A description of the Righteous, and their Feliciti: also of the Ungodli, and their Ruine, in the day of Iudgement.

The Prophet King DAVID (though not here in the title, yet elswhere in holi scripture, named author of this Psalm,) foresheweth the vain conspiraci of the Princes of the world, against Christ and his Kingdom, proclaimed by God, and establisbed over all the world: And advizeth them therfore, for their owne everlasting good, to assubiect themselues to him, and it.

The Prophet DAVID admireth Gods graciousnes toward Man: particularly in the future humiliation of Christ; and in the exaltation of Mans nature, in him, and by him, en­suing. Where together with the supernatural dominion of Manintimated, the restaura­tion also of the natural is expressed. By the way the Childrens acclamation to our Saui­our, at his solemn entri into the Temple, and the powerful effect thereof, are pointedat.

The moral furniture of a true member of Gods Church, set out by King DAVID.

The Prophet DAVID in this Psalm, noted with a mark of excellenci, declareth that (beeing first prepared in soule, by betaking himself wholy to the service and prote­ction of God,) he had received supernatural infusion, of Diuine Wisdom: By ver­tue whereof with much ioy and exultation he foreprophecieth the speedi Resurre­ction of our Holi Saviour from death, (the ground of mans hope and comfort;) and the happines of the Life to com in the vision of God.

DAVID grounding upon the innocenci of his owne life and conscience, appealeth to God for relief against the oppression and cruelti of his uniust enimies: who men of the world, place their happines wholy in the corporal pleasures of this life. whereas his Feliciti consisteth in enioying Gods fauour in his righteous life here, and in the glorious vision of God in the life after the Resurrection. This Psalm seemeth to haue been made, upon occasion of the second expedition which Saul made against David, at the first instigation of the Ziphites: at which time Dauid flying from the Desert of Ziph to that of Maon, was in a plain there between the mountains en­closed by Saul. But by reason of a sodain message that the Philistims did invade the land, Saul left foloing of Dauid; who so escaped.

The Almighti Lord beeing made knowne to the World by his glorious woorks, (amongst which the Sun for beauti and power is eminent;) and moreover beeing attained to by menes of his Law and gracious Woord, the vertues and happi effects whereof are mani and memorable: DAVID praieth as wel for remission of secret, as for preseruation from presumptuous transgressions of that diuine Law; that so, secured from final defection, himself and his deuotions may be accepted of God his Redeemer.

The praier of the faithful people of God, for the safeti and victori of their King going foorth vnto war; recorded by King DAVID himself.

King DAVID yieldeth solemn Thanks unto God, at his return with Uictori over Gods enimies: and farther foresheweth their utter extermination.

Our Saviours complaint vpon the Cross, thanks giuing for deliuerance, and propheci touching the great encrease and perpetuiti of his Church, foretold by DAVID.

DAVID (as it seemeth) upon his last farewel and flight from the Coort of Saul, under­standing perhaps of the great levi of forces to persue him; and entring in that di­stress of state, as well into a revieu of sins of his coortli life past, as into a forevieu of troubles which in this banishment he must endure: wholy casteth himself upon the merci and favour of God. Whom he praieth for Protection from his wrongful enimies, for Remission of his sins, and for Direction in the best coorse of life. Withall he celebrateth Gods graciousnes toward his faithful servants; and concludeth with a petition in behalf also of the people.

DAVID here, out of the sence of his owne experience, teacheth that he is happi, to whom God in merci imputeth not his sins: which merci is obteined, by seazonable confessing them; must be continued, by thankfully reforming our lifes; which shall be accompani­ed with true ioy of spirit.

The Prophet DAVID, to escape the cruel hands of King Saul, beeing forced to fly to a neighbour King of the Philistims; where the qualiti and woorth of his person beeing to his great danger discovered, he counterfeited himself distract; and so was driven from thence, and closely returned to the confines of his countri; whether his frends and other distressed persons assembled to him: here he yieldeth to God solemn thanks for this strange deliveri; encouraging withal and instructing his associats to serve God; who never faileth to protect his Righteous servants from mischief, neither yet to destroy their persecutours. By the way is interlaced a proph [...]ci of the not breaking of ani one Bone of our Sauiours: who was the veri pattern and perfection of Righteousnes.

DAVID here entituled the servant of God, having described first the reprobate sence of the wicked; breaketh out into admiration of the divine infinitnes in all perfections; in the participation and fruition of which consisteth the final beatitude of Gods true Servants; when the rebellious shal ly under euerlasting destruction.

King DAVID, now full of years and experience, remooueth here those great and difficult scandals of wicked mens prosperiti, and good mens afflictions. He sheweth that the godli, who delight in the law of God, and exercize themselves in heavenli wisdom; live alwaies in the favour of God, and under divine protection: that God maketh them partakers even of the temporal blessings of this life; though not alwaies in the largest, yet in a sufficient and conten [...]ful proportion, and such as is for their greatest good: which blessings are to them also more constant and permanent: and that Gods holi hand, both delivereth them from the malignant practises of the wicked; and preserveth them in times of publick plagues and calamities; furnishing them with abiliti to be helpful also to others: yea, that though they fall, he raizeth them up again; and what troubles soever they pass thorough in this life, that their end yet is assured peace. Wherein they have also this pleazing comfort, that God will continue his blessings even to their seed and posteriti. Contrarily he intermixeth a discoveri of the truly calamitous state of the wicked: who beeing the enimies of God, and deprived of his protection; though they flourish for a while, ye [...] have no stabiliti, but are sodainly cut off: yea in the midst of their wealth and pomp, they are not only uncontent and restles, but endure also much want through inordinate desires and misgovernment: As for their attempts against the good, they return upon them­selves, beaten back upon them to their owne confusion: And lastly, their end is assured destruction, involving with it often the ruine of their unblest posteriti. Upon these grounds and reasons, he exhorteth the good, not to fret at the wickeds so false and fading prosperiti: but to be careful to avoid sin; to delight in God; and to employ themselves wholy in dooing that which is good. So trusting in God, and waiting patiently upon him, committing also their ways unto him; they shal be both safe under his protection, and happi by his blessing.

The Prophet DAVID, an Ancester and Type of Christ, in his thankful meditations of Gods former merci toward him; passeth from thence into a profound admiration of the divine grace; whereby the imperfection of the legal sacrifices beeing abolished, Christ their perfection was to succeed, a true accomplisher and teacher of righteousnes. So re­turneth to crave the continuance of Gods merci in his present miseri: drawn on or renued by menes of Sauls persecution, (as it seemeth,) not yet determined.

The Psalmist (it seemeth David vnder Sauls persecution) bewaileth with much passion his constrained absence from Gods presence in his Ark and Tabernacle: and after a sharp combate of soule with mani deiecting afflictions, in fine getteth above them by the strength of his faith and hope in God.

The faithful people of Israĕl, vanquished now and dispersed by their Hethen enimies, (it seems the Philistims,) in their thraldom also persecuted and martired for Gods true religion; in complaining sort prezent to the high throne of grace their present condition, beeing oppressed by the enimies of God, and yet persisting in Gods true woorship; and with great vehemenci implore his favour and succour, who to their Ancesters had shewed himself so miraculously benign and helpful.

A song of honour to the spiritual Marriage of Christ with his Church, for [...]described under the shado of the marriage (as it seemeth) of King Salomon with the Daughter of Pharao: yet so, that som circumstances are verified only in the figure, and som other things only in the divine mysteri figured.

The Psalmist taking vieu of his old age and death approaching; entereth into consideration of the vaniti of worldli mynds, who plot for a perpetuiti of greatnes here, where death and time devour and consume all things: and contrariwise comforteth him­self by faith in God; who in the morning of the renüed world, wherein righteous men shal bere dominion, shal redeem him from the power of the grave and death; and translate him to his owne everlasting habitation: when as worldli men shal be re­mooved from their graves to hell, to be consumed, as beasts, with death euerlasting.

This Psalm, beeing made by ASAPH, that Master of Musick, (who was also a Composer of sacred hymns, and a Prophet;) introduceth God revealing himself to the world, by his Creatures, by his Oracles, and by his Iudgements. Then falling to debate matters with his chozen people, God sheweth that it is not their sacrifices wherein he taketh pleasure; beeing a service to him, neither proper of it self, and which in fine should cease: but in the spiritual sacrifices of praise, thankful vows, and invoca­tion. And he reprooveth those hypocrites, that durst talk of the woord of God, de­nying him and it in their lifes and manners: whose end, vnless they repented, should be helples destruction.

King DAVID, reprooved from God by the Prophet Nathan for his grievous sin with Bathsheba, leaveth in this Psalm an excellent pattern of an hart truly repentant; returning to the service of God, and care of his people.

A praier of the Church unto God, to be gracious unto mankynd, and to enlarge his blessed Kingdom over all the world; whence happines both earthli and celestial shall ensue: as hath been fulfilled by the coming of Christ.

King DAVID, having assembled the flour of all Israel to conduct the Ark of God with solemniti to mount Sion, the chozen place of rest; (which was the occasion, and is the argument of this Psalm;) beginneth his march with those sacred woords, uzed by Moses alwaies at the remooving of the Ark in the wilderness. Then with great exultation, celebrateth both the Maiesti, and the Goodnes of God, as toward mankynd in general, so especially toward his peculiarly elected race, drawn from servitude, and placed in great prosperiti. Afterward prosecuting the occasion, he setteth foorth the great honour of Sion, thus chozen to be the onli seat of Gods aspectable presence amongst his people: And upon the consideration of this trium­phant ascending of Gods Ark, beeing his Sanctuari upon earth; he breaketh out into a prophetical description of the Ascension of our Saviour, the Lord of that Ark, into the celestial Sanctuari, whereof that terrestrial was a shado and figure; from thence to pour blessings of deliveri from death and of salvation upon mankynd, to subdue all his enimies, and once again to reduce that selected people from disper­sion and miseri. Lastly (touching by the way the manner of the marching of the Ark,) he concludeth with a praier to God for the preserving of his people, and repressing of their enimies; that so forain lands may assubiect also themselfs to God: whom finally he exhorteth all the kingdoms of the world to woorship.

The Prophet King DAVID, in the time of Absaloms rebellion (for then it should seem this Psalm was made,) by iniurious persecution of his enimies, beeing reduced to extreme distress and miseri; though happi that he was therein a type of our Saviour, who was then also in him, as a Son in his Ancester; together with the historical narration of his owne wrongs and griefs; prophetically also describeth, and that more fully and properly, the passions of Christ, through the envi and malice of the Iues; who cruelly constrained him to pay at a deer ransom the price of that whereof himself in his owne person was not gilti. Thus oppressed reproached and scorned by his enimies, and by his neerest frends abandoned, for no other crime then for his zele toward the service and glori of God; he flieth by a most fervent and argu­mentative praier to God for succour; devoteth his enimies, (amongst whom first Achitophel, then Iudas had their parts,) to utter destruction; and lastly in his deliveri, sheweth his owne particular thankfulnes; the great comfort of Gods people; and a general propension of all the creatures of God, to praise him for his goodnes toward his chozen Church, consisting of all his loving and faithful servants.

This Psalm, (which seemeth to have been compozed in the time of Antiochus the perse­cutour, by som descendant of the famous ASAPH, and who bare also his name, which in that Tribe was frequent,) conteineth a most lamentable complaint unto God, of the ruins of Ierusalem, the defilements of the Temple, and massacre of Gods faithful servants. Then praying first for propitiation for the sins of the people, (the true cause of that calamiti;) he presseth on with most fervent suit, for speedi delive­rance, and large revenge upon their Hethen enimies.

The Prophet ASAPH, by the sence of his owne afflictions, and by contrari vieu of the exulting prosperiti of godles persons, who pass on a pleasant time, blaspheming God, and oppressing his servants; having endured (like as other of the people of God,) a sore temptation of calling into question the veri Omniscience of God, and his govern­ment over this loweër world: at length getting the victori by Gods especial assistance, he sheweth that out of the Sanctuari of God, where his Oracles were delivered, he had learned that it was not the condition of this transitori life, but the end it self, whereby the state of the good and bad was to be esteemed. Seeing then the end of the wicked to be utter destruction, and everlasting happines to attend the righteous; he betaketh himself wholy to the conduct of divine direction; with great assurance to be guided by Gods counseil in this life, and afterward to be received by God into eternal glori. In expectance whereof his soule repozeth.

ASAPH vieuing the corruption and insufficienci of Iudges in his time, admonisheth them that God is present in their assemblies, whose office they execute; counseleth, reproo­veth, and putteth them in mynd of their ends. And seeing the Land by their falt was now all out of frame, he praieth God to exercize his right of iudging the whole world himself.

King David, (who in great likelihood was author of this Psalm, and at such time as he was either driven from Sion by Absalom, or withheld by the necessiti of som war far off;) displaieth here his great longing love, toward the Temple, and so­lemn service of God there performed; accounteth them happiest, who alwaies reside in Gods house to praise him; them happi also, who at the state times, according to the law, held their voiages thether, through what difficulties of way so ever. So, earnestly praying God to be returned to that place of ioy; he ioineth with them in spirit, who profess their true life, safeti, and happines, to be placed in God.

MOSES here intituled the man of God, beeing in his charge of conducting the Israelites in the wilderness; where for their increduliti and murmuring, the divine indigna­tion brake oftentimes out upon them, til in fine an irrevocable sentence of death was pronounced against that whole generation, from twenti years old upward, which had seen Gods miracles in Aegypt, (two only excepted,) to be executed in that wildernes before their entrance into the dezired land: in this Psalm discovereth his extreme grief of hart for that miserable estate; the Peoples sins provoking God. and Gods punishments consuming them; vnto whom God in all former ages had been a stay and protection. Therfore prezenting unto God the remembrance of his former graciousnes; the confideration of his owne Eterniti, and of humane mortaliti in general (whose life groweing shorter by sundri degrees, was now at length reduced to a period of about seventi or fourescore years ordinarily:) he beseecheth God to have particular compassion upon this his chozen people, sore wasted with the punish­ments which their sins had called doun upon them; to make them wise by his grace; to comfort them with his returning favour; and lastly so to frame the coorse of their labours, that his promise continuing cleer and hopeful to them, might at length yet in their children have a glorious accomplishment.

This Psalm (consecrated to the Sabbath, as fit for an holi assembli;) exhorteth to praize by voice and musical instruments, Gods goodnes and iustice; apparent in the final destruction of the wicked, now miserably flourishing; and in his constant favour to the faithful inha­biters of his Church; prosecuted even in old age with comli grace, and fruitfulnes.

The Author of this Psalm, living in time of ungodli tyranni, under which himself did also greatly suffer; prezenteth the state of the Land unto the vieu of Almighti God; whom he calleth on to be an Avenger against those Tyrants, who oppressing Gods people, atheistically scorned his future iudgements; the veriti of which he establisheth by in­vincible argument. Then he comforteth the better sort, by assuring them that this chasticement should turn finally to their good; and iudgement should once again re­turn to true Iustice: and encourageth them to make a stand of defence against the wicked: who in wrong-dooing and oppression might execute their owne powër, but could not derive such authoriti from God: unto whose gracious protection he in fin [...] betakes himself; with assurance of his owne safeti, and of his enimies destruction. This Psalm is coniectured to have been made by David, at what time he was per­secuted by King Saul and his Coortiers: and then, seemeth most fitly to fall into the time, when after that most cruel massacre of Gods Priests, their wifes, children, ser­vants, and veri cattle, in hate of David, he began to think of standing upon his owne defence (beeing anointed by God for successour in the Kingdom;) yet without any purpose of attempt against Saul, in his person, peace, authoriti, or digniti.

An Invitation to all Nations, to prezent themselves cheerfully in the Coorts of God, with exclaming thanks and praises, for his constant goodnes and merci toward man­kynd; whom he hath made and framed peculiarly to be his.

DAVIDS vow unto God, touching the wel governing of Himself, his Coort, and King­dom: made it seemeth a little before his actual coming to the Croun.

King DAVID with great thankfulnes, and high ioy of spirit, celebrateth here the ex­celling graciousnes of God, toward himself in particular; the race of Israel in espe­cial; and in general toward all men who fear him and keep his covenant. Where at large he expresseth the goodnes of our heavenli Father, full of compassion and merci; prone to reclaim and forgivo mankynd offending; and contrariwise slowe in punishing. In fine he exciteth the happi Angels of God, with all his loial hosts and ereatures, to bless their great King, who hath placed his throne in the heavens, embracing them all with his supreme dominion. And himself lastly conioineth with them in lauding God.

A Psalm of Bliss and Glori, prezented unto God, as well in contemplation of his glorious estate, as also of the round world, and all the furniture and gests thereof; beeing crëated, governed, and constantly preserved, by the magnificent powër, wisdom, and goodnes of God. A petition is annexed, to consume utterly the wicked and sweep them out of the world, beeing the cause of all the dishonour and calamities thereof.

A Celebration of the gracious providence of God, and of his merci toward mankynd, in relieving them who in ani extreme distress wholy cast themselfs upon him in praier. Which is particularized in the examples of the Israelites in those times, (beeing times of exile and great calamiti:) whereof som in their return, lost their way in wyld deserts: other in not foloing the advice of God, became prisoners in chains and dungeons: A third sort by their wicked and lascivious life, fell into the usual punish­ment of grievous diseases: And a fourth, endured sore tempests at sea. All whom having had unexpected deliverance by God, he exhorteth to be therfore grateful, and in solemn assembli of Gods people before the senatours to profess their thankfulnes. An advise foloed by the Iues even at this day in those foure cases. Lastly he sheweth that the calamities which fall generally upon Nations, be it by barrennes of the earth; by oppression of Tyrants; by contempt growne upon a land in their Nobles and Governours, (whence much mischief ensueth;) or by ani other evil or sorro what­soever; are all brought upon them by their sins and that odious unthankfulnes to God: who yet even in publick miseries preserveth and prospereth his humble ser­vants: and when Nations apply themselfs faithfully to his service, poureth upon them all blessings opposite to those former punishments. Which things wise men will consider and make use of; especially so as to knowe and acknowlege the Crëatours goodnes.

The Prophet DAVID foresheweth the everlasting Kingdom and Priesthood of Christ: who after his Ascension, sitting at the Right hand of God, should send out his forces from Sion and Ierusalem, to reduce the world unto him. Which spiritual warfare should take so wonderful effect, that not onli at the veri beginning infinite multi­tudes should adioin themselfs to the Church: but in short time also the Empire of Rome it self, (then Head of mani Nations,) with other great kingdoms, should be conquered and subdued unto the obedience of Christ and his law. The proof whereof to the later ages did manifestly appear.

The Psalmist here sings the praises of God, both for his glorious woorks, and for his gracious acts toward the Israelites, in mercifully conducting them from the serviliti of Aegypt, to the happi land of Canaan; and therein chiefly for establishing to their everlasting good his sacred Law and Covenant. In observance whereof true wisdom consisteth.

A mixed description, aswel of the vertuous, as also of the prosperous life of a good man: beeing an hart-grief to the wicked; whose desires all perish.

This Psalm is with great reason coniectured to have been made by King David, and at his first coming to the possession of the kingdom of Iuda. It conteineth first his inward great thankfulnes to God for deliveri by divine hand from so mani strong attempts against him: admonishing no assurance to be like unto trust in God. Secondly it reci­teth the verse which the People had taken up to magnifi God with, for this victori as it were atchieved in advancing David above his enimies. And lastly it setteth foorth the dueti of a truly noble and religious King, in the example of this King David; who besides his private thankfulnes, maketh here a solemn entri into the Coorts of God; there prostrateth himself publicly in thanks and praier to the Al­mighti: which doon, he is blest of the Priests of God, and received as beeing sent to them from God to be their Governour. In fine, legal sacrifices are slain and offered up, with sound of triumphing praises, to the eternal Lord and King. In the person of King David, his Son our Saviour is here prefigured: who beeing refuzed by the Archbuilders, the Prelates and Potentates of his time; yet became by Gods grace the head-stone of the corner, whereupon the spiritual Church is builded, and wherein the Iues and Gentiles were united: beeing received of the true Israel, as sent unto them from God.

This Psalm, conceived to be Davids, and after a long time of persecution under King Saul, for that God had declared David for his successour; is a treasuri of mani excellent parts of de­votion, mani choise things for instruction: each Section beeing not incoherent within it self for matter, though not so in form of speach, by reason of tying the verse to an alphabetical order; (vzed also in som other Psalm [...], but in differing maner;) either in assistance of memori, or to make the matter more remarkable. David then first laieth here the ground of true blessed­nes to consist in converting our harts to God, by seeking to knowe him in his woord, and by ben­ding to serve him in observing his commandments: which infer an aversion from their contra­ries, namely lying ways and sin. He sheweth (and often by his owne example) the excellenci, and blessed effects of Gods Law and Woord. Gods woord is a light of heavenlitrueth: It illu­minateth the understanding: and bringeth life unto man; conducting him thereunto, as a lamp or star, through the pilgrimage of this cloudi world, wherein we are strangers. The Law also of God comprized in this woord, is a law everlasting; a law of perfect righteousnes, con­tinuing when all worldli perfections shall perish. Wonderful are the treasures of Wisdom, Vertu, and Ioy, wrapped up in this woord and law of God: and which beeing unfolded, bring under­standing to the simple: and are directions even for the yong. They advance man in wisdom, above the wit of his enimies, the science of the learned, the experience of the aged. In cases doutful, they are counselers; in dangers, they are hopes; in disgraces, countenancers; in afflicted estate, comforters; in calm meditations, most pure delights and ioys, far exceeding the ioys of wealth and worldli prosperiti. Lastly they place their foloers in so great repose of soule, that no offence from the world can subvert or interrupt it. Contrariwise we beeing all the woork of Gods hands, who hath made the whole world and all parts thereof to serve him, even as at this day they continue; and seeing also our waysly open to the sight of God: what can the proud despizers of Gods Law expect, but the curse of divine vengeance persuing them by divers iudgements to everlasting d [...]struction, til as dross they be consumed from off Gods earth? For although it be true that the mercies of God are great, yea and that the whole earth is reple­nished with them; yet far is salvation from the obduredly wicked. The horrour of whose ends reprezented to prudent mynds, breedeth in them a fear of the iudgements of God; and maketh them more resolvedly to hate the vain inventions of godles persons, whose trics and falshoods are but deceivings of themselves; as also more carefully to consider their owne coorses, and choo­zing the way of trueth, to make hast to serve God, refraining from everi evil and unapprooved way which might to his divine Maiesti be displeasing. But David now applying these generals to his owne particular, discovereth an extraordinari spirit and admirable desire, toward God, his woord, his law, and iudgements: professing they were his studi, meditation, delight, yea and matter of his speach: that he dezired nothing so much, as to have his hart, and ways so addressed toward God, as to knowe him, and keepe his laws. Seven times a day, did he praize God for his iustice: His praiers to God for assisting grace and protection, were earlier then the dawning of the toilsom day: his meditation on the woord of God and heavenli misteries, prevented the nightli watches: yea all the day long, his loving and longing thoughts, ran wholy upon the law of God: And at midnight also, when other men were at their natural rest, and slept; he wakening roze up to give thanks unto God in contemplation of his righteous iudgements. These were his trust, hope, comfort, and ioy. Love of these bred an hatred in him of all lying and false ways: a care to refrain from transgressing their rules in ani thing: a lothing of the veri compani of ungodli persons: an endevour to make his companions of them who feared God and kept his precepts: a zele that even consumed him with bitternes of grief, to see his enimes not forget only and viclate the law of God, but with wicked desires and the pride of an high hand attempt utterly to displace it; which called on God himself to take his quarrel [Page 108] [...] [Page 109] [...] [Page 110] in hand. Lastly this love of Gods woord and law, cauzed him to speak boldly thereof before Kings. And though Princes traduced him in unprinceli maner; yea and persecuted him with­out a cause: though the pride of his enimies sought maliciously and wrongfully, to bereave and deprive him, of his goods, by robbing him; of his good name and reputation, by forging lys and dispersing reproaches against him; and lastly of life it self, by lying in ambush to surprize him: yet his hart beeing held in aw by the woord of God, he forbare to repay wrong with wrong, sin with sin: but in silent sorro, even with streams of tears, bewailed their offences, and ensuing punishment. And for himself he confesseth this affliction was for his good; that God sent it him in veri faithfulnes, to reform his straying coorses; which effect it had wrought: and that his delight in the law of God, and hope in his woord, did both preserve and comfort him in all those troubles. This beeing Davids estate and disposition of soule, his praiers are sutable. He praieth God, that looking upon him, and considering he was his, and a lover of his law; he would vouchsafe to teach him it, by inlightning his understanding, and by induing him with good sense and iudgement: that he would give him a sound hart; and so inlarge and quicken it with heavenli ioy and cheerfulnes, as redily to run the way of Gods commandments: That having inclined him to the way of righteousnes, he would disturn his eys, from regarding vaniti; his hart, from beeing caught with covetousnes: that he would deliver him from lying ways; and preserve him in such strength of vertu, that no iniquiti might get ani dominion over him. And where it had pleazed God, by private message, to cauze David to be anointed King over Israel; and on that promise to rely; for which his proud enimies did deride and persue him: he praieth God to be myndful and confirm that woord; that having how to answer the reproach­ing him with that trust; the shame might redound upon his scorning adversaries. From whose oppression also he praieth now at length to be delivered: that walking at liberti, he might freely apply and exercise the law of God: and good men might freely also associate themselves unto him. And for observance of the divine law for the time to com, he maketh here a solemn vow unto God: whom he humbly withall praieth to accept that and other free offrings of his mouth, vows, praiers, and praises, beeing all he could offer. Finally he concludeth with the sum of his suit, the gift of understanding, and freedom from his enimies: that his life beeing continued, he might praize the goodnes of God: who now beeing chased out by Saul, and wandring up and doun like a sheep that had straied, yet did not, ne could forget Gods commandments; whose fa­vour he again imploreth, to give end to that extremiti. This Psalm (for the woorthines thus largely abridged) remaineth a cleer mirrour of the godli hart of David: which cauzed him to be a man after the hart of God, and to wear the honour of that incomparable title.

King DAVID having reduced the three parts of Ierusalem, that of Iuda, that of Beniamin, and the Mount held by the Iebusites, into one entire Citi; and there in Sion seated the Ark of God: having also according to the Law, established there supreme Coorts iuridical, for administration of Iustice to all Gods people: taking a vieu of this woork performed by divine grace; and of the peoples alacriti in frequen­ting Gods service: he expresseth in this Psalm his religious ioy for the same: and blessing Ierusalem, and all them that bless hir; concludeth with a promise on his owne behalf, both for the peoples sake, (his brethren in race and religion,) and espe­ally for the Temples sake of God, to procure studiously the good of that chozen Citi.

The prosperous and happi estate, both publick and private, of the man, who fearing God, leadeth a life full of integriti.

The Psalmist in the continuance of som great publick calamiti, wherein he had his part, (not unlikeli in the wearisom captiviti of Babilon) sendeth up his humble cry [...] unto almighti God, not to call their falts to a strict account, which the frailti of humane nature is not able to endure; but to express now at length that merci of his, which draweth men to fear and serve him with comfort. So professing his hope in God; and exercizing his patience in that hope; yet continuing still his fervent desire in this patience: he exhorteth all Israel to persevere in like attending trust, assuring them that God would redeem them from all their sins and afflictions.

The people of Iuda, and especially the sacred Quires of the House of God, after that great overthrowe of Ierusalem and the Temple by the Chaldeans, beeing now in capti­viti within the dominions of Babilon; and having carried their instruments of Music with them: are required in scorn by their insolent conquerers, to make them merri with som song of Sion. Which they refuzing to profane in that sort: make a vow, with execration against themselfs, if ought before Ierusalem, and hope of hir re­stauration, ascend at ani time to ani highth of ioy in their now most woful mynds. And conclude with betaking unto divine revenge, the insulting malice of the unnatural Edomites, and the cruelti of the Babilonians, in that heavi day of Ierusalem.

DAVID in this divine meditation, addressed to God, acknowelegeth at large Gods knowe­lege of all things, even before they have beeing; and in particular of all the thoughts and ways of man: rendreth a reason of this Omniscience, from the creation of all, and particu­larly from the merveilous fabric of man: which ravisheth his mynd into such admiration, that breaking into most affectionate praises of the manifold woorks and ways of God; he professeth also that his thoughts are no sooner after sleep awakened but they first are sea­zoned with this sweet contemplation. Contrarily falling into extreme detestation yea and imprecation against those wicked ones, who blasphemous toward God, vainly extol Gods enimies: he concludeth with fervent praier, that himself may be purified by the grace of God, & so conducted through the ways of this world, as to attain finally his everlasting rest.

This Psalm of DAVID seemeth by the matter thereof to have been made, upon som oc­casion of an accident hapned out in Sauls third expedition against David: when persuing him with three thousand of his choisest men up in the rocks of Engedi: and having there withdrawn himself a side into a cave, he had a skirt of his robe secretly cut off by David, without offer of ani violence to his person. At which time Saul in shew reconciling himself to righteous David, yet afterward renued sharp persuit against him: hoping (how vainly, and from how blynd desire?) at som time or other to effect his destruction, whom God had declared successour in the kingdom. David therfore in this Psalm, prezenting his humble praiers as a sacrifice to Almighti God, beseecheth him to preserve him in woord thought and deed from sin: preferring the severe reproofs of a iust man, before the delicacies and pleasures of the wicked. Then closely intimating how kyndly he had dealt with Saul; and how cruelly he was requited: he praieth God to continue still his gracious protectour; and that the snares laid by his enimies, might entrap their owne gilti selfs, whilest he with his innocenci did happily escape them.

King DAVID now flourishing as it seemeth with prosperiti, applieth most woorthily his thankful soule to sound out the high praises of the Author thereof. He celebrateth ther­fore most excellently in this Psalm, the incomprehensible Greatnes, and glorious Maiesti of the Eternal King. Then he singeth Gods Goodnes, his Iustice, and Merci, embracing all his woorks with all favorable benigniti. All which therfore he exciteth to return praise to their Lord and Maker: And chiefly the true servants and Saints of God, that by their menes the glori of the kingdom of God, may be made knowne over all the world. Himself then in example, describeth the boundles extent and amplitude of Gods ever­lasting kingdom: his assistance where need is: his fatherls providence, ministring food duely to all things whose lifes are therby susteined: his iustice, and holines, in all his ways and actions; especially in his gracious attentivenes to the iust petitions of his servants, ever saving all those that love him; as contrarily in his provoked severitie toward the wicked, retributing to them their iust and deserved destruction. For which he inviteth all men to ioin with him in ever praizing God.

The Psalmist [...]owing perpetual praises to God, advizeth not to fix our trusts or hopes on perishing Princes; but upon the unchanging trueth and fideliti of God, the Creatour of all things: who is the Protectour and reliever of all that are in distress; the over­thrower of the wicked with all their ways and counseils; and the King of his Church for ever.