remembred not his hand, nor the day when he delivered them from the enemy, i. e. Pharaoh.
2. How he wrought his ſigns in Egypt, and his wonders in the field of Zoan. This was forgot too.
The particulars of which ſigns and wonders now follow.Of the plagues of Egypt.
1. The firſt plague. He turn'd their rivers into blood, and the …oods, that they could not drink.
2. the fourth plague. he ſent divers ſorts of flies among them.
3. the ſecond plague. and frogs that destroyed them.
4. The eighth plague, He gave alſo their increaſe to the Caterpillar, and their labour to the locuſt.
5. The ſeventh plague. He deſtroyed their vines with hail, and their Sycamore trees with froſt. He gave up alſo their Cattle to the hail, and their flocks to hot thunder-boles.In them God ſhew'd his Severity.
In all theſe plagues, and thoſe that follow, God ſhewed his ſeverity to the Egyptians. He caſt upon them the fierceneſs of his anger, wrath, indignation, and trouble. 2. He ſent evil Angels among them. 3. He made a way to his anger, he ſpared not their ſoul from death.
6. The firſt plague. But gave their life over to the Peſtilence.
7. The laſt plague. And ſmote all the firſt-born in Egypt. The chief of their ſtrength in the Tabernacles of Ham, i. e. Egypt. For Mizraim, that peopled it, was the ſon of Cham.
Hitherto the Prophet hath recited the ſigns and wonders God did in Egypt for his people, how he deſtroy'd their enemies with a mighty hand, that being warn'd by their examples, they took heed, that they provoked him not to wrath, which they did, becauſe they remembred them not.
7. But Mercy to his people.Now he enters a new way, and recites the Mercies of God to them, of which he began to ſpeak at the eleventh and fourteenth verſes above. Of which the particulars are,
1. How he brought his people through the red Sea. And made his own people go forth as ſheep.
2. Vers. 52 That to bring them out, being not enough, as a Shepherd he led and fed them. He guided them as a flock.
3. And his intent was to ſecure them from fear. For he led them on ſafely, ſo that they feared not, i. e. that need not fear, ſince the Sea had overwhelm'd their enemies.
4. And he left them not ſo, alwayes to wander in the Wilderneſs, but, He brought them into the Land of Canaan. 2. To the borders of his Sanctuary. 3. Even to Mount Zion. 4. The Mountain which he purchaſed with his right-hand. They indeed fought for it, but he gave them victory.
5. He cast out the heathen before them. And made the Tribes of Iſrael to dwell in their Tents.
6. And divided them an inheritance by lot. Nor judgements, nor mercies did awe them. They ſtill were ſtubborn and unthankful.And made the Tribes of Iſrael to dwell in their Tents.
8. But nor his mercies, nor his judgements could keep in obedience this ſtiff-necked, gain-ſaying people. Ungrateful they were for all this. After they were brought into the Land, and ſetled in their inheritance, the ſame they were, which they were before. For,
1. Yet they tempted and provoked God.
2. They were diſobedient. For they kept not his Teſtimonies.
3. They turned back, and dealt unfaithfully as their fore-fathers. They brake the Covenant betwixt God and them, ſinning by the example of their fore-fathers; foreign.
4. They were inconſtant in their reſolutions; ſtarting aſide like a deceitful bow, that ſlips the nock when the Archer intends to ſhoot with it.
5. And to make up the meaſure of their impiety, at laſt they became impudent Idolators. For they provoked him to anger with their high places, and moved him to jealouſie with their graven Images.
9. Gods wrath for this, grows more hot againſt his people.Upon this, as before, the wrath of God overtakes them, but now in a hotter manner than before. Idolatry is one of the crying ſins which God hears. That which a man hears not, troubles him not, now this ſin eſpecially God hears, and it troubled him.
1. The Ark taken.When God heard this, he was wroth. 2. And greatly abhorred Iſrael.
2. He forſook the Tabernacle of Shiloh, and the Tent he placed among them, 1 Sam. 4.
3. And he delivered his ſtrentgh, i.e. the Ark into captivity, and his glory into the enemies hand.
4. He gave his people up alſo to the ſword, and was wroth with his inheritance.
5. The Prieſts, Hophni and Phinehas, were ſlain with the ſword: and their widows made no lamentation. Being either taken, and led away captive: or dead as Phinehas wife.
6. The ſire conſumed, i.e. the wrath of God, their young men, and their maidens were not given to marriage: for defect of young men, and therefore not praiſed in Epithalamiis.
Thus the wrath of God overtook the Iſraelites. But next he ſhews, The Philiſtines that took it, eſcaped not.that the enemies, even the Philiſtines that took the Ark, and ſet it in the houſe of Dagon, eſcaped not his hand. This ignominy redounded to himſelf, and he revenged it.
1. Then at the taking of the Ark, the Lord, who ſeem'd to ſleep before, awaked, as one out of ſleep, and like a mighty man that ſhou…s by reaſon of wine: for vina addunt animos.
2. And he ſmote his enemies, i. e. the Philiſtines in the hinder parts, i. e. with Emerauds; or elſe made them fly, and fall with their backs to their enemies, which is diſhonourable for a Souldier.
3. Yea, and he put them to a perpetual reproach, vide 1 Sam. 5, 6. Chapters.
3. But how now did he deal with Iſrael? The third part. The mercy of God in bringing back the Ark, and placing it.Not as he had done before neiher. For after the Philiſtines had ſuffered ſharply for their impiety, he cauſed them honourably to ſend the Ark home again after ſeven months, 1 Sam. 6. A ſign this was, that his fierce anger was abated, yet not ſo far, but that ſome Monument ſhould remain of his wrath againſt their Idolatry. And therefore he would not ſuffer the Ark to be brought to Silo, which was ſituate in the Tribe of Ephraim. So ſaith the Pſalmiſt.
1. Moreover, he refuſed the Tabernacle of Joſeph, 1Not in Silo.and choſe not the Tribe of Ephraim, leſt it ſhould be abuſed either to Idolatry, or at leaſt to baſe gain, as it was by Elies ſons.
2. But he choſe the Tribe of Judah, the hill of Zion which he loved. 2But in Iudah.For it was carried to Betſhemes a City of Jud…h, deſign'd for the ſons of Aaron. From thence to Kiriath-jearim, thence to Gibea, being tranſlated to the houſe of Aminadah. And after it had reſted a while in the houſe of Obed-Edom, it was brought by David to Jeruſalem, and ſetled in the hill of Zion, which cauſed the Prophet to ſay, 3And at laſt in Zion.The hill of Zion which he loved.
And he doth amplifie this Narration of Gods love to the Ark, This mercy he amplifies,and conſequently the Church, of which the Ark was but a type.
1. From the ſplendour of the ſituation of Mount Zion. 1From the place.And he built his Sanctuary like high places. Strong and beautiful, and eminent alſo, as are Citradels, higher than ordinary houſes. The Mountain Zion ſhall be raiſed above the tops of the hills, Iſa. 2.
2. From the ſtability and fix'd poſition of it. For there is no moving, 2From the ſtability of Zion.or removing the Church. It is like the earth, which he hath eſtabliſhed for ever.
3. In choice of a King to be a Nurſing Father to his Church. He choſe David alſo his ſervant. He choſe freely, 3In choice of David to be their King.and not for any merit and worth that was in him, for he was of a low degree, a poor ſhepherd. He took him from the ſheep-folds, when he was following the yews great with young.
4. The end, To feed Jacob his people, and Iſrael his inheritance. Which is the true inſtitution and duty of a King.4To feed them, and govern them.
The Elogy given to David, with which he concludes. David did his duty. So,
1. He fed them according to the integrity of his heart. 1. He fed them: not flea, and devour them. 2. In integrity: 5And David did his duty.Sincerely he perform'd his duty to God and man. No diſſembler.
2. And guided them by the Skilfulneſſe of his Hands. In him there was Prudence, and all the actions of his hands were guided by it.
The Prayer collected out of the ſeventy eighth Pſalm.
WOnderful, O Lord, are thy wayes, infinite thy mercies, admirable thy patience and long-ſuffering toward the children of men: Vers. 5 that we might know thée, thou haſt eſtabliſhed a Teſtimony in Jacob, and appointed a Law in Iſrael; that we might not forget our duty, thou haſt left thy Commandments upon Record; that we ſhould not be a ſtubborn and rebellious generation, a generation that ſet not their hearts aright, and ſtart from our duties as a broken bow, thou haſt acquainted us with thy procéedings with thine own people in Egypt, in the Wilderneſs; and in that Land, which thou haſt divided to them for an inheritance.
We have heard with our ears, O God, and our fathers have told us, what thou haſt done in the time of old, and we will not conceal thy works from the generation to come. Thy wonders in Egypt were illuſtrious, in the red Sea wonderful, in the Wilderneſs prodigious, in Canaan full of power. The plagues of Egypt, thy path in the waters, the cloud by day, the pillar by night, the Manna, the Quails, the water out of the Rock, ſhew thy power, ſeverity, and mercy. All which ſhould breed in us fear and reverence.
But like thoſe rebellious Iſraelites, we have not kept thy Covenant, nor walkt in thy Law, we have forgot thy works, and thy wonders then done; we have turned back, we have tempted thee our God theſe ten times, we have provoked and grieved the holy One of Iſrael. We have not remembred thy hand, nor the day, when thou delivereſt us from the hand of the enemy.
Of a truth, Lord, when thy hand hath been heavy upon us by the peſtilence, famine, or ſword, when thou by any of thy ſevere judgements didſt ſtay us, and bring us to the jaws of death, then we ſought thee, then we returned and enquired early after God, then we remembred, that God was our Rock, and the high God our Redeemer. Novertheleſs we did but flatter thee with our mouths, and lyed unto thee with our tongues, for thy heavy hand was no ſooner removed, but our obedience was at an end. We have again rempted and provoked the moſt High God, we have not kept thy Teſtimonies, but turned back, and dealt unfaithfully with our fathers.
Thine own people were not more contumacious, Iſrael not more ſtubborn, forgetful, wilful, than we have been. If they diſſembled with thee, we have done the like; if they provoked, grieved, tempted thee, we have done the like. Our great deliverances have not wrought upon us, thy apparent judgements have not bettered us, thy returns of mercy have ſtiffned our hard hearts. Wo be to us for our infidelity, and diſobedience; whither ſhall we fly? to whom ſhall we go? Were it not, that we conſider that thou art the Father of mercies, our hearts would faint. Thoſe words upon record are ſweeter than honey and the honey-comb to our dying ſouls. Iſrael was not right with him, nor ſtedfaſt in his Covenant: But he being full of compaſſion, forgave their iniquity, and deſtroy'd them not, yea, many a time he turn'd his anger away, and did not ſtir up all his wrath, For he remembred, that they were but fleſh; a wind that paſſeth away, and cometh not again.
Remember, O Lord, the mould of which we are made, conſider that we are but weak and vain fleſh, ſtrive not alwayes with us; remember that the breath in our noſtrils, is but a wind that paſſeth away, and cometh not again, then turn away thine anger, and ſtir not up all thy wrath. Out of thy meer compaſſion pardon and forgive our iniquity, and deſtroy not the work of thine own hands.
Raiſe us by the power of thy Spirit, and confirm us in thy truth, that there never may be in us hereafter a heart of unbelief; Never let us depart from the living God, or harden our hearts from thy fear. The natural branches are broken off, and we, who were ſlips of the wild Olive, are graffed in, of which we have not ſo much reaſon to boaſt, as to tremble, leſt that thou, who haſt refuſed the Tribe of Joſeph, and caſt aſide the Tribe of Ephraim for their ingratitude, rebellion, impiety, and diſobedience, ſhouldſt upon the ſame ground reject us alſo. We will not boaſt againſt the natural branches, but come before thee with fear and hope; with fear, leſt what hapned to them, may befall us; and yet with hope, that the ſame mercy which followed them, may yet follow us.
In the hotteſt of thy anger, thou yet madeſt choice of the Tribe of Judah, and ſett'ſt thy love upon Mount Zion, there thou built'ſt thy Sanctuary on high, and ſett'ſt it like the earth, which never ſhould move at any time. David thou madeſt choice of to be their Prince, and brought'ſt him to feed Jacob thy people, and Iſrael thine inheritance. Let this thy love, notwithſtanding our wickedneſs, continue unto thy Church, let the Tribe of Judah be dear in thy eyes, take pleaſure and do good to Zion, build thy Sanctuary on high, and make it conſpicuous and beautiful in the eyes of her very enemies, never let the gates of hell prevail againſt it. Call thy ſervant David from his low condition to guide thy people, and rule thy inheritance. And let the power of thy Spirit, be ſo effectual in him, that he may feed thy people according to the integrity of his heart, and guide them prudently with all his might: So ſhall we, who are the ſheep of thy paſture, give thee thanks for ever and ever.