Davids Harp Strung and Tuned, Psalms of degrees
Of the fifteen following Pſalmes called Hammahaloth, foreign, or Pſalmes of Aſcenſion or Degrees.
WHY the fifteen Pſalmes following bear this Title, it is not certainly known, many conjectures there are; of which the moſt likely are theſe:
1. The firſt is of Rabbi, David, Kimchi, and it is moſt generally received, that there were fifteen ſteps by which the Prieſts aſcended into the Temple, upon every one of which the Prieſts ſtanding, ſung one of theſe Pſalms, aſcending by degrees from the loweſt ſtep to the higheſt, and for this Reaſon theſe were called Pſalms of Aſcenſion or Degrees.
2. A ſecond opinion, is that of Lyranus, which is near to the former; for he ſpeaks not of the ſteps of the Temple, but of a higher and more eminent place of the Temple, where the Levites were wont to ſing theſe fifteen Pſalms daily; and for this, he conceives, they were called Aſcenſions, or Pſalms of Degrees, becauſe they aſcended unto that place to ſing them.
3. Rabbi Saadias conceives, That Mahuloth had reference to a kind of Muſick or Melody; and when the word ſignifies an Aſcent, he ſuppoſeth that the Levites were thereby admoniſhed, that when they ſang theſe Pſalms, they ſhould ſing with a full high voyce, a degree higher than uſual.
4. Abenezra refers not theſe to the intention of the voyce in ſinging, but to ſome Tune then commonly known, to which theſe Pſalmes were ſet.
5. Some ſay they were ſet to be ſung by the Jews, when they came out of Captivity from Babylon, and aſcended to Jeruſalem: But this is not likely, if David was the Author of them, as is generally received. More likely it is that they were compoſed to be ſung by the way when they went up to the Temple yearly. For they aſcended with a Pipe.
Bellarmine hath this Moral of it, that we ought ſtill to aſcend and be mounting upward from vertue to vertue, or from one degree of vertue to another, till we come to Jeruſalem which is above, and this is Nazianzenes conceit.
Junius and Tremellius prefix before theſe Pſalms this Title, Canticum excellentiſſimum; it ſeems to me that their meaning was to affix this commendation, that they excel the reſt, and by ſome degrees were to be prefer'd. For certain it is, that in qualities, the more intenſe the quality is, the nearer to perfection, as we ſay, water that hath ſeven or eight degrees of heat, comes nearer to the true nature of heat, than that which hath but two or three; when then uſually theſe Pſalms were called Pſalms of degrees, they were pleaſed to tranſlate it, a moſt excellent Pſalm.
The firſt Pſalm of Degrees, being the 120.
DAVID being oppreſſed by the Calumnies and flatteries of Sault Courtiers, eſpecially of Doeg, compoſed this Pſalm. In which he firſt prayes. 2. Then ſets forth the miſchief of a foul, falſe tongue. 3. Complains of his baniſhment.
1. The firſt part. David flyes to GodDavid being in diſtreſſe, implores not the help of man, but of God.
1. Ver. 1 When I was in distreſs I cried to the Lord. He took the beſt, Prayes to be delivered.and the right way.
2. Ver. 2 And he heard me. So he had in all his diſtreſſes before, and therefore he did believe he would do ſo now.From a falſe tongue.
2. And the Prayer he offered was this. O Lord I beſeech thee, deliver my ſoul.
1. From lying lips, for from theſe come detractions, calumnies defamations, &c. falſe teſtimonies, which are all againſt the rules of juſtice, and he had reaſon to pray againſt theſe, for he was accuſed for a ſeditious perſon, a diſturber of the peace, a traytor to Saul.
3. And from a deceitful tongue. Which under the colour of friendſhip coucheth deceit, ſuch a one will make you believe he is your friend, offer you his ſervice, that he may ſearch out your ſecrets, to do a miſchif. Flattering, diſſembling, fraudulent words you ſhall have from him. There be lying lips without a deceitful tongue. For a detractor does his miſchief openly, a flatterer ſecretly, ſo that when a deceitful tongue is joyn'd with lying lips, The ſecond part.the miſchief is intolerable.
3. Ver. 3 Which David well underſtanding, expoſtulates with a kind of indignation.
1. The miſcief of it.What ſhall be given unto thee? Or, What ſhall be done unto thee, O thou falſe tongue?
2. To which he anſwers, ſharp arrows of the mighty, with coales of Juniper.
They that read the words thus, conceive the Prophets meaning to be, that a falſe tongue is ſuch a miſchief, that there cannot be a greater, nothing can be added unto it. Lingua mali pars peſſima ſervi. Which the Prophet amplifies by two ſimilitudes, the firſt is of an arrow, ſharp, and ſhot by a ſtrong man. 2. The ſecond of coals of Juniper.
1. Arrows, which wound a far off, and on ſuch a ſudden, that it is hard to void them.
2. Sharp arrows prepared by the Artificer, and ſuch as pierce deep.
3. Sharp arrows of the mighty ſhot by a ſtrong hand, and ſo much the more dangerous.
4. With coals, they are fiery, they burn and deſtroy as fire, as lightning, eſpecially when they are inſtruments of the Devil, who hath his fiery darts Epheſ. 6.
5. With coals of Juniper, which of all coals are hotteſt, and keep fire longeſt, they ſay, that they glow within, or raked up in aſhes keep fire a whole year.
But theſe words may be otherwayes read, and then the ſenſe will be other.
What ſhall the decitful tongue give unto thee? or what ſhall it profit thee? Ver. 3 They that calumniate, and do wrong to other, or moved to it upon ſome gain. The vanity and revenge of it.But detractors gain nothing by it but hatred, for they make themſelves ſuſpected and contemned by wiſe men, nay, even odious to them to whom they tell the tale. foreign. What ſhall it profit thee? What? nothing. But this is not all, for Gods vengeance will overtake thee. Thy reward is,
It is the ſharp arrows of the mighty man, with coals of Juniper.
1. The mighty man is God, Ver. 4 and he will purſue thee with his ſharp arrows of wrath.
2. And ſhall conſume thee with eternal fire, foreign, more hot and laſting than coals of Juniper
3. And now David falls upon his complaint, and laments his caſe. The third part. To this the beſt men ſubject.A caſe to which honeſt men are ſubject, for the more pious any man is; the more ſubject he is to ill tongues. Ver. 5
1. Wo is me that I ſojourn in Meſhech, that I dwell in the tents of Kedar.
1. He laments his baniſhment, when he was forced to fly from Saul, Sometimes baniſhed to live with wicked people. Which was Davids caſe. This he laments.and ſojourn where he could get a place to abide, even among the Syrians, Ammonites, Philiſhims, and in the Wilderneſſe to lodge in Tents, as did thoſe of Kedar, the Arabians.
2. Theſe men were inhumane, barbarous, impious, ſuch as were the poſterity of Meſhech, and Iſhmael. It was then all one to him to live among thoſe he did, as to live among them. It was a Wo to him, to live among ſo firece a people, enemies to piety, and civility.And amplifies, ſhewing the unquiet nature of his enemies
2. And he amplifies his complaint by the continuance of the evil, and expounds in plainer words, what he ſaid in the former verſe. My ſoul hath long dwelt among them that are enemies to peace. Ver. 6 By peace they could not thrive, Davids diſpoſition to peace.and therefore they hated the very name of it; foreign.
3. My diſpoſition is quite contrary to theirs, 'tis not like then I live a contented life among them.
1. I am for peace. I am a man of peace. Or, Pax eram, even peace it ſelf.
2. But when I ſpeak unto them thereof, Ver. 7 they make themſelves ready to battel; or, they are for War. As Philip of Macedon ſaid of his Macedonians, Illis pacem eſſe bellum, & bellum pacem.
The Prayer out of the one hundred and twentieth Pſalm.
MAny are the afflictions and diſtreſſes, into which for my ſins, thou, Ver. 1 O Lord, haſt juſtly brought me, but I murmur not againſt thy providence, I have not deſpaired, nor yet truſted to the arm of fleſh for my deliverance, but with earneſt and ſervent prayer I have cryed unto thee, and thou haſt delivered me: Of which having had experience, and now being oppreſſed with a heavy miſery, Ver. 2 I again fly unto thee, O Lord, deliver my ſoul, that my enemies may not hurt me, who with ſlanderous calumnies, and a fraudulent tongue, ſeek to undo me, their words are ſmoother than oyle, but they have War in their hearts. Ver. 3 Theſe are very ſwords that wound near at hand, and theſe are as arrows that wound afar off, theſe are ſhot by the mighty, and ſharp they are, that wound my good name both déeply, and at unawares; as fire they conſume my good name, as coals of Iuniper hoily invade, waſte my reputation, and being ſet on fire by hell, they will not eaſily be quench'd, deliver then, O Lord, my ſoul from lying lips, and from a deceitful tongue.
Let the power of thy Word, and thoſe ſharp arrows, by which all the craft and ſubtility of Satan is wounded and pierced through, be ſent forth againſt their impiety, and the hot coals of thy anger burn up their malicious ſnares, that they may ſée, that no profit ſhall redound to them from a falſe tongue. It is a grief and corraſive to my ſoul, that I am forced to ſojourn among theſe cruel, barbarous, impious and inhumane creatures in the ſhape of men, it is, as if I ſojourned in Meſech, and dwelt in the Tents of Kedar, even the Scythians would be more mild to me, the Sarracens more merciful; Help me therefore with thy powerful hand, or elſe my pilgrimage upon earth without end will be protracted and ſadned by theſe evils and miſeries. For they are enemies to peace, and my ſoul hath too long dwelt among them. Thou knoweſt, O Lord, that I am a man of peace, nay peace it ſelf, I ſeek peace and enſue it, but when I ſpeak for peace, they reject all treaties thereof, and make them ready for battel. Since then they are for War, and I and the reſt of thy Servants, muſt hold a continual War againſt ſpiritual wickedneſs in high places; do not deny, O good Father, to thoſe who call upon thée, thy aid and aſſiſtance, and with patience let us fight a good fight, being aſſured, that from henceforth is laid up for us an immortal Crown of glory, which thou wilt give unto all thoſe that reſiſt till death, for the merits of our Lord and Saviour Ieſus Chriſt. Amen.
PSAL. CXXI.
THE Scope of this Pſalm is, The Sum of the Pſalme, The Prophet in trouble flyes for help.that other helps being overweak, we put our truſt in God, and in his providence, and gives divers reaſons for it.
1. In the firſt verſe, as moſt Interpreters conceive, we hear Ʋocem hominis, the voice of a man in danger, that as a watchman gets him to ſome high Mountain in time of War, and looks about to ſee who comes to aid him; 1Not to man.or to a Mountain to hide himſelf; or to a man, that being out of his way, gets him up to ſome Mountain, and views what place is near where he may repoſe: It ſhews, that when we are in diſtreſs, we too often fly to ſuch things that cannot help.
I will lift up mine eyes to the hills, Ver. 1 from whence comes my help.
2. 2But God.But in the next verſe the Prophet checks this vain confidence, for in it we find vocem fidei. The voice of a faithful ſoul, that rejecting all confidence in auxiliary and ſecondary means, repoſeth his truſt in God alone.
My help comes from the Lord. Ver. 2 Nor from other means, nor falſe gods.
3. The reaſons of his confidence. 1. Gods power.And next he ſets forth the reaſons why he would truſt in him.
1. The firſt is his Omnipotency declared in his work of Creation. He is the Lord that made heaven and earth. Able then he is to help his creature.
2. The ſecond from his grace and goodneſs. Ver. 3 He will not ſuffer thy foot to be moved; i. e. he will not ſuffer thee to fall and ſlide in the way, 2Goodneſs.but ſtrengthen thy feet, and make them ſtable. Thou ſhalt perſevere in thy courſe. Willing to help.
3. From his vigilancy over thee. He that keepeth thee, will not ſlumber, 3Care.ſo vigilant he is, that he will give his eyes no reſt. Ver. 4 Which the Prophet yet inſiſts on in the next verſe. Behold he that keeps Iſrael, To protect his Church.ſhall neither ſlumber nor ſleep, never omit his care over thee: over Iſrael his people. He is aſleep, ſaith Elijah of Baal, and muſt be awaked, God ſleeps not. Excubias agit.
4. From the end of this his care and vigilancy, it is to keep, to protect, Ver. 5 to keep off all dangers, and bad influences from Iſrael.
1. The Lord is thy Keeper. Iſrael in general, 1To it a keeper.and thy Keeper in particular. A fiery Wall about his Church, and it needs, becauſe his Church is continually expoſed to dangers.
2. The Lord is thy ſhade, umbraculum, 2A ſhadow.a quitoſo upon thy right-hand. He may allude to the cuſtom uſed in hot Countries, in which men uſe to carry, or have carried Quittaſols above their heads, to keep off the heat of the Sun. Or elſe to the Iſraelites when travelling in the Wilderneſs, they had a cloud by day to cover them. Paris in Homer fighting with Menelaus, was by Ʋenus covered with a cloud.
3. So that the Sun ſhall not burn thee by day, as it did, Ver. 6 when it fell upon Jonas head, nor the Moon by night, To preſerve from all evill.no noxious influence from the Stars. The ſenſe of theſe Metaphors is, nor the day of proſperity, nor night of adverſity, ſhall hurt thee, nor the heat of perſecution, nor the coldneſs of indevotion do thee wrong.
5. In a word, he ſhall keep thee not from this, or that, but the Lord ſhall preſerve thee from all evil. From all, but not from all that which may light upon the body, but from that which may deſtroy the ſoul. He ſhall preſerve thy ſoul, that ſhall not periſh.
6. The Prophet concludes, adding this ſweet conſolation.
1. The Lord ſhall preſerve thy going out and thy coming in. He is with his in the entrance, progreſs, end of their actions.Via est vita, and we are going out in it, or coming in in it perpetually, beginning or ending ſome action, going abroad, or returning and reſting at home, either we enter upon, or perfect our work to begin it, is to go in to do it, to perfect it, is to go out of it, but the Lord promiſeth to preſerve us in both.
Or elſe David ſpeaks as a ſouldier, who goes out to battle, when he is to fight, and goes in when he returns home, in this God promiſed to preſerve him; or elſe as a Magiſtrate, who goes in and out before the people. In all which God promiſeth to be his Conducter, and ſafe-guard
2. From this time forth, for evermore. And ever with themAnd this defence of God is here promiſed to be perpetual. In all places, in all times, in all actions. His help is preſent, and efficacious, verſe 4, 5. and conſtant, verſe 6, 7, 8.
The Prayer.
O Almighty God, becauſe while we live in this valley of tears, Ver. 1 we are within and without aſſaulted by enemies, and every day in trouble, we fly to the mountains, and caſt our eyes round to ſée who comes to our aide, and what, and whom to truſt to; But all in vain, for vain is the help of man. This is our infirmity, this is our ſin. And while we are compaſſed with this tentation, our faith preſents us thée alone, a God both able and willing to help, diffident then of all other helps, we fly to thée, we cry co thée, being fully perſwaded, that our help muſt come from that Lord, not from the arme of fleſh, Ver. 2 not from other gods, but from th Lord alone, who hath made heaven and earth. By that power then, O Lord, that thou haſt made heaven and earth, we beg from thy merciful hands, that thou wouldſt come and ſave thy poor Church that is afflicted and perſecuted by bloody and mercileſſe enemies.
Lord, Ver. 3 ſuffer not any of their inſultations ſo far to prevail againſt us, that the féet ſlip or fall in the way of Truth; let not our faith be ſhaken, nor our hope aſhamed. Thou art that good Shepherd, that kéeps Iſrael, ſéem not then any longer to theſe gréedy wolves, to ſlumber and ſléep, in deferring to take vengeance upon them, Ver. 4 leſt they inſult over us, and ſay, Where is now your God? Return, return, O Lord, to the ten thouſands which mourn in Iſrael, and vouchſafe to deal with us, not as we are a ſinful Nation, a people loaden with iniquity, but as thou art in thy ſelf, immenſe goodneſs, and clemency inexhauſted.
Make thy promiſe good to us, and be our Kéeper, be a ſhadow to us on our right hand, a refreſhment, when the hotteſt Sun of perſecution ſcorches our heads, and any dark tentation cools our devotion. O Lord, preſerve us from all evil, if it be thy pleaſure; and though ſome diſaſter may lite upon our body and goods, yet preſerve our ſoul, that being ſafe, and preſerved by thée, we cannot miſcarry.
Kéep us, Lord, in all our actions, in all tentatious, in all places, at all times be preſent with us, in out going out, and at our coming in, proſper whatſoever we take in hand, and make the end thereof be ſucceſsful; never leave us in this preſent life, but let thy grace guide us to that which is eternal, through Ieſus Chriſt our Lord. Amen.
The third Pſalm of Degrees, CXXII.
THE Ark was a Teſtimony of Gods preſence among his people, and a Type of the Church; this was by David brought up, and fix't at Jeruſalem, when the Jebuſites were by him driven out of the Fort of Zion. To the place where that was fixed, the people of Iſrael were bound to aſcend three times a year to worſhip, and that with gladneſs of heart, to which end they went up thither with a Pipe.
David then in the perſon of the people.
The ſum of this Pſalm.
1. Expreſſeth his joy, that he might join with the Church in Gods ſervice, ver. 1, 2.
2. Commends the Church, under the name of Jeruſalem, for her Unity, ver. 3. Religious Worſhip, ver. 4. Policy Civil, Eccleſiaſtical, ver. 5.
3. Exhorts all to pray for her Peace and Proſperity, ver. 6. And puts the Form of Prayer into their mouths, ver. 7.
4. Shewes his own readineſs, and profeſſeth to do it, or rather performs it, ver. 8, 9.
1. The firſt part. David congratulates, that the Ark, &c. was ſetled.The Propoſition of this Pſalm is a Congratulation, in which he doth expreſs his joy and thanks, that ſo happy a time was come, in which a certain place was aſſign'd, where he and the people might meet and worſhip God, in which the Ark of the Covenant, which was a Teſtimony of Gods preſence, might reſt; which was not done till his time. And he took it for an aſſurance, that the Jewiſh Religion, and the Kingdom or Scepter ſhould not depart from Judah, till Shilo came; and for this he doth congratulate with the people.
1. I was glad. Firſt he expreſſeth his own joy.
2. When they ſaid unto me. Ver. 1 He was to hear of the unanimity of the people, mutually exhorting one and other to this Service.
3, We will go into the houſe of the Lord, the place of his worſhip, where we ſhall hear his Word, call upon him, give him thanks; when I hear theſe words from them, I am raviſhed with joy.
4. And I will gladly join, and bear a part with them. Ver. 2 Our feet ſhall ſtand in thy gates, O Jeruſalem. Hitherto our feet have not had a certain place to ſtand and worſhip thee; the Ark being carried from place to place: But now it is fixed at Jeruſalem, and we know whither from henceforth to reſort, our feet are quiet, and reſt, stantes, or rather conſtantes, we will go up to the houſe of the Lord, and conſtantly there ſerve thee; it is a mercy to know where the Church is fix't, to which we ought to reſort.
2. And upon this he takes an occaſion to commend Jeruſalem three wayes.The ſecond part.
1. For the unity of it, eſpecially in Religion, He commends Jeruſalem.expreſſed under the Metaphor of a City, whoſe buildings were well compacted together; till the Jebuſites were thence expel'd, it was two Cities, but now it was but one; Ver. 3 guided by the ſame Lawes, ruled by the ſame Religion, 1For her Unity.in which there was a great and admirable conſent among the Citizens.
Jeruſalem is builded as a City, that is compacted together.
In ſuch a City the Buildings are uniform, orderly diſpoſed, handſomely erected and ſeated; ſo in Jeruſalem, all things in Gods worſhip are uniform, orderly, beautiful, and there is a wonderful harmony of minds, and conſent among the Citizens.
2. He commends Jeruſalem next, that it was the place conſtituted for Gods worſhip. Ver. 4
1. For thither the Tribes go up; three times a year, as was ordained, Exod. 2For Gods Service, to which all Iſrael reſort unanimouſly.23. to remember their Eduction from Aegypt, the Law given, his preſervation of them in the Wilderneſs, and conſervation ever ſince; for theſe were the ends of the three Feaſts, the Paſſeover, Pentecoſt, that of Tabernacles.
2. The Tribes of the Lord: An honourable Title beſtowed on Gods people; holy men out of every Tribe.
3. Ʋnto the Testimony of Iſrael; to the Ark of the Teſtimony: Or, as it was agreed by Covenant betwixt God and his people, concerning which he teſtified his Will, Exod. 23. & 34. Dent. 16.
4. The end of their aſcending was, To give thanks unto the Name of the Lord; that was their work, and it muſt be ours, Pſal. 84.4. Gods Will is, that nunquam ceſſet à laude, qui nunquam ab amore.
3. He commends Jeruſalem thirdly for the Civil Policy and Eccleſiaſtical; Ver. 5 it was the Metropolis.3For the Civil Policy, and Eccleſiaſtical.
1. For there do ſit the Thrones of judgment; the Tribunals and Courts of Juſtice are there.
2. The Thrones of the houſe of David. The Kings Court and Seat was there, which was eſtabliſhed in David; and therefore the Prophet uſeth the word ſitting, as if he had ſaid, now ſetled there; which before this time were not: Nor in the time of the Judges, when the Judicature was in divers places; nor yet in Sauls Reign. David ſeated his Throne at Jeruſalem, and with it the Courts of Juſtice, which laſted till the deſtruction of the City.
3. The commendation being ended, he turns his ſpeech to the Tribes that aſcend thither, The third part. He exhorts the Tribes.and exhorts them for their own good to pray for the happy eſtate of Jeruſalem.
1. Ver. 6 Pray for the peace of Jeruſalem. It is our Duty to pray for the Church and Kingdom, 1To pray for her peace.ſince it is the Seat of Gods Sanctuary, and the Kings.
2. They ſhall proſper that love thee. If not then for their ſakes, yet for our own, let us pray for the peace of the King and Church; for in the deſtruction and diſturbance of theſe, Juſtice and Religion periſh, King and Prieſt are ruined, and then our ruine muſt follow; as we know by miſerable experience; whereas if we love, and pray for theſe, proſperity is promiſed us.
3. Ver. 7 And that we be not to ſeek for our prayer, the Prophet puts one into our mouths: The prayer formed to our hands.Peace be within thy Walls, and proſperity within thy Palaces. Peace and proſperity, two things that are eſpecially good, and joined ma… happy Cities; for peace without proſperity, is but a ſecure poſſeſſion of miſery: And again, proſperity without peace, is but a dubious and uncertain ſelicity.
1. 1For peace.Peace be within thy Walls. In thy walls, in which conſiſts the ſtrength of any City, in the multitude of people, in which conſiſts the ſtrength of any Kingdom, in thy Armies, in which conſiſts the ſtrength of War.
2. 2For proſperity.And prosperity within thy Palaces. In the Kings houſe peace, for Factions deſtroyes it, and with it the Kingdom and Nation: Where the King proſpers not, the people can never proſper.
4. And what the Prophet exhorts others to do, he promiſeth to do himſelf.This prayer he commenceth.
1. I will now ſay, peace be within thy walls; a pious Prophet.
2. Of which he gives two reaſons.I will ſeek to do thee good. It ſhall be my ſtudy to do it; a pious King.
And he adds his Reaſon to both: I will ſay peace be within thy Walls. Ver. 8
1. 1That they in Jeruſalem, are his Brethren, Companions.For my Brethren and Companions ſake. The King calls his Subjects, becauſe of the ſame Church and Religion, his Brethren and Companions; and in his Vote, regards not ſo much himſelf, as them, peace, proſperity, abundance be within their walls; let Jeruſalem flouriſh for their ſakes. Ver. 9
2. 2That Religion was eſtabliſhed.But a ſecond Reaſon there was, which yet moved him more, the religious Service of God there eſtabliſhed: Becauſe of the houſe of the Lord, I will ſtek to do thee good. Jeruſalem I know is the City in which the Truth of Religion is eſtabliſhed and profeſſed, and in it is the houſe of God, where they that profeſs this Truth, muſt tender their worſhip, and therefore I will with all my endeavour ſeek out wayes and means to do good to Jeruſalem, knowing, that in the flouriſhing of that City, Religion will flouriſh: Nothing then ſhall be wanting in me for this Reaſon to advance Jeruſalem: I wiſh more Kings were of Davids mind, therefore they wear Crowns.
The Prayer out of the One hundred and twenty ſecond Pſalm.
O Lord, it was the very joy of our hearts, and the delight of our ſouls, when Neighbour call'd to his Neighbour, Ver. 1 Friend call'd to his Friend, and the Maſter to his Family, Come, let us go into the houſe of the Lord; but now thou haſt turned our joy into mourning; debarred we are to offer up our wonted and ſolemn ſupplications to our God in thy houſe of prayer; our ſolemn Feaſts are caſt aſide, in which we met to praiſe thy Name for thoſe infinite benefits of our Redemption, and receive the comfortable ſeals of our Salvation.
O Lord, at laſt turn away thy wrath from us, and bring us out of this captivity, ſpeak peace to thy people, that ſigh after thy Ordinances, and long to appear in thy Aſſemblies before thée, Ver. 2 and let our féet ſtand with chearfulneſs in thy gates, from which the malice and will-worſhip of our enemies have ſo long driven us.
Thou, O Lord, haſt adorned and beautified thy Church with moſt excellent gifts, the unity thereof was far beyond that of any City, Ver. 3 where the Buildings are uniform, and compacted together; the Doctrine in it was pious, the Diſcipline orderly, the Rites ſew and decent, Ver. 4 and among the Citizens there was a wonderful conſent and harmony of minds; thither the Tribes took delight to aſcend, even the Tribes of the Lord, Ver. 5 that they might appear before thy preſence, and give thanks to the Name of their God: And while thou wert thus ſerv'd in the beauty of holineſs, in Jeruſalem were ſet the Thrones of judgment, and from the Thrones of David juſtice did run down as a River: But all is quite contrary, our unity is diſſolved, our ſolemn méetings are diſturbed; for juſtice, we reap nothing but wormwood and hemlock. Lord, reſtore to us our former unity, and knit all the members of this Church together in perpetual concord: Let the Tribes of thy people go up again to thy houſe to praiſe thy Name, and all Schiſms and Hereſies, and Blaſphemies being diſpelled, let thy Word alone be heard, and obeyed amongſt us. Reſtore our Judges as at firſt, and our Counſellours as at the beginning; ſet up the Thrones of judgment, the Thrones of the houſe of David, to whom alone Kingly and Judiciary Power doth of Right belong.
In the profeſſion of true Religion, we know our peace conſiſts; in the proſperity of Jeruſalem, we know our proſperity is involved; Jeruſalem we love, Jeruſalem we long for, let as many then as love Jeruſalem, join with us in prayer, and ſay, Peace be within thy Walls, and plenteouſneſs within thy Palaces; for peace without plenty, is but a ſecure poſſeſſion of miſery; and plenty without peace, an unſecure felicity.
In Jeruſalem I have many Brethren and Friends, profeſſors of the ſame Faith and Religion with me, for their ſakes I will now ſay, Peace be within thee, in Jeruſalem is the houſe of the Lord our God, the houſe of prayer ſet apart to his Service; and for this cauſe alſo, I will ſéek as much as lies in me, to do thee good. Lord, accept of my poor endeavours, for the re-edification of theſe broken walls, and let me never farther proſper, then I ſéek and labour for the peace and proſperity of thy Church, and to unite all the infirm and collapſed members of this body to our Head thy Son, Ieſus Chriſt our Lord. Amen.
PSAL. CXXIII.
THIS Pſalm is a prayer of a Church in diſtreſs, and a low condition, made unto God to have mercy upon her, and to deliver her; in which ſhe expreſſeth theſe three things.
1. Her confidence and hope in God, for to him ſhe flies, ver. 1. illuſtrated by two ſimilitudes, ver. 2.
2. Her prayer for mercy, ver. 3.
3. A ſhort Recapitulation of her diſtreſs, ver. 4.
1. The firſt part. The Church flies to GodThe Church ſhewes her truſt in God, and in it, directs us to whom to flie in diſtreſs.
1. Ʋnto thee lift I up mine eyes: To thee, no other, and from thee I look for help, Ver. 1 ſuccour, defence.
2. And depends on him, as ſervants to their Maſters.O thou that dwelleſt in the Heavens; by which words ſhe acknowledgeth his inſpection and power: Out of Heaven the Lord beholds the Earth, and by his wiſdom, goodneſs, power, governs all things; Thou canſt take me out of the hand of the wicked and mighty, therefore to thee I lift mine eyes.
And this the Prophet illuſtrates by a double ſimilitude, of ſervants and handmaids; I look upon thy hand now heavy upon me, and beating me by wicked men. Behold,
1. As the eyes of ſervants look unto the hands of their Maſters; i.e. Menſervants. Ver. 2
2. And as the eye of a Maiden to the hand of her Miſtreſs: Both of both kinds may be beaten. Now as they are whip't, they caſt back their eyes, and look to the hand that ſtrikes them; begging even with their very heart, ſome favour, and an abatement of ſtripes.
3. When beaten by them.So our eyes wait upon the Lord our God. Gods children alwayes are expectants.
4. Until he have mercy upon us. Abate his ſtripes, and take off his hand.
2. The ſecond part.For which the Church prayes in the next verſe, and in ardency of ſpirit ingeminates it.
Have mercy upon us, And deſires God to take off his hand.O Lord, have mercy upon us; before ſhe lifts the eyes, but now cryes.
3. Ver. 3 Of which clamour in few words ſhe yields a Reaſon, the great contempt ſhe was fallen to.The third part.
1. Ver. 4 For we are exceedingly fill'd with contempt: And again, Our ſoul is fill'd. To ſuffer contempt is much, Becauſe ſhe was in contempt: And fill'd with it.to be fill'd with it more, it argues that ſhe was long under it; but to be exceedingly fill'd, intolerable, eſpecially when it comes to ſcorn; as here,
2. Our ſoul is exceedingly fill'd with the ſcorning: Subſannatione, geering deriſion, which to a generous ſpirit is very heavy, it wounds his very ſoul; of which Beaſts and Fools have little or no ſenſe; deſpiſed they may be, but of reproach they are not capable.
And this the Prophet amplifies by the circumſtances of the perſons that …ntemned and ſcorned.
1. And that by Epicures.They were ſuch as were at eaſe in Zion, law no Changes, had all things … ceeding ex voto, as they would have it; and no greater contemners and ſcorners of men in miſery than ſuch.
2. And proud men.And with the contempt of the proud: foreign Satiety breeds pride, and pride makes men injurious, apt to heap up contumelies, diſgraces, ſcoffs, ſcorns, and geers, upon that man which is brought to a low …. Again, proud men are for the …part empty, …-p… ted men; and contempt and ſcorn from ſuch wounds, very deep; eſpecially if they riſe, as they often do, from the Dunghil.
The Prayer out of the One hundred and twenty third Pſalm.
O Lord, it hath pleaſed thée to ſuffer thy people to be brought to great diſtreſs, and their condition is ſo deplorable, that there is no comfort or help to be expected, Ver. 1 but from above; therefore unto thée we lift up our eyes, expecting ſalvation from thée alone. Thou ſitteſt in the higheſt Heavens, and …eſt all things; Thou ſitteſt in the higheſt Heavens, and over-ruleſt all things, to whom then ſhould we flée for ſuccour, but to thée? ſince thou haſt ereated and redéemed us, by right we are thy ſervants, and never did ſervants more look to the hands of their Maſters in expectation of favour from them, than our eyes are intent upon thée our Lord and our God, till thou remit off thy ſtripes, and have mercy upon us.
Withdraw, good Lord, thy ſevere hand from us, and chaſtiſe us not to deſtruction; ſay unto thy deſtroying Angel, It is enough, it is enough; ſpare thy people, whom thou haſt redéemed with thy precious blood, Ver. 3 and be not angry with us for ever. Have mercy upon us, O Lord, have mercy upon us; Ver. 4 for except thou be merciful unto us, we muſt periſh, ſince we can expect no mercy from men. It is not unknown unto thée, with what contempt and ſcorn we are loaded, we are excéedingly fill'd with contempt, our ſoul is pierced with the ſcoffs of proud inſolent men, and ſuch, who for the abundance of ſpoil now live at eaſe. Good Lord, let not the pride and contempt of theſe rebellious and treacherous wretches procéed any farther, who by their ſucceſſes are ſo puſt'd up, that they think they cannot be repreſſed by humane power. O Lord, look not upon our unworthineſs, but conſider the diſhonour and contumely that in us is caſt upon thy Name; for while they inſult over us, the injury redounds to thée; while with arms and cruelty they Lord it over us, they barbarouſly do ſuppreſs thy Worſhip, thy Religion, thy Truth, thy Word.
We thy ſervants by them thus oppreſſed, contemned, derided and ſcorned, have none to flie to, but to thée alone. O merciful Lord, do thou ſet an end to theſe contumelies and injuries; we ſéek not our ſolves in this, but thee; the deſire of our ſoul is, That thou wouldſt vindicate the honour of thy Name, and glory of thy Goſpel, which theſe Miſcreants have in contempt. O God, bring it ſo to paſs, that at laſt theſe enemies of thy Truth may ſeel and conſeſs the Truth of thy Word, and will they, nill they, acknowledge thée to be the only God, and him whom thou haſt ſent, Ieſus Chriſt our Lord. Amen.
PSAL. CXXIV.
THE people of God newly eſcaped from ſome great danger, The Sum.both acknowledge it, and that God only was the Authour of their ſafety and victory, for which they thank him.
1. The Prophet begins abruptly, The Prophet gives the glory to God alone for their deliverance.as is uſual to do in pathetical expreſſions, with much joy he expreſſeth Gods protection over his people, and how by his hand meerly they were delivered by ſome unexpected way, and he deſires the people to acknowledge it with him.
1. If it had not been the Lord, who was on our ſide: And again, foreign, Ver. 1 If it had not been the Lord, who was on our ſide, that had ſtood and fought for us; ſo that it was not our Swords, but his hand that delivered us. Nam qui ſupponit▪ ponit.
2. Now may Iſrael ſay: Now after the victory, after the deliverance; and his intent is, That they thankfully acknowledge it with him.
3. On our ſide, when men roſe up againſt us. Men, carnal, corrupt men, that look after nothing, but to ſatisfie their own Ambition, Luſt, Avarice: Thoſe aroſe ſeditiouſly, tumultuouſly, rebelliouſly; of ſuch the Proverb is true, Home homini lupus.
2. Which the Prophet verifies in the next verſe, expreſſing the danger that the Church was in from theſe men, or Beaſts rather, by theſe two ſimilitudes; of Beaſts of prey, of waters.
1. Ver. 3 Then they had ſwallowed us up quick; that had been the conſequent of their riſing, The danger the Church was in, before delivered.like Wolves and Bears they had ruſh'd upon us, and devoured us as poor ſheep, eaten us even alive: Though Bellarmine refers this Clauſe to waters alſo, becauſe Beaſts tear before they devour, and ſo eat not their prey alive: But the Metaphor may be proper enough the other way; for he ſhewes what they would do, if they could, and that in their fury, they ſpare not a living ſoul.By cruel enemies.
2. The cauſe, their wrath.Which fury of theirs, the Prophet conceals not, but illuſtrates it by a Metaphor, This they had done to us, when their wrath was kindled againſt us. Ver. 4
3. His other ſimilitude is from waters: Then the proud waters had gone over our ſoul. And in the verſe before, Then the waters had overwhelmed us, the ſtream had gone over our ſoul. He compares the Enemies Army to a ſwelling Torrent, that carries all before it.
3. Ver. 6 Next acknowledgeth the deliverance, and gives thanks to the Authour to be God alone.He gives thanks for it.
Bleſſed be the Lord, who hath not given us over as a prey into their teeth.
The deliverance was beyond expectation, which he illuſtrates by another ſimilitude; of a Bird taken in, but eſcaping out of a ſnare unexpectedly.
1. Ver. 7 Our ſoul is eſcaped, as a Bird out of the ſnare of the Fowler; taken to be killed.
2. The ſnare is broken, and we are delivered; the Fowler is deceived of his prey.
4. Ver. 8 He concludes the Pſalm with a gratulatory Epiphonema.
1. And relies on God.Our help is in the Name of the Lord. The Church relies in all dangers upon God, whether they be aſſaulted openly, as by Bears and Wolves; or ſecretly, as the Fowler layes wait for the Bird, yet her help is in Gods protection and tutelage.
2. Who made Heaven and Earth; i. e. The Creatour, who hath all things in his hand and power, and therefore is able to deliver us.
The Prayer.
EXcept thou, Ver. 1 O Omnipotent and Merciful God, ſhalt by thy power and favour aſſiſt and help us, our enemies Swords drawn out againſt us, muſt néeds diſpatch and conſume us; for their wrath is ſo kindled againſt us, that as Wolves and Bears devour the poor flock, ſo have they ruſh'd into amongſt us, and deſired to ſwallow us quick, when they ſeditiouſly and rebelliouſly roſe up againſt us; yea, the déep waters of the proud hath overwhelmed, and gone over our ſoul: Sought they have, to ſwéep us away as a mighty Torreut, and over-run us at once, as an unexpected inundation doth the lower vallies: And what they could not do by violence, that they have attempted by cloſe and ſecret practices; for they have ſet ſnares for our ſouls, as the crafty Fowler doth for the innocent Bird.
O Lord, avert thy anger from us, and take not vengeance upon us according to our deſerts; be not wanting to thy own Ordinances, to thy Name, thy Truth, which with us is like to ſuffer: Bring to paſs, that we may at laſt ſay, Bleſſed be the Lord, who hath not given us over for a prey unto their teeth; let their nets be broken, Ver. 6 their plots viſſolved, weaken their ſtrength, and bring to naught their counſels, and make a way for our ſouls to eſcape, as a Bird out of the ſnare of the Fowler; from thée alone, which haſt made Heaven and Earth, we look for help; therefore we humbly beſéech thée, that for thy infinite goodneſs and mercy, Ver. 8 thou wouldſt be propitious to our prayers, and deliver us from theſe fierce, bloody, and ſubtile enemies, for the merits of Ieſus Chriſt our Lord. Amen.
PSALM CXXV. foreign.
IT is the purpoſe of the Prophet to comfort the Church of God.
1. The Sume.By an aſſurance of her perpetuity both from Gods preſence and protection, ver. 1, 2.
2. That though God ſuffer them to be chaſtiſed by the wicked, yet he will not leave them under the rod, ver. 3.
3. He prayes for the good. 4. Sets down the portion of the wicked, ver. 4, 5.
1. The firſt part.In the beginning of the Pſalm the Prophet ſets down a general promiſe of the perpetuity of the Church, becauſe of Gods continual preſence with her. Ver. 1 And ſhews to whom it belongs.
1. They that truſt in the Lord. That truſt in him, The Church ſhall continue.not with a vain confidence and preſumption, but that rely upon him by faith not fained, out of a pure heart, and a good conſcience, and aftervent love.
2. Theſe ſhall be as mount Zion which cannot be moved, ſecure and immovable, as is Zion, not only immovable becauſe a mountain, but becauſe a holy mountain conſecrated, and dear to God.
3. Which the Prophet farther explains, and aſſigns a perpetual duration to it, but abides for ever, which is a comfort to the Church, Becauſe God protects it.of which Zion was the Type. No tempeſt, no ſtorm, no perſecution, no enemy ſhall deſtroy it.
Of which the Prophet gives a reaſon in the next verſe, by a Similitude, for Zion which was in Jeruſalem, hath the mountains round about it for a wall of defence, 'tis not eaſie for an enemy to approach Jeruſalem, nor to take. It was a Virgin-City never taken but twice, and then when God took away his protection from it, and delivered it to the hand and will of the Babylonians, and Romans. Which protection he will never take from his Church, and therefore the Church is unexpugnable.
1. As the mountains are round about Jeruſalem.
2. So the Lord is round about his people. A wall of fire round about, Ver. 2 Zach. 2.
3. From henceforth even for ever. They that truſt in the Lord ſhall be alwayes ſafe, and ſecure, for though they be temporally afflicted, yet all ſhall work for their good; He may take from them their wealth, health, &c. yet he gives ſomething better, patience, comfort, with hope of eternal glory.
2. Which the Prophet confirms, preventing an objection. The ſecond part.What ſhall thoſe that truſt in the Lord be ſafe and ſecure? How comes it to paſſe then that they are oppreſſed? to which the Prophet by way of prevention anſwers. The power of the wicked ſhal never deſtroy it.He grants it may be ſo; but the oppreſſion is not to continue. The power of the wicked ſhall be over the juſt for their probation, for their trial, and correction, but it ſhall not reſt upon them, it ſhall be tranſient, not permanent, temporal, not eternal.
1. For the rod, i. e. Scepter and power of the wicked ſhall not reſt, i. e. Ver. 3 Stay, continue, ſtand, ſettle upon the lo…t, inheritance, part, Not prevail long.portion of the righteous.
2. The reaſon is, Leſt the righteous put forth his hand to wickedneſſe, That good fall not away.i. e. Leſt the righteous do faint, and being diſcouraged, loſe their perſeverance in piety, juſtice, when they ſee the proſperity of wicked men to be overlong, and joyn with them in their villany.
3. And becauſe he ſaid there was ſome danger to pious men, Ver. 4 leſt they ſhould be ſcandalized by the oppreſſion of the wicked, He prayes for them.and be ſeduced to fall by their proſperity, therefore he prayes earneſtly for them.
1. Do good O Lord, ſend them patience, ſend them comfort and a ſpeedy deliverance.
2. I mean thoſe who are upright in their hearts, conform their hearts to thy will, do acquieſee in thee, wait upon thee, and expect thy promiſes.
4. Ver. 5 Now to theſe men that are upright in heart he oppoſeth the wicked, the revolters, and ſhews the end of Apoſtatees.and Apoſtates, and declares what will be the end of them.
1. As for ſuch as turn aſide to their crooked wayes. That decline from their uprighrneſſe of heart, to ſome crooked way: and in perſecution, and tribulation let go their patience, and revolt from the Truth, and confidence; either denying the faith, complain of God, and murmur at his providence.
2. The Lord ſhall lead them forth with the workers of iniquity. A terrible Commination, their portion ſhall be with their perſecutors, the worſt of men, Hypocrites, Factors for miſchief.
3. Whereas the good ſhall have peace.But peace ſhall be upon Iſrael. The wicked being ſeparated from the ſociety of good men, there ſhall remain an eternal peace to the people of God.
The Prayer out of the one hundred five and twentieth Pſalm.
O Moſt gracious God, becauſe all humane helps, are vain, uncertain, weak and deceitful, therefore we are commanded, and according to thy command 'tis the joy of our hearts, that we can repoſe our ſols conſidence in thée. Ver. 1 For we are aſſured that thoſe that can rely on thée, with a pure heart, a good conſcience, ſervent love, and ſaith unſeined, ſhall be as mount Zion, that Mountain which thou haſt choſen before all the earth to ſet thy name there, which nor ſtorm, nor tempeſt, nor enemy, nor perſecution ſhall remove.
Be, Ver. 2 O good Lord, a wall of fire about thy Church, and as the mountains were placed round about Jeruſalem for her defence, ſo Lord ſtand round about thy people in this néedful time of trouble, let not the gates of hell prevaile againſt them, nor the wicked approach to hurt them, but be a ſtrong tower of defence unto them from henceforth even for ever.
Ver. 3 For our ſins and hainous tranſgreſſions thou haſt juſtly ſuffered the wicked to lay their ſevere rod upon the backs of the righteous people, but ſuffer not this their power and ſcepter to reſt, ſtay and continue overlong upon them: Leſt that they who are infirme and weak in the ſaith ſaint and be diſcouraged, and by the tentation of their and thy enemies proſperity deſerting the way of piety and juſtice, joyn with them in their villany, and put forth their hands unto iniquity. O Lord ſend to all thy good ſervants conſtancie, ſend them patience, Ver. 4 ſend them comfort, ſend them deliverance. Do good, O Lord, to them that are true of heart.
But as for thoſe, Ver. 5 who turn aſide to their crooked wayes, not only imagine wickedneſſe in their hearts, but by their utmoſt endeavour bring it to effect, whoſe labour it is, that thy Word be diſhonoured, ſincere Religion extinguiſhed, and the ſincere invocation of thy Name obliterated, lead them forth with the workers of iniquity, and make them ſéele and know the hotteſtot thy wrath, and indignation. But reſtore unto thy people Iſrael, who ſerve thée with an honeſt heart, their former peace and tranquility, and make them partakers of thy mercy, which thou haſt promiſed to thy Church for thy Sons ſake Ieſus Chriſt our Lord. Amen.
The plainer ſumme of the CXXIV. Pſalm, in which is deſcribed,
1. The ſubtilty of the adverſaries of the Church in laying ſnares to entrap it, as fowlers do to catch birds, verſ. 7.
2. Their Cruelty, in ſeeking to tear it in pieces, yea to ſwallow it up quick, as ſome cruel beaſts of prey: or as mighty inundations, that overflow all in their way, verſ. 3, 4, 5, 6.
3. The cauſe of their Subtilty and Cruelty. Wrath, Diſpleaſure, verſ. 3.
4. The delivery of the Church from both, by the power and goodneſs of God, verſ. 1, 2, 6, 7.
5. The Duty perform'd for this deliverance, Praiſe to God, verſ. 6.
PSAL. CXXVI.
THIS Pſalm ſeems to be penn'd about the end of the Captivity, when Cyrus gave liberty to the Jews to return into their own Land, and to build again the Temple, and Jeruſalem. For it is the purpoſe of the Prophet in gratitude to celebrate ſo great a mercy.
The Contents of it are,
1. An expreſſion of joy for the ſtrange liberty granted them to return, which was wonderful both to Jews and Gentiles, verſ. 1, 2, 3.
2. A prayer for the return of the remaining part, verſ. 4.
3. An excellent Corallary or Moral collected by the Prophet from it, that there is a Viciſſitude of things, that our mourning ſhall be turn'd to joy, verſ. 5, 6.
1. The Prophet firſt celebrates their return from the Captivity, The firſt part. The Prophet exults for the Jews return from Captivity.and amplifies it three wayes. 1. From the cauſe. 2. From the wonder of it. 3. From the joy at it.
1. The cauſe was Jehovah. Ver. 1 When the Lord turn'd again the Captivity of Zion; though Cyrus gave a Commiſſion for it, 1The Author, Jehovah.yet it was the Lord that did it.
2. So ſtrange and wonderful, and beyond expectation it was, 2It was beyond imagination.that the Jews were like them that dream. When they heard of it, for joy they could ſcarſe believe it, ſo that they thought, that they nor heard, nor ſaw it, but did only dream of ſuch a thing. That hapned to them, which did to Jacob, at the news of his ſon Joſephs exaltation in Egypto, he did ſcarſe believe it.
3. Their joy for this wonderful deliverance, is expreſſed verſ. 2. Ver. 2 For from their inward comfort there proceeded an external mirth, 3Their joy for it.which they expreſſed by the joy of their countenance, and with the voice.
1. Then was our month fill'd with laughter. We had a merry look.
2. And one tongue with ſinging. Songs they ſung to the praiſe of God.This God did for them, witneſs
Now that God did this for them, he proves by a twofold atteſtation.
1. Of the Heathen. Then ſaid they among the Heathen, 1The Heathen.The Lord hath done great things for them, i.e. the Jews. They ſaw that it was done at the ſet time prefix'd by Jeremy. That Cyrus named by Iſaiah, did it; that they were not only ſet free, but ſent home with rich gifts: that a Commiſſion was given to rebuild the Temple, and the veſſels of gold and ſilver reſtored; all ſo far beyond expectation, that they could not chooſe but ſay, This is Gods doing. The Lord hath done great things for them. Yea, and Cyrus himſelf acknowledgeth ſo much, Ezra 1, 2.
2. 2The Jews.Of the Jews. 'Tis true, ſaith the Jew, that you Heathen do acknowledge,
1. The Lord hath done great things for us. Far beyond our Merit, far beyond our Hope. Ver. 3 For he hath brought us out of a miſerable Captivity, and ſeated us again in our Countrey.
2. Whereof we are glad. Glad at heart, that we are freed from your yoke.
2. The ſecond part.But there were many of the Jews that ſtay'd behind. They returned not all at once. Many Jews ſtayed behind. For the return of theſe he prayes.Some of them went up with Ezra, ſome with Nehemiah, and ſome of them ſtay'd in thoſe Countries ſtill, having married ſtrange Wives, and gotten poſſeſſions in it, and for the return of theſe they pray to God, that there might be a plenary and total reverſion.
1. Ver. 4 Turn our Captivity, O Lord. Put it into their hearts, that they may ſpeedily and fully return, and dwell with us, leaving the Heathen.
2. As the ſtreams in the South: Or as Junius reads it, Tanquam validiſſimas aquas reducens in regionem ſiccam.
They that read it, Tanquam torrentes foreign in Austro, give this ſenſe of it, That God by his Spirit, which is in Scripture compared to a South-wind, Cant. 4.16. would ſo move the hearts of the Jews that ſtill lingred, and loytered, and remained among the Heathen, that they would unanimouſly and in great companies return from thence. Come down as a torrent of water, ſome mighty flood or ſtream from the hills, when the South-wind melts the Winter Snows, which runs with ſuch violence, that it carries all along with it: and the like happens alſo, cum madidis Notus evolat alis. And ſuch a reduction the Church prayes for here, univerſal, total, that by a mighty power God would work in them, ſo to melt their hearts, that it ſhould generally ſweep them along before it, and not leave a man behind, foreign when the wind ſits in the South.
But they that read it: Tanquam valid as reducens aquas in regionem ſiccam, by occaſion of the Hebrew word Negheb, that ſignifies alſo Australem plagam: conceive that the Prophet may allude to ſome deſert and dry places; ſuch as are thoſe deſerts of Arabia a Southern Countrey. And they give this ſenſe of it. Turn our Captivity, O Lord, and let it be like thoſe great rains that fall in thoſe deſert and dry places, which refreſh the earth, and bring joy to the inhabitants. Make it to us a joyful day, as it is with thoſe Southern people, when the Rivers flow in dry places. Both ſenſes are apt, but I prefer the firſt, becauſe it reſpects more properly the power of God in moving their hearts to an univerſal reduction, and the manner of it, their confluence, and coming together.
3. The third part. The benefit great they ſhould receive by it.Yea, but perhaps this their return might be grievous and troubleſome to many of them, ſuch as married ſtrange Wives, which they were to leave… ſuch as had gotten poſſeſſions in Babylon; ſuch as learned the manners and Religion of the Heathen, &c. Theſe liked not to alter their dwellings. Well, be it ſo, the Prophet puts them in mind of an ample recompence, Ver. 5 and illuſtrates it by a Metaphorical Proverb. They that ſow in tears, ſhall reap in joy. They may mourn for their departure from thence, but when they ſhould caſt up the income, benefit and increaſe that ſhould come by it, that would befall them, which happens to the pooreſt Husbandman, that ſows his ſeed, perhaps in a der year, or which he hath bought, or in an ill ſeaſon, with which he ſhould ſuſtain his family, and therefore could ill ſpare it. This he commits to the ground, and covers it with clods, not being ſure whether ever he ſhall ſee it again, or reap any benefit by it, which puts him into a dump of ſorrow. He ſows in tears. But when once the harveſt comes, and he finds the increaſe, and that the earth returns him his ſeed with uſury, then he reaps with joy. For your comfort, the like upon your return ſhall happen to you. 'Twill be you… joy, that you are return'd to your own Land, where you ſhall enjoy your former poſſeſſions, and over and above the Religion of your forefathers, and abundant recompence for all loſſes you can ſuſtain.
And this the Prophet amplifies or declares more fully in the next verſe.
1. He that goes forth and weeps, viz. the poor husbandman, for the reaſons expreſſed, bearing precious ſeed. Semen acquiſitionis: or Semen acquiſitum. Seed bought with a price, which augments his grief, being ſo poor, that he had none of his own. Or elſe it may be read, the Seedbasket, but to the ſame-ſenſe.
2. He ſhall doubtleſs come again with joy, with joy at time of harveſt, and bring his ſheaves with him. For every grain he ſowed, full ears of corn.
The general collection from this is, That no man ſhall be a loſer in obeying the voice of God; if he part with any thing for him, he ſhall be ſure of an ample recompence. There will be a turn, extrema luctus gaudium occupat. For the Croſs, they ſhall have a Crown.
Some refer theſe two laſt verſes to the time of the Iſraelites carrying into Captivity, and their return thence. Thus. Then when they were carried away Captive, they ſowed in tears, they went forth weeping. But at their return they reaped in joy, they brought their ſheaves with them, in that they were inrich'd by many gifts and favours. But I conceive the former ſenſe more coherent with the Text, and cloſer to the Prophets purpoſe, being a ſtrong argument to the Jews, that were over-backward to return.
The Prayer collected out of the one hundred and twenty ſixth Pſalm.
O Lord our God, for our diſobedience to thy holy Laws, Ver. 1 and our ingratitude for that great light of thy Goſpel, which thou in mercy hadſt cauſed to ſhine amongſt us, thou, Lord, haſt brought us under a heavy Captivity. Tyrants have had their wills upon us, and have loaded our necks with a grievous yoke. It is thy mercy alone that can relieve us, Ver. 4 thy hand alone that is able to redéem us. To thée therefore we fly; Turn our Captivity, O Lord, and bring back our baniſhed, let it be ſo univerſal and unexpected, that it may put all into admiration that behold it, yea, Ver. 2 that even thoſe that now hold us in bondage, may ſay, Ver. 3 The Lord hath done great things for his people. Yea, and we alſo in thankfulneſs, and in a juſt acknowledgment of thy favour, will eccho back unto them, The Lord hath done great things for us, whereof we will be glad: So great, that we even in the enjoyment of it could ſcarſe believe it, or think it poſſible to be done, we were even like unto thoſe that dream. But ſince we have experience of it, our mouth ſhall be filled with laughter, and our tongue with joy.
O Lord, long it is that we have ſowed in tears, Ver. 5 O let us reap in j…y; for many years we have gone on our way weeping, Ver. 6 and eaten the bread of carefulneſs, O let us come again with joy, and gather the full fruits of our Piety and Religion, for the Merits of Ieſus Chriſt our Lord.
PSAL. CXXVII.
THE Jewes were at this time very buſie in building their Temple, their Houſes, and the Walls of their City, and that in all, they ſhould be ſure to take God along with them; the Prophet teacheth them, That without his aſſiſtance, all their labour would be in vain; for that nothing can be gotten and conſerved without his bleſſing: That inheritances are from him, and children, the props of Houſes, are his bleſſing alſo.
This the Prophet ſhewes by theſe words repeated, Niſi, niſi, fruſtra, frustra; and proves it by an Induction.
1. Nothing can proſper without Gods help.In Civil Affairs, whether in Houſe or City.
1. Except the Lord build the houſe, they labour in vain that build it. God muſt be the chief Builder in the Family, his bleſſing and help by prayer call'd for, 1In the family.to the ſuſtentation and nouriſhment of Wife, Children, Ver. 1 Servants, Corn, Cattle, &c. elſe all labour and induſtry is in vain.
2. 2Or City.Except the Lord keep the City, the Watchman wakes but in vain: And 'tis ſo in Kingdoms and Commonwealths alſo. The Jewes had now a Trowel in one hand, and a Sword in the other, watchful they were againſt their enemies: But the Prophet tells them, that the Lord muſt be their Protector and Keeper, otherwiſe the Watch would be to ſittle purpoſe: Magiſtrates, Judges, Officers, their great Councel of little value.
And this he declares and illuſtrates, Without his bleſſing all labour, care is in vain.by an elegant Hypotypoſis of an induſtrious man, that does all that may be to be rich, great and ſafe; but not calling for Gods bleſſing upon his labours, 'tis all in vain: Such a man omits nothing that may be thought on, or is to be done, that he may thrive.
1. He riſeth early: No man up before him, he prevents the Sun. Ver. 2
2. He ſits up late: No man goes later to Bed, or takes leſs reſt.
3. He eats the bread of ſorrowes. He defrauds himſelf of neceſſary food, fares very hard; his mind is ſo taken up with labour, care and fear, that a pleaſant morſel comes not into his mouth: But all this without God is in vain: It is in vain for you to riſe up early, &c.
Whereas with God it is far otherwiſe; With it all goes well.for to what before he ſaid briefly and obſcurely, he ſubjoins this foreign. For ſo he gives his Beloved ſleep: So in his bleſſing, in his help, he gives to all thoſe he loves, who call upon him for aſſiſtance after the honeſt labours, he gives a quiet and contented mind, and ſound ſleep at night; nor cares, nor fears diſtract them.
2. Children are a bleſſing from him.After the Prophet had ſet down, that nor in the Houſe, nor in the State, nor in a mans private goods no man can proſper, except God be with him; he proceeds to ſhew, Ver. 3 that children, the ſtay, props and continuance of a mans houſe, are from him alſo; about which, he ſets down their Generation, Education, and the Benefit that comes by them.
1. For their Generation, Their Generation.that from the Lord: Lo, children are an heritage of the Lord, and the fruit of the womb is his reward. He hath the key of the womb, opens and ſhuts. Rachel ſaid to Jacob, Give me children, or elſe I dye. What, ſaith he, am I in Gods ſtead? Gen. 30.1, 2. Children are inheritances that come of God, and they are rura relicta, non labore parta.
2. For their Education, being well brought up, and in the fear of God, and vertue, they become to be of generous ſpirits, Ver. 4 Education.which is a bleſſing of God alſo; for we ſee many that are brought up with great care and coſt, often degenerate: But with Gods bleſſing they become brave men. As Arrowes are in the hand of a mighty man, ſo are the children of thy youth, enabled to great Actions, to defend themſelves and others.
3. And the Benefit will redound to the father in his old age. Ver. 5
1. Happy is the man that hath his Quiver full of them, full of ſuch arrows, 3From them the parents receive comfort in their old age.full of ſuch children.
2. He ſhall not be aſhamed, but they ſhall speak with the enemies in the Gate; able enough he ſhall be to defend himſelf, and keep off all injuries, being fortified by his children; and if it happen, that he hath a Cauſe depending in the gate, and to be tryed before the Judges, he ſhall have the Patronage of his children, and not ſuffer in his plea for want of Advocates; his ſons will ſtand up in a juſt cauſe for him.
The Prayer out of the One hundred and twenty ſeventh Pſalm.
O Lord, I know that the way of man is not in himſelf; It is not in man that walks, to direct his ſteps; Thou art our ſirength, and all our ſufficiency is in thée; vouchſafe therefore ſo to preſerve, Ver. 1 and direct us through the whole courſe of our lives, that whatſoever we do may proſper: Proſper thou the work of our hands, O proſper thou our handy-work, build thou our Houſes and Families for us; let our wives, our children, our ſervants, our corn and Cattle be watered with the dew of heaven. Watch thou upon the Walls of our Cities, and aſſiſt and bleſs the Watch-men, our Princes, Prelates, Ver. 2 Counſellors, Magiſtrates, and Souldiers, with thy favour; for we know without thy help, except thou build with us, and watch over us, our building and waking is but vain. It is vain for us to riſe early, to ſit up late, and to eat the bread of ſorrowes, anxiety and carefulneſs; all our early labour, and late endeavours, accompanſed with thriſt, and trouble of mind, to come forward in our vocations, are to no purpoſe, if thou ſhalt blow upon it.
Prevent us then, O Lord, with thy gracious favour, and further us with thy continual help, that in all our works, begun, continued, and ended in thée, Ver. 2 we may ever glori…e thy holy Name, attributing the ſucceſs to thy mercy only. Never ſuffer us to be diſtracted with anxiety for the things of this life, or be over-ſollicitous for to morrow; but having uſed thoſe means which thou haſt ordained, honeſt labour, and a competent thriſt, let us rely upon thy Providence, and compoſe our minds to reſt and ſléep in it; for this is the acquieſcence thou giveſt to thoſe thou loveſt.
We know, O Lord, that children are the props of our Families, Ver. 3 and that theſe are thy bleſſings alſo: For children are an heritage of the Lord, and the f…it of the womb are thy Reward. Thou, O God, haſt the Keyes of Heaven and Hell, of Rain and Providence, of the Grave, and of the womb; let not then thy ſervants féel the curſe of dry breaſts, and a barren womb; but make us joyful parents of children, that may increaſe the number of thy redéemed.
Give us thy grace and favour, that we may inſtruct them with diligence and méekneſs, govern them with prudence and holineſs, and bring them up in the nurture and admonition of the Lord; provide for them ſuch uſeful imployments, That they may be as Arrowes in the hand of a mighty man, Ver. 4 defences and ſuccours to our old age. If it he thy bleſſed Will, let them live to a full age, and make us happy, that we have our quivers full of them, from whoſe powerful arm may be ſhot quick and ſharp arrowes into the very hearts of thoſe, Ver. 5 who are enemies to all Piety, thy Goſpel, and thy Truth; fill, O Lord, thy Church with ſuch children of youth, who while they oppoſe the Adverſary, and maintain the ſincerity of Religion in word and déed, may never be aſhamed, nor yield, when they ſpeak with the enemies in the gate. Grant us theſe things, O gracious Father, for thy Son, our Lord Ieſus Chriſts ſake.
PSAL. CXXVIII.
IN this Pſalm, the Prophet perſwades to fear God, upon the ſeveral Rewards that attend upon Piety.
The Contents are theſe.
1. He deſcribes the pious man, and pronounceth him bleſſed, ver. 1.
2. He propoſeth the particulars of his bleſſing, ver. 2, 3, 5, 6.
3. He gives his Acclamation to it, ver. 4.
1. The firſt part. That man that fears God.He deſcribes the man, who is to expect the bleſſing; two qualities be muſt have.
1. He muſt fear the Lord: Fear to offend him, not decline from him. Ver. 1
2. Is Bleſſed.He muſt walk in his wayes: For this is the true character of his fear.
3. This man ſhall be bleſſed; yea, every ſuch man, high or low, rich, or poor, there is no exception, Bleſſed is every one. In a happy condition.
2. The ſecond part.And the bleſſedneſs and happineſs conſiſts in theſe particulars.
1. He ſhall enjoy thoſe Goods which he hath honeſtly gotten with the labour of his hands: Ver. 2 For thou ſhalt eat the labour of thy hands. His happineſs is not in having much, 1In his goods.but enjoying it, Eccleſ. 6.1, 2.
2. Happy ſhalt thou be, and it ſhall be well with thee: So well, that he ſhall have enough for himſelf, and be able to relieve others, and leave ſomewhat to his children.
3. 2In his wife.Happy he ſhall be in his marriage; too often, foreign. But he that fears the Lord, and marries in the Lord, ſhall be happy in his match.
1. Ver. 3 His wife ſhall be as a fruitful Vine: Fatifera, non ſterili….
2. Upon the walls of thy houſe: Domi porta, modeſt and ſhamefac't, ſtaying at home, and caring for the things of the houſe, while her Husband is taking care abroad: foreign.
4. 3In his children.Happy in his children.
1. Thy childre… like the Olive-branches: Freſh, green, ſpredding, fruitful, and pledges of peace; not like ſharp Thorns, and a pricking Hedge.
2. Round about thy Table. It will be a comfort to ſee them, ſit with them, eat with them, and hear their pretty Diſcourſe.
Now theſe temporal happineſſes the Prophet concludes with an Acclamation: Lo, … the man be bleſt, that fears the Lord. Thus in his goods, Ver. 4 wi…, …ildren.The third part.
3. But there is a bleſſing attends him far beyond all this, The Acclamation.the ſumme of which is, Ver. 5
1. Gods bleſſing: The Lord ſhall bleſs thee out of Zion; God ſhallbleſs him.by a federal bleſſing, a Church-bleſſing.
2. Thou ſhalt ſee the good of Jeruſalem, 1With a Church-bleſſing.the peace and proſperity of the Church, all thy dayes.
3. Yea, thou ſhalt ſee thy childrens children. Ver. 6 Et natos natorum, & qui naſcuntur ab illis.2With grandchildren.
4. And peace upon Iſrael: 3With a peaceable life.And a flouriſhing Commonwealth and Kingdom; for by peace is underſtood all proſperity.
The Prayer out of the One hundred and twenty eighth Pſalm.
O Holy and juſt God, if no bleſſing or happineſs can befall any, Ver. 1 but thoſe which fear thée, and walk in thy wayes, we muſt needes acknowledge the cauſe to be juſt, why we are brought into theſe ſtraits, and woful afflictions: For when thou hadſt opened unto us a full Sea of mercies, and beyond our deſerts confer'd upon us infinite and unſpeakable beneſits, we have neglected thy fear, and gone a whoring after our own inventions; and thy Commandments being caſt aſide, we have walked after our own wayes.
O Lord, pardon our iniquities, and be merciful to our ſins, Ver. 2 put thy fear into our hearts, and obedience to thy Lawes, Ver. 3 ſo ſhall we yet hope to eat the labour of our hands, that we may yet be happy, that our wives may be as the fruitful Vines upon the walls of our houſes; and our children, as the Olive-branches round about our Tables.
Good God, however thou pleaſe to deal with us, yet remember thy afflicted Church, and bleſs her out of thy high and holy place of Zion; Ver. 5 ſhe is thy Spouſe, let her then flouriſh as a fruitful Vine, Ver. 6 and bring forth children unto thée; let her ſée her childrens children; and enjoy a perpetual, and a ſetled peace. After our great troubles and afflictions, it would be the rejoycing of our hearts, might we but ſée the good of Jeruſalem all the dayes of our life, and behold thy people Iſrael, that are now divided by Factions and Schiſms, united in a Chriſtian peace. O thou, who art the God of peace, grant us this for his ſake, who made our peace, thy only Son, our Saviour, Ieſus Chriſt.
PSAL. CXXIX.
THE intent of the Prophet in this Pſalm, is to comfort the Church in affliction, and to ſtir her up to glorifie God, for his Providence over her, alwayes over her for her good, and bringing her enemies to confuſion, and a ſudden ruine.
The Contents are.
1. The indefatigable malice of the enemies of the Church, ver. 1, 2, 3.
2. That their malice is in vain, for they p…ail not, from ver. 2. to 4. God ſaves them,
3. For they are accurſed, and cut off, from ver. 4. to 8.
1. The firſt part.God puts into the mouth of his people what they may comfortably ſay to their enemies, The indefatigable malice of the enemies of the Church.even in their greateſt extremities, when their malice is at the higheſt.
1. Many a time have they afflicted me from my youth, may Iſrael now ſay. Ver. 1 Many a time have they afflicted me from my youth. In which obſerve: Ver. 2
1. Her afflictions many, &c.That afflictions do attend Iſrael, and muſt be expected by all that will live righteouſly in Chriſt Jeſus.
2. That theſe afflictions are many; for ſape, Many a time have they afflicted me.
3. That this affliction began with the Church; even from the righteous Abel, and hath continued ever ſince the Patriarchs, Prophets, Apoſtles, Martyrs felt it. It is from my youth.
4. This affliction was a fore affliction, which the Prophet by an elegant Metaphor illuſtrates, Ver. 3 of a Plow and Plowers, and Furrows drawn out at length. The Plo…s plowed upon my back, and made long Furrowes. They dealt unmercifully with me, as the Husbandman doth with his ground, tears it up with his ſhare, and ſpares not the green gundon, till be hath turn'd it all up.
2. The ſecond part.But all this their malice, all their fighting is to no purpoſe; oppugn…runt, non expugnaru….
1. They prevail not.Yet they have not prevailed against us, they have not prevailed to extinguiſh the Church; Ver. 2 prevailed they have, to reduce h…r to a low and ſad condition, but they have not deſtroyed her, nor never ſhall; for the gates of hell ſhall not prevail against her. …rabit ut palma.
2. The Reaſon is, The Lord is righteous. A righteous, a good, a juſt Lord; and out of his Juſtice he protects all thoſe that he hath under his Tuition, and puniſheth their Adverſaries. Ver. 4
3. For God delivers her.For this righteous Lord hath cut aſunder the cords of the wicked, hath cut aſunder their Tacklings, Chains, Repes, with which they plowed, and made their Furrowes. He hath delivered Iſrael from their oppreſſors.
3. The third part.In the following verſes to the end, the Prophet either by way of in…ion or prediction, And takes revenge on her enemies.ſets down the vengeance that God would bring upon the en… mies of his Church for their malice, which hath three degrees.
1. Ver. 5 The firſt of which is, That they fail of their hopes, and their attempts fruſtrated. Let them all be confounded, aſhamed, and turn'd back, that hate Zion; that are Oſores, Perſecutors.
2. The next is, That their perſons prove uſeleſs, and quickly periſh. Let thou be as graſs growing on the houſe-tops; graſs in a Medow is good for ſomewhat, on houſe-tops for no uſe: It withereth, before it groweth up. Mowed it is never: Wherewith the Mower fills not his hand, nor he that binds up the ſheaves, that rakes it together, fills his boſom.
3. The laſt is a want of a bleſſing from God or man: No man ſaith ſo much as God ſpeed, as is uſual to do to Workmen in Harveſt: Neither do they which go by, ſay, Bendithy ch…y. The bleſſing of the Lord be upon you, we bleſs you in the Name of the Lord. They were about an ill work, Who durſt ſay, God bleſs, or proſper you in it?
The Prayer out of the one hundred and twenty ninth Pſalm.
O Omnip…tent and merciful God, it is not unknown to thée, how that people whom thou haſt choſen unto thée for thy heritage, hath béen in all Ages afflicted and vered by cruel Tyrants, Ver. 1 even from that time that thou madeſt a Covenant with our fathers to this very day. They have fet their Plowes to work upon our backs, wounded us with afflictions, and …nrrowed us with ſorrowes. The eſcape out of one danger, hath but béen the entrance into another; and of theſe, there hath béen a continuance, as in a plow'd land, in which furrow is added to furrow, and ridge to ridge, till the whole be turned up.
But thou, whom we ſerve, haſt ſhewed thy ſelf unto us a good Maſter, a righteous and a juſt God, Thou haſt cut aſunder all the cords of the wicked, in which they truſted, the ſnare is broken, and we are delivered, their hopes and expectation is eluded, their endeavours brought to naught: Though they had plotted our veſtruction, Ver. 2 Yet they have not prevailed againſt us.
This is the Lords doing, and it is marvellous in our eyes; eſpecially when we call to mind our ingratitude toward thée, and our unexcuſable diſobedience: But now we humbly beſéech thée, look not upon our merits, but upon the glory of thy Name; for we deſerve not only theſe, but far greater puniſhments: Ver. 5 But of thine infinite mercy, pour not upon us the hotteſt of thine indignation, but let it reſt upon thoſe that are enemies to thy Truth; let them all be confounded and turned back, that date, and ſéek to extirpate Zion; let them quickly wither away as the graſs, that graſs that growes upon the houſe-top, as an unproſitable, and an unuſeful thing; let them periſh, and never be harveſted, or brought into thy Barn; make it appear, That the ſéed of their frauds and deceits cannot fill the hand, much leſs the boſom and heart of any one, that hoped to carry in heavy ſheaves from them.
O Lord, preſerve thy people in their integrity, and kéep them from joining their counſels with them; let none of thine that go by, and ſée what is done, ſay, The bleſſing of the Lord be upon you, we bleſs you in the Name of the Lord: But let thy bleſſing reſt upon thy people, and upon thine inheritance, whom thou haſt choſen; kéep them from all evil, increaſe them in all goodneſs, for the merits of Ieſus Chriſt our Lord. Amen.
PSAL. CXXX. Being one of the Penitentials.
IN this Pſalm the Spirit of God propoſeth to us the caſe of a perſon oppreſſed with the wrath of God againſt ſin, yet flies to God for mercy, and truſts to receive from him comfort, remiſſion and pardon.
The Contents are theſe.
1. Acknowledging his miſerable condition, he prayes to be beard, ver. 1, 2.
2. He deſires remiſſion of ſin, ver. 2, 4.
3. He makes mention of his hope and confidence, ver. 5, 6.
4. He exhorts Gods people to truſt in him, ver. 7, 8.
1.The firſt part. David begging with an ardent affection and deſire, pathetically he prayes that he may be heard, Davids cry to be heard.he likens himſelf to a man in the bottom of a Pit or that muſt cry aloud to be heard.
1. Ver. 1 Out of the depths have I cryed to thee, O Lord. De profundis, non de profundo. Becauſe a true penitent, cryes out of two depths; the depth of his miſery, and the depth of his heart ſenſible of that miſery.
2. Ver. 2 Lord hear my voyce. Although I be in theſe depths, and thou dwelleſt on high, yet thou canſt hear me, and therefore I cry, O Lord hear.
3. Let thine ears be attentive to the voice of my ſupplications. 'Tis to no purpoſe to cry for audience, except he will be attentive to whom we cry. And therefore begs of God, that he would vouchſafe to hear, to attend.
2. The ſecond part.Yea, but there was great reaſon, why God ſhould nor hear, nor yet encline his ear to his cry. He was a grievous ſinner, and God hears not ſuch. Well, be it ſo, yet his caſe was but the ſame with other men. All men involv'd in ſin, as well as he, and therefore if this ſhould be a ſufficient impediment that he ſhould not be heard, the like lay againſt other men, and ſo God attentive to no prayer. He deſires therefore to remit his ſin, and that this might not be charged upon him.
1. Ver. 3 If thou Lord ſhouldſt mark iniquity, O Lord, who ſhall ſtand? mirabilis rhetorica, 2He cryes for Remiſſion of Sin.I, nor no other man can bring into thy ſight any thing elſe but filth, ſinne, ſhame, and therefore if thou ſhouldſt deal with us in rigour of juſtice, and execute thy anger, neceſſary it is that all be condemn'd, not a man ſtand in thy ſight. 1Acknowledging his own miſery.But it becomes not thy infinite goodneſs to deſtroy all men, and therefore I need not ſeem overbold, if I cry out of my depths and ask a pardon.
2. Ver. 4 But there is m…rcy with thee, or forgiveneſs with thee, that thou mayſt be feard. 2Gods mercy.True repentance requires two things, the recognition of our own miſery, and the perſwaſion of Gods mercy. Both are needful, for he that knows not his own miſery, ſeeks not for help, and he that knows not Gods mercy, deſpairs. In the three former verſes David acknowledgeth himſelf in a pitiful caſe for he was in the depths, and cryes from thence, that if God ſhould deal with him in rigour of juſtice he were undone, never able to abide it. In this verſe he comforts himſelf with Gods mercy, and that notwithſtanding the greatneſs and multitude of his ſins, he hoped for pardon, as if he had ſaid, Though no man can abide it, if thou ſhalt mark our iniquities, yet I know that by nature thou art merciful, and forgiveſt fin.
2. 3The end of remiſſion that God be feared.That thou mayſt be feared, not with a ſervile, but with a filial fear, which comprehends, invocation, faith, hope, love, adoration, confeſſion, giving of thanks, and all the duties of the firſt Table. With this fear I fear thee, in this I fly to the throne of grace, and becauſe thou art a Merciful God, I hope for pardon.
3. The third part.The method of Gods Servants in their addreſſes to heaven is, that they Believe, 4He hopes and expects favour.Hope, Pray, Expect. This courſe David took, he prayed, believed, he hopes in Gods mercy, and now he expects to find favour in the fifth and ſixth verſes: Ver. 5 Every word of which is able to inform, confirm, and comfort a diſtreſſed ſoul.
1. I expect the Lord. Upon him only he relies, and preſcribes nor time, nor manner, leaves to him to ſuccour him at what ſeaſon he pleaſeth. For his part he would be ſtill an Expectant.
2. For which he will wait.My ſoul doth wait. His expectation was not formal, but real, an expectation that proceeded from the fervency of his heart. He hungred and thirſted after righteouſneſs.
3. His expectation was no preſumption, Upon Gods word.but well grounded upon Gods Word and Promiſes. Dent. 4.29, 30. And in his Word is my hope.
4. And that we may know his expectation was earneſt, Ver. 6 full of faith and hope, he repeats it, My ſoul waits for the Lord: He ingeminates his hope.which he declares by a Similitude of men ſet upon a watch in the night, that long for the morning.
5. I wait for the Lord, more than they that watch for the morning; I ſay, more than they that watch for the morning. It was now night with him, darkneſs and miſery was upon his ſoul, the morning he expected was remiſſion, which muſt come from Gods mercy, for this he waited, this he expected more greedily, than watchmen look for the morning light, that they may be freed from their ſtation. Which, though it be not in their power, yet they expect it.He propoſeth his example to Gods people.
4. This his example he propoſeth to Gods people, and exhorts them to do the like, and to animate and encourage them in it, adds his reaſons.
1. Let Iſrael hope in the Lord. Take out my example, Ver. 7 and do thereafter. Let them cry è profundis, expect upon his word and promiſe, wait his leaſure.For which God is mercy.
2. For with the Lord there is Mercy. Not only a Merciful God, but Mercy it ſelf. With him it is, and from him it flows to us. And our Miſery is a fit object for his Mercy. No other creature can help, becauſe miſerable.And plentious redemption.
3. And with him is Redemption. That we needed, being ſold under ſin, and that we found; a price given for us to redeem us, the precious blood of his dear Son.
4. And this his Redemption was Copioſa redemptio, plentiful, abundant, for by it he redeemed the whole world, 1 Joh. 1.2. Ver. 8 and bequeathed to his an inheritance in heaven, Rom. 8.17.Which he will apply to Iſrael only.
5. But this is to take effect upon Iſrael, his people only. For he ſhall redeem Iſrael from all his ſins. It is not as the Jews expect a temporal redemption, but a ſpiritual, as the Angel told Joſeph. His name ſhall be Jeſus, for he ſhall ſave his people from their ſins, which is begun in this life, and ſhall be perfected in the other, where we ſhall be delivered not only from ſin, but the puniſhment, and danger of ſinning.
The Prayer out of the one hundred and thirtieth Pſalm.
O Moſt juſt and holy God, whoſe eyes cannot approve iniquity, no not in thy beſt and deareſt ſervants, we muſt néeds confeſs, that for our rebellion and ingratitude againſt thée, we are juſtly brought to this abyſs of troubles, from which, without thy help, we cannot eſcape. Ver. 1 Being then oppreſſed and overwhelmed with theſe depths of ſin and miſery, Ver. 2 from the bottom of our hearts we cry unto thée, O Lord, Lord, hear our voice, and let thine ears be attentive to our ſupplications, leſt if thou make as though thou heareſt not, we become like them that deſcend into the pit.
Pity our infirmities, and remember thy mercy, for which our miſery is a fit object, be not unto us a ſevere Iudge, but a merciful Father, and take not that revenge upon us, which we deſerve, for if thou ſhalt obſerve and puniſh according to the rigour of juſtice, Ver. 3 what man amongſt us is ſo holy and pure in thy eyes, that he may ſtand before thée, and abide thy ſentence? We flée then from thy feat of juſtice, to thy throne of Grace. Ver. 4 With thee there is forgiveneſs, Mercy is ſo genuine and natural unto thée, that thou canſt no more be, than not be Merciful: Therefore out of this thy inclination and facility to remit iniquities, and paſs by tranſgreſſions, in fear and reverence, in faith and hope, we opproach thy preſence, and beg a pardon.
It is at the gate of thy mercy we lie, Ver. 5 there we expect and wait for our Lord, our ſoul doth wait for the accompliſhment of thy Word and promiſe, who haſt ſaid, that if in our tribulation we ſhall turn unto thée, and ſéek thée with all our heart, and with all our ſoul, thou wilt be found by us. Remember then thy Word, in which thou haſt cauſed thy ſervants to put their truſt, for in this night of miſery we relie upon it, Ver. 6 and our ſouls wait for it, more than they that watch for the morning, yea, I ſay, more than they that wait for the morning.
Thou art the hope and fear of Iſrael, Ver. 7 and with thee is plenteous redemption, a price thou waſt pleaſed to accept for our ranſome, and thy beloved Son was pleaſed to lay down the price, for the merit then of that price, being the blood of thy dear Son, Ver. 8 accept us into thy favour, pardon our iniquities, and redéem us from the guilt, from the power, from the puniſhment of our ſins, and bring us to thine everlaſting Kingdom, where we may reign with our belſſed Redéemer for evermore.
PSAL. CXXXI.
DAvid being accuſed by Sauls ſervants, that he aſpired to the Kingdom, proteſts his innocency, his humble thoughts, and meek deportment. 2. That his confidence was upon Gods promiſe, to that he truſted, and therefore was far from any ambition. And by his example calls on Iſrael to truſt in God, as he did.
1. David proteſteth his humility.He profeſſeth he was far from pride, in his heart, in his carriage, in his undertakings.
1. 1Far from pride.No pride there was in heart, Lord, my heart is not haughty: and calls God to witneſs of it.
2. Ver. 1 No arrogance in his geſture, carriage, brow. Nor my eyes lofty.
3. Nor in his undertakings. Neither do I exerciſe my ſelf in great matters, which are too high for me. He kept himſelf within his bounds, and vocation, attempted not to meddle with matters of State, when out of his employment, and beyond his ſtrength.
2. Ver. 2 Now that which kept from pride, was the contrary vertue, Humility, to which he brought down, 2Humble as a weined child.and compoſed his ſoul, made it as ſubmiſſive, as is a new weaned child.
1. Surely I have behaved and quieted my ſelf. Calm'd all high thoughts that might ariſe in me.
2. As a child that is weaned of his mother; My ſoul is even as a weaned child; which modeſtly expects what the mother will give it, depends on her, and her care, and carves not for it ſelf. Nor do or will I, for I depend on God, and ſhall expect and receive gratefully what he ſhall beſtow.
3. Which he confirms by an Oath, as ſome conceive. For it is to be read, Si non compoſui & ſeclavi animum. If I have not compoſed and quieted my ſoul as a weaned child, then let this and this befall me. Which clauſe is to be ſupplyed.
3. Ver. 3 Laſtly, he propoſeth his own example of humility for all Iſrael to follow. Let Iſrael hope in the Lord from henceforth, He propoſeth his example to Iſrael.even for ever. The Prophets intention was not then to boaſt of himſelf, as did the proud Phariſee, or to be puffed with pride becauſe he was not proud, but to admoniſh the people, how little they ought to preſume of themſelves, The they truſt not on themſelves, but God.and how much to repoſe their confidence in God. For if a King and a Prophet dare neither boaſt of his wiſdom and power, nor preſume upon himſelf, but truſt upon God: fit it is that the people depoſe their high thoughts, that they think not too well of themſelves, and think themſelves to be ſomething, when they are indeed nothing, that they truſt not to their wit, ſtrength, arms, but that they truſt in God, both for the preſent time, and hereafter alſo.
The Prayer collected out of the one hundred and thirty firſt Pſalm.
O Almighty God, who gives grace to the humble, and reſiſts the proud, ſuffer not haughtineſs and arrogance to puff up our rebellious hearts; Ver. 1 or pride and loftineſs to take up its feat in our eyes; or bold and arrogant actions too high for us to be attempted by our hands: But we humbly beſéech thée to give us a modeſt heart, a compoſed and quiet ſpirit, regulated and moderate deſires, Ver. 2 that may never excéed or attempt matters, which are beyond the Bounds of our Vocation.
O God, ſo ſubdue our affections, that our ſoul may be as a weaned child, that depends only upon the hand of the mother, and receives with thanks that nouriſhment and nurture which ſhe is pleaſed to give; Ver. 3 ſo let our ſouls depend upon thy bounty, and take thankfully what thou art pleaſed to beſtow. We know thy Church can never be happy, except deſpairing of her own ſtrength, ſhe take thée for her Reſuge; we beſéech thée therefore give her grace, that renouncing her own merits, ſhe may humbly pur all her confidence in thée. Let Iſrael hope in the Lord, from henceforth, and for ever. Amen.
PSAL. CXXXII.
THE intention of this Pſalm may eaſily be collected out of 2 Sam. 7. and 1 Chron. 17. For when David purpoſed in his heart to build a houſe to God, where the Ark ſhould reſt, and God perpetually be ſerved, he was commanded to forbear the work by Nathan, and leave it to his ſon, the place being ſhew'd where the Temple was to be erected; which pious intention of David was much approved by God, ſo that he promiſeth to him and his poſterity a perpetuity in the Throne, and very great proſperity; which promiſes are mentioned and inculcated in this Pſalm.
Either then Solomon compoſed this Pſalm, when the Temple being built, he brought the Ark of God, and ſetled it in the place prepared for it: Or elſe, which is more likely, it was compoſed by David himſelf, and left to his ſon to be ſung at the Dedication of the Temple: That Solomon then made uſe of ſome part of it, is apparent, 2 Chron. 6.16, 41, 42.
The parts of this Pſalm are three.
1. A Petition, before which is expreſſ'd Davids care and vow to ſettle the Ark, mentioning the place where it was before, and with what reverence they would ſettle it in the Temple; and then ſets down the ſolemn prayer then uſed, from ver. 1. to 11.
2. An Explication of the promiſes made unto David for the continuance of his Kingdom in his poſterity, ver. 11, 12. and Gods love to his Church, ver. 13.
3. A Prophecy ſpoken in the perſon of God for the ſtability of Chriſts Church, and the bleſſings upon the people, the Prieſts, and the houſe of David, from ver. 14. to the end.
1. The firſt part. David reflects on Gods promiſe.In all prayer a man muſt reflect upon Gods promiſe, otherwiſe he cannot pray in faith; whether then it were David or Solomon that commenc'd this prayer, they put God in mind of his promiſe; nor that he can forget it, but that till it be performed to us, he ſeems not to remember it, and he loves to be called upon for performance; and therefore the Prophet begins.
1. And upon it prayes, remember David.Lord remember David; that is, thy promiſes made to David. In this Pſalm he prayes firſt for the King, then for the State Eccleſiaſtical, Ver. 1 ver. 8, 9. Laſtly, for the Commonwealth and people, ver. 8.
2. And all his afflictions. Many he had before, after he attained the Kingdom, and among theſe one, and that an eſpecial one was, the care he had of ſetling the Ark, and place of Gods worſhip; he reckoned this among his afflictions, That it could not be brought to paſs according to his mind, which was a ſign of his integrity, and this he deſires might be remembred alſo.
Now this his ardent and ſincere deſire, And remembers his Vow to build God a houſe.appeared by his oath and vow, which is expreſſed in the three following verſes: Remember,
1. How he ſware unto the Lord, and vowed a vow unto the mighty God of Jacob; Ver. 2 in this imitating Jacob, that erected Bethel: But when he made this vow, it appears not; probable it is, that it was, when he opened his mind to Nathan, 2 Sam. 7.
2. The matter of his vow and oath followes: Surely I will not come into the Tabernacle of my houſe, Ver. 3 nor go up into my bed. I will not give ſleep to my eyes, or ſlumber to my eye-lids; until I find out a place for the Lord, an habitation for the mighty God of Jacob. Now the words of this oath are hyperbolical; for we muſt not conceive that David came not into his, or went not into his bed, or ſlept not, till he found out this place to build Gods houſe; in it he ſhewes only his great care and ſollicitude he had about it, that it was chiefly in his head, alwayes in his thoughts.
1. I ſwear that I will not enter into the Tabernacle of my houſe, ſo that I forget to build Gods.
2. I will not climb up to my bed, that I think not of Gods Temple, where the Ark may reſt.
3. I will not give ſleep to my eyes, nor ſlumber to my eye-lids, ſo that I ceaſe from the care of preparing Gods houſe; which oath and vow he as much as lay in him fulfilled, as appears by his proviſion for building the Temple, 1 Chron. 26.26, 27, &c. & 1 Chron. 29. from ver. 2. to 10.
2. He finds the place to build it, and to ſettle the Ark.And here the Prophet interſerts two verſes by way of gratitude.
1. In the firſt he exults for the newes they heard of the Ark.
Lo, we heard of it at Epratah, we found it in the fields of the wood.
This verſe hath much obſcurity in it, Ver. 6 and Expoſitors vary about it.
By Epratah ſome underſtood the land of Ephraim, in which the Ark remained at Shilo in Samuels dayes, 1 Sam. 4. After this, being ſent home by the Philiſtines, it was found in the field of Joſhua the Bethſhemite, and thence conveyed to the houſe of Aminadab that dwelt in Kirjath-jearim, that ſignifies a woody City, where it abode twenty years; whence David might well ſay, We heard of it at Epratah; that is, Shilo in Ephraim; and found it in the fields of the wood; that is, in Kirjath-jearim, a City compaſſed about with woods. From Kirjath-jearim David fetch't it, and becauſe Ʋzzah was ſmitten for his raſhneſs, he left it in the houſe of Obed-edom, whence after three months he fetch'd it, brought it up to Jeruſalem, and placed it in the City of David with gladneſs, 2 Sam. 6.
By Epratah others underſtand David that was born at Bethlehem, Epratah, and they ſenſe it thus: We knew not the place where the Temple was to be built, and the Ark to reſt till this day, only we heard of the ſame in Epratah our City, that it ſhould come to paſs, that a reſting place ſhould be choſen for it; for nor Silo, nor Nob, nor Kirjath-jearim, were the places for it to reſt; only we heard out of the mouths of old men, that the place was yet to be revealed: And behold, now we have found it in the fields of the wood; that is, in Jeruſalem, which is compaſſed about with Olive-yards; and the place is the threſhing floor of Araunah the Jebuſite, on which ground the Temple was after built, and found out by David, becauſe God anſwer'd him there by fire from Heaven, that deſcended upon the Altar of burnt-offering, 1 Chron. 21.26.
2. And the place being found, The form uſed at the Tranſlation of the Ark.ſuppoſe now that the Ark being to be tranſlated thither, he calls to all Iſrael, ſaying,
1. We will go into his Tabernacles, 2. Chron. 5. from 2. to 10. As if they had ſaid, Hitherto the Lord hath, as it were a ſtranger, Ver. 7 dwelt in divers places, but now he ſhall have a ſtable houſe, and to that houſe built in Mount Zion will we go.
2. And we will worſhip at his foot-ſtool. Not make raſh approaches to the Ark, as ſome before us have done, and ſuffer'd for it; but come with reverence and bowing, into his preſence. The Ark we will not worſhip, but him who ſhewes his preſence by the Ark, Pſal. 99.5.And when Splomon brought it into the Temple.
And now Solomon being about to bring the Ark into the Temple, uſeth this ſolemn form of words, 2 Chron. 6.41.
1. He prayes to God, and invites him to enter and dwell in the Temple. Ariſe, O Lord, Ver. 8 from the place where thou haſt hitherto dwelt as a ſtranger.
2. Into thy reſt; enter and reſt here, and paſs no more from place to place, as hitherto.
3. Thou, and the Ark of thy ſtrength: Thou with thy Throne, Soloman prayesin which thou haſt ſhewed thy ſtrength at Jordan, Joſh. 3. at Jericho, Joſh. 6: in the Temple of Dagon, 1 Sam. 5. at Bethſhemes upon Uzzah, 2 Sam. 6.
And the Ark being brought into the Temple, he prayes, Ver. 9
1. For the Prieſts: Let thy Prieſts be cloathed with righteouſneſs. 1For the Prieſts.Inwardly in heart and ſoul, and outwardly in life, words and works, let them be holy, adorned and beautified with it, as with a garment, that hides all deformities.
2. For the people: Let thy Saints ſhout for joy, praiſe thee with a chearful voyce, that the Ark hath found a place to reſt in. 2For the people.Spare all thy people that appear before thee, and let not that happen to them, that fell to the Bethſhemites, 1 Sam. 6.
3. He prayes for the King, that is, himſelf: For thy ſervant Davids ſake, 3For the King.turn not away the face of thine Auointed. Ver. 10
1. For thy ſervant Davids ſake. David is not here to be taken abſolutely for his perſon only, but as having the Covenant and Promiſe made to him; and God could not be better put in mind of the promiſe, than by mention of the perſon to whom it was made: He prayes not then to be heard for Davids merits, but for the promiſe made to David.
2. Turn not away the face of thine Anointed: That is, ſuffer me not, who am Anointed in my fathers ſtead, and ſit upon his Throne, to depart from thy preſence aſhamed and confounded, rejecting my prayer. In this Form Bathſheba petitioned to Solomon for Adonijah, 1 Kings 2.20. I deſire one ſmall Petition of thee, ne avertas faciem meam; which we tranſlate, Say me not nay: Or elſe this phraſe imports, That we turn our face from God when we ſin, and he turns away his face from us; and ſo long as we continue in that ſtate, our faces are turned from God: Solomon then might pray, That when at any time he turned his face from God, that God would not continue his face from him, but look back upon him, as Chriſt did on Peter, that ſo he might repent, and amend, and not alwayes ſtand with his face from God; for though we freely ſin, and turn our face from God, yet if God be pleaſed with a merciful eye to look upon us, and pity us, that ſo by his mercy and pity we deſire and endeavour to ſin no more, then he does not turn away our face, ſhame and confound us for ever. Solomon in this ſenſe prayes, Suffer not my face to be turned from thee; which will be done, If thou ſuffer not thy face to be turned from me.
2. The ſecond part. Gods promiſe made to David.The Prophet now proceeds to reckon up the promiſes made to his father David, which were confirmed by an Oath from God, that theſe being remembred, he might the eaſilier prevail in his Petitions, asking of God, as it were, a due debt; in which we are to obſerve:
1. Ver. 11 The manner of the promiſe he confirmed by his own Oath, The Lord hath ſworn in truth to David, 1Confirmed by oath.having no greater to ſwear by, he ſwear by himſel, 2The matter of his oath.2 Sam. 12.13. Iſa. 55.3. Pſal. 89.34. It was mercy to promiſe, but greater for aſſurance, to bind himſelf by a faithful Oath, and irreverſible Oath: He will not turn from it, he will not repent of it, Pſal. 110.4.
2. 1As it relates to Chriſt abſolute.The matter of his Oath, expreſſed in the end of the eleventh, and in ver. 12, 13, 14.
1. For the ſeed of David, as it concerns Chriſt, is categorical and abſolute: Of the fruit of thy body I will ſet upon thy Seat; which words are refer'd by St. Peter unto Chriſt, Acts 2.30. According to the fleſh he was from Davids ſeed; Ver. 12 and it is obſervable, that the Prophet ſpeaks reſervedly, De fructu ventris, not de fructu femoris; for by the mothers ſide Chriſt was to be of Davids ſeed, not by the fathers. 2. Again, I will ſet upon thy Seat, Luke 1.32. Davids Seat was Zion, and Zion typically, 2As it relates to Davids ſeed hypothetical.Iſa. 2. is the Church, over that Chriſt was to reign, as David in Zion.
2. For the ſeed of David, as it relates to his poſter…y, the Oath is hypotherical and conditional: If thy children will keep my Covenant, and my Teſtimonies that I ſhall teach them, their children ſhall … upon thy Throne for evermore, 1 Chron. 28.9. Pſal. 89.28. to 37. Ezek. 21.26. For if his poſterity obſerved not the Law, 3And to Zion. i. e. the Church eternal.but worſhipped their own inventions, the promiſe was at an end.
3. As the external Kingdom was by this Oath annexed to one Family, ſo by the ſame Oath and Covenant, Ver. 13 the external worſhip was aſſigned to one place.
1. Ver. 14 For the Lord hath choſen Zion, he hath deſired it for his habitation.
2. This my reſt for ever, here will I dwell, for I have deſired it. From the time of the promiſe performed, Zion was the Seat of the Sanctuary, and ſo continued to the coming of the Meſſiah; ſo long Zion was Civitas Regia & Sacerdotalis: But Zion was but a Type of Chriſts Church, The promiſe which God makes to his Church. The third part.of which theſe words are more truly verified; for this Chriſt hath truly choſen, and it ſhall be his reſt for ever; with it he will be for ever preſent, efficacious in the hearts of Believers, and approve their works and worſhip to the worlds end.
3. In the laſt part of the Pſalm, the Prophet brings in God, promiſing to his Church many good things.
1. Ver. 15 Firſt, He promiſeth ſuch abundance of temporal things, that the poor ſhall not want: I will abundantly bleſs her proviſion, I will ſatisfie her poor with bread: Godlineſs hath the promiſe of this life, as well as that which is to come. Ver. 16
2. Ver. 17 He promiſeth for a ſecond bleſſing, That her Prieſts ſhould be endued with holineſs, and her Saints ſhout for joy; which anſwers to the Petition in the ninth verſe.
3. The third Benefit is, That there the Kingdom of David to ariſe; viz. The Kingdom of the Meſſiah. There will I make the horn of a David, to flouriſh, that is, the power, Luke 1.69. I have ordained a Lamp for mine Anointed, 1 Kings 11.36. & 15.4. John 5.35.
4. The fourth Benefit, is the confuſion of their enemies, Ver. 18 and eternal Authority in this Kingdom.
His enemies will I cloath with ſhame; but upon himſelf ſhall his Crown flouriſh.
The Prayer out of the One hundred and thirty ſecond Pſalm.
Ver. 1 O Lord, merciful and gracious, declare thy ſelf mindful of the ſéed of our David; be …uindful, O Lord, of all his mildneſs, charity and patience, Ver. 2 in which he ſuffered with a conſtant and invincible fortitude, many and great afflictions. Remember, O Lord, his dowes; remember how mindful he was of his oath given unto thée, for the proſervation of thy Church and Truth, He gave his eyes no ſleep, nor ſlumber to his eye lids, that he might uphold the places deckcated to the Lord, the habitations of the mighty God of Jacob.
Theſe, O Lord, for our ſins, Thou haſt ſuffered to be demoliſhed and profaned; wicked men are come into thine inheritance, and made thy houſe of proper, a den of Thieves: Ariſe, O Lord, and reward the proud after their deſervings, Then will we go into thy Tabernacle, we will worſhip at thy footſtool.
Ariſe, O Lord, into thy reſt, and come with us into that place that thou haſt peculiarly choſe unto thy ſelf, and ſanctified for thy honour and ſervice, ſhew in this thy ſtrength and proſence; and that thou may'ſt be worthily honour'd in this place, Let thy Prieſts be cloathed with righteouſneſs, as with a garment, and let thy Saints, whom thou haſt eſpecially ponſecrated to thy ſervice, exult and ſhout for joy.
For thy ſervant Davids ſake, our Lord and Saviour Ieſus Chriſt, hear the ſighs and groans, and turn not away the face of thine Anointed; let him not for ever ſuffer a repulſe in his Petitions, and with ſhame avert his face from thée; But grant him his hearts deſire, and deny him not the requeſt of his lips.
Thou ſwaredſt unto David in thy Truth, and didſt never turn from it; Of the fruit of thy body will I ſet upon thy Seat: Set once more upon the Seat, the ſon of our David, and make his children kéep thy Teſtimonies which thou ſhalt teach them; and let his children alſo ſo upon thy Throne for evermore.
Thy Throne is in Zion, and Zion is thy Church which thou haſt choſ… to thy ſelf, and deſtred for thy habitation. O Lord, let it be thy reſt for ever, dwell here, becauſe thou haſt defited it; abundantly bleſs her proviſion, and ſatisfie her poor with bread; cloath her Prieſts with ſalvation, and make her Saints to ſhout aloud for joy.
In the midſt of her make the horn and power of David to bu…, ordain a bearning and a ſhining lamp out of the loins of thy Anointed; cloath his enemies with ſhame and infamy, but upon his head let the Crown flouriſh, and in his poſterity to perpetual generations.
PSAL. CXXXIII.
IN this Pſalm the amability of peace, and the bleſſings of unity are deſcribed and commended, whether in the Church, Family and Commonwealth.
1. It is, ſaith the Prophet, a good and pleaſant thing, ver. 1.
2. He declares both by ſimilitudes.
1. The pleaſantneſs, by the oyntment with which the High Prieſt was anointed.
2. The goodneſs or profit of it, by the dew that falls upon the Mountains, viz. Hermon and Zion.
3. But in plainer terms, from the bleſſing commanded by God, to fall upon the head of the peaceful, ver. 3. It is probable this Pſalm was written by David, when all the Tribes were united, and agreed to anoint him King in Hebron; for then all Factions were ceaſed, and it was a good and a pleaſant thing to behold their concord and unity under one King, and in one Religion.
1. An Elogy of peace, and concord.The Prophet begins with a general Encomium of peace, unity, concord.
Behold, how gold and pleaſant a thing it is, for Brethren to dwell together in unity. Ver. 1
1. Behold, take notice of it, for it is the ſpeech of him who did now taſte it, and had the experience of the difference of diſſention, and the profit of a ſetled peace.
2. How good aid pleaſant: He admires it, being not well able to expreſs it.
3. The Encomium it ſelf in expreſſed by two Epithers: It is good and pleaſant.
1. 1It is good.It is good, and brings much profit with it: Concordia parvae res creſcunt.
2. 2Pleaſant.It is pleaſant, and brings much content with it: Vis virta fortior, & amaenior.
4. The concord it ſelf thus expreſſ'd, Brethren, either in a Family, Church, or Commonwealth, to dwell together in unity, to be of one heart, one mind, one ſoul, and intend the common good. This is a good and pleaſant thing.
2. Like the perfume on Aarons head.The pleaſantneſs and content that is to be received from it, he opens by a ſimilitude, comparing it to the oyntment which was very precious and ſweet, that was poured upon the head of the High Prieſt. Ver. 2
It is like the precious oyntment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garment; concord was like this halm.
1. All ſorts were the better for it, Princes, Nobles, people; the head, the beard, the skirts.
2. It ſends forth a ſweet and pleaſant ſavour, rejoyceth all, as did that oyntment.
3. It heals bruiſes, wounds, ulcers, made by War, as that balſom did, 1 Cor. 13.
3. 3Profitable.The profit and commodities that flow from unity, peace and concord, he expreſſeth, Ver. 3 by comparing it to the dew that falls upon the Mountains, which makes them fruitful; for when the rains that falls upon them, dry up, or run away, the dewes remain, and refreſhes the graſs; peace, he ſaith, is like this dew.
It is as the dew of Hermon, Like the dew of Hermon of Zion; which is accompanied with a bleſſingand as the dew that deſcended on the Mountains of Zion, it gently deſcends, and inſenſibly fructifies, and benefits the ground, and peace enricheth.
4. And this he ſets down without any Metaphor, viz. That peace hath a promiſe of a bleſſing, a perpetual bleſſing from God; for there the Lord commanded his bleſſing, even life for evermore. God declares by the abundance of all things, which he gives to thoſe that live in peace, how acceptable concord and unity of Brethren is unto him.
1. He commands his bleſſing, commands all creatures to be uſeful unto them, and ſerve them.
2. His bleſſing is proſperity, good ſucceſs, &c. Benedicere ejus est benefacere.
3. This he calls life; for non eſt vivere, ſed valere vita; with troubles, grief, &c. a mans life is non vitales, no life: A quiet life thoſe then that live in peace ſhall have, which is not interrupted with grievances. On the contrary, where there are diſſentions in Religion, or in the Civil State, there is malediction and death.
The Prayer out of the One hundred and thirty third Pſalm.
O God, who art the Authour of peace, and lover of concord, and haſt adopted us to be thy children in Chriſt Ieſus, Ver. 1 grant that we may be all of one heart, and one ſoul; and as we are Brethren, ſo as Brethren we may dwell together in unity; make us to know the good and ſwéet of peace, and no longer by Schiſms, Wars and Diſſentions, with-hold good things from us. O refreſh the head and skirts of the garment, Ver. 2 Prince and people with this precious oyntment; let it deſcend upon thy people, as the dew upon the Mountains, by which they are moiſtned, and bring forth much fruit. Ver. 3
After our long experience of the evils that ariſe from diviſion and diſſention, command thy bleſſing of peace to lite upon us, ſo ſhall our life, that hath béen hitherto full of troubles, be ſwéet and comfortable, proſperous and happy, and we will alwayes live in unity, peace and concord, and praiſe thy Name for thy mercy in Ieſus Chriſt our Lord. Amen.
PSAL. CXXXIV.
IN this Pſalm the Prophet exhorts the Levites and Miniſters of Religion to attend to their appointed houres of prayers: 2. The Levites exhorted to bleſs God.Brings in the Miniſters bleſſing the people, ver. 3.
1. Behold, bleſs ye the Lord. Ver. 1
2. Yea principally, and before all others; for ye are the ſervants of the Lord, choſe out of the people to this ſervice.
3. Ye are thoſe which by night ſtand in the houſe of the Lord; ye are appointed, Levit. 8. Numb. 18. and muſt therefore ſtand upon your watch. In the Temple you ought not to be ſleepy and idle, for you were ſet for another purpoſe. Therefore,
4. Lift up your hands by prayer in the Sanctuary, before the Ark of the Covenant, which was the ſymbol of his preſence.And to bleſs the people.
5. Bleſs the Lord, laud and magnifie his Name.
The other part of your office is to bleſs the people, let not that be forgotten neither, but ſay in this Form of words:
1. Which they doThe Lord bleſſe thee. Let them know from whom the bleſſing comes.
2. Out of Zion. So long as they remain'd in the unity of the Church, no bleſſing to be expected, The form of bleſſing.when Zion was left.
3. That Lord who hath made heaven and earth. He that hath power to bleſs, and hath given, and muſt give his bleſſing to all creatures, without which, they will not be bleſſed to thee.
The Prayer collected out of the one hundred and thirty fourth Pſalm.
O Merciful God, that haſt choſen the Tribe of Levi, and taker us neere unto thy ſelf, give us grace and abilities to perform our duties to thee. We are thy choſen ſervants, we are to ſtand in the houſe of the Lord, cauſe us therefore night and day to ſtand conſciouably upon our watch, to lift up our hands in thy Sanctuary, to offer up our prayers continually unto thee, and to intercede for thy people, and never let us forget to bleſs thee our Lord, and thy people in thy name,
And moreover we intreat of thee dear Father, that thou wouldſt ever do good to thy people out of Zion, who fly unto thée for a bleſſing. Thou art the Lord who haſt made heaven and earth, deliver us from our preſent difficulties and dangers, and ſince thou haſt vouchſafed to call us to the knowledge of thy truth, give us a hoart to land and praiſe thy holy Name for ever and ever. Amen.
Here endeth the Pſalms of Degrees.