The Annotations of the Rev. David Dickson (1788)

Psalm 1

This Psalm teacheth, that no ungodly man is blessed, but the godly man only, verse 1–2, which is proved by three reasons: The first, because God doth bless the godly even in this life with grace to bring forth good works profitable to themselves and others, in every state of life, verse 3. But all that the wicked do for making themselves happy, shall be blasted, and found to be mere vanity, verse 4. Another reason is, because after this life the wicked shall be secluded from the presence of God, and society of the godly at the Day of Judgment, verse 5. The third reason, confirming both the former, is, because God approveth the way of the godly, and will make the end of the way of the ungodly, destruction, verse 6.

Psalm 2

That this Psalm doth mainly, if not only, concern Christ, appeareth by this, That it hath not so much as David’s name in the inscription, albeit he did write it, and by Acts 4:25–26, where it is appropriated to Christ. This Psalm hath two parts; in the former is set down the stability of Christ’s kingdom, against all the enemies thereof, verse 1–3. First, because God the Father taketh part with his Son, against all his enemies, and will establish Christ’s kingdom, maugre [in spite of] them all, verse 4–6. Secondly, Because in the Covenant of Redemption the Father hath promised to the Son, enlargement of his kingdom and victory over all his enemies, verse 7–9. In the latter part of the Psalm, the Prophet delivereth the use of this doctrine in an exhortation to great and small, to repent of their sins, and to believe in Christ, verse 10–12.

Psalm 3

This Psalm holdeth forth a notable proof and benefit of Faith in David’s experience; who when his own son Absalom rebelled against him, and forced him to flee for fear of his life; did, First, Lay before the Lord his pitiful condition, verse 1–2. Secondly, He settled his faith on God, prayed and obtained a comfortable answer, was quiet and refreshed in soul and body, and made confident against all fears possible, verse 3–6. Thirdly, He continueth in Prayer, confirming his faith from former experience, verse 7. And, Lastly, He giveth forth the use of his experience to the Church’s edification in a general doctrine, verse 8.

Psalm 4

Another experience of David, as an example of a Christian sufferer, unjustly persecuted and scorned for his piety by his profane enemies, such as Saul, and his courtiers were: Wherein, First, He sitteth down his prayer, verse 1. Secondly, Then being comforted in God, he insulteth over his enemies, and glorieth in God’s favour, verse 2–3. Thirdly, He exhorteth his enemies to repentance, and faith in God, verse 4–5. Fourthly, He preferreth the blessedness of his estate above whatsoever the worldly man can enjoy, verse 6–8.

Psalm 5

David, as a type of Christ, and one of the number of his afflicted followers, set forth in his affliction, as an example of exercise to others in after ages, doth pray for himself, and against his enemies, using sundry arguments to strengthen himself in his hope to be heard: First, From the grace of God bestowed on himself to use the means, verse 1–3. Secondly, from the justice of God against his wicked enemies, verse 4–6. Thirdly, from his own stedfast purpose and desire to continue in God’s service, and to walk so uprightly, as the enemy shall not have advantage of him by his miscarriage, verse 7–8. Fourthly, From the ripeness of sin in his adversaries, which did prepare them for sudden destruction, verse 9–10. Fifthly, From the certain hope of joy, and defence, and spiritual blessing to be bestowed on himself and all believers, out of the free love and favour of God toward them, verse 11–12.

Psalm 6

Another experience of David, useful to be known by all the children of God, who are subject to the like exercise; wherein David, being under the sense of the Lord’s heavy hand, upon his body and spirit, prayeth for the removal of felt wrath, verse 1–3. Next prayeth for the renewed feeling and experience of God’s mercy towards him, laying forth his lamentable condition before the pitiful eye of God, verse 4–7. After which, being heard and comforted, in the third place, he defieth and triumpheth over all his enemies, verse 8–9.

Psalm 7

The Prophet as a type of Christ mystical, and an example of Christians’ suffering, being slandered of treason against his Prince, by one of the courtiers; First, Flieth to God for delivery, verse 1–2. Secondly, Cleareth his innocence, verse 3–5. Thirdly, Requesteth the Lord to judge between him and his enemies, verse 6–9. And, Fourthly, In prayer is made confident that the Lord will plead for him against his enemies, verse 10–13, and will return their devised mischief against him, upon their own head, verse 14–16. Whereupon, in the last place, he promiseth praise to God for his righteous Judgment, verse 17.

Psalm 8

To the end the Prophet may commend the glory of God’s grace towards men: He first admireth his glory in the works of Creation and Providence, which are able to stop the mouth of all blasphemous Atheists, verse 1–2. In the second place, he admireth the Lord’s love to man above all other, even the most glorious creatures, verse 3–4. Thirdly, he sitteth out this grace of God to man, in the incarnation, humiliation, and exaltation of Christ for man’s cause, and for restoring of redeemed man in Christ, to their right unto, and over the visible creatures, verse 5–8, and closet the Psalm with the admiration of God’s glory in all the earth, verse 9.

Psalm 9

Here is David’s Song of Praise to God; first, for his own experience of God’s goodness towards himself, and God’s righteous Judgment against his enemies, verse 1–4. Secondly, for the Lord’s readiness to do the like work in favour of all the godly, verse 5–10. Thirdly, He exhorteth the godly to praise God with him, verse 11–12. Fourthly, he prayeth for his own delivery out of his present distress, verse 13–14. Fifthly, He hath assurance of the overthrow of all his enemies, verse 15–18. And last of all, for the execution of this overthrow, he heartily prayeth, verse 19–20.

Psalm 10

This Psalm wanteth an inscription, and that in God’s wisdom, that being less restricted to a particular man’s case, it may be of more general use, whensoever the godly find themselves in a condition whereunto this Prayer may be suitable, and especially in time of general persecution. The Prophet here complaineth to God, and craveth justice against the persecutors of his people, because of the intolerable wickedness of the oppressor, verse 1–11. Secondly, He prayeth for hastening of the delivery of the Lord’s people, and for hastening of the judgment upon the persecutors, for vindication of the glory of God’s justice against his enemies, and of his mercy to his people, verse 12–15. Thirdly, He professeth his confidence that he shall be heard, and so glorifieth God, verse 16–18.

Psalm 11

David, as an example of a Christian under the trial of his faith in time of trouble, and tempted to desperation, resisted the temptation how desperate soever his condition seemed, verse 1–2. And disputeth for the confirmation of his own faith, verse 3–7.

Psalm 12

The Prophet having observed, as is set down, verse 8, how wickedness lifteth up the head in all the land, when the places of power and trust do come into the hands of naughty and vile men, doth give direction by his own example unto the godly, first, To have their recourse to God by prayer, while they are borne down by the wicked in such an ill time, verse 1–2. And next how to comfort themselves by the word of God, pronouncing the sentence of justice upon all loose–tongued men, verse 3–4. And promising delivery to the oppressed godly, and preservation of the Church in all generations, verse 5–7. Howsoever he suffer wicked men to bear rule sometimes, and wickedness to abound by that mean, verse 8.

Psalm 13

Another Christian experience, wherein David under the sense of desertion, layeth forth his lamentable case before the Lord, verse 1–2. Prayeth for relief, verse 3–4. And by faith is refreshed and comforted, verse 5–6.

Psalm 14

David, looking on the Constitution of the visible Church, and seeing the great body of the people lying in their natural state, working iniquity, and hating the truly godly amongst them, even to the death, verse 1–3. Comforteth the godly, first, by the care the Lord hath of them, in pleading their cause against the ungodly, verse 4–6. And next, by giving hope of better days for the godly, when after sore plagues come on that people, Christ should manifest himself to them, verse 7.

Psalm 15

The Prophet for distinguishing of the true Members of the Church, from those who were only outwardly Professors, asketh of the Lord how the one may be known from the other? verse 1. And receiveth answer to the question, verse 2–5.

Psalm 16

David, in this Psalm, finding himself in the state of grace, prayeth for preservation in general, in relation unto all dangers and evils in body and soul, and whatsoever other evil, from which a godly man, with allowance of God’s word might pray to be preserved. His only reason to assure himself to be heard, is because he had gotten grace to trust in God. The sincerity of which faith in God he proveth by sundry evidences, verse 1–4. In the second place, He climbeth up to the comfort and joy of believing; and all the grounds of joy whereupon he goeth, do serve both to confirm his faith, and to give him assurance of the granting of his prayer, verse 5–11.

Psalm 17

This Psalm, according to the inscription thereof, is a Prayer of David, mixed with sundry reasons for helping; wherein first, He craveth in general justice in the controversy between him and his oppressors, verse 1–4. Secondly, More specially, he requesteth for a wise carriage of himself under his exercise, verse 5–6. Thirdly, Prayeth for protection and perseveration from his enemies, verse 7–12. Fourthly, For disappointment to his enemies, and for delivery of himself from them, verse 13–14. And closeth comfortably in confidence of a good answer and hope of satisfactory happiness, verse 15.

Psalm 18

David in this Psalm as a Type of Christ, and fellow partaker of the sufferings of Christ in his mystical members, and of deliveries and victories over his and their enemies, being now settled in the kingdom, praiseth God for his marvelous mercies; and as a Type of Christ, he prophesieth of the enlargement and stability of his own kingdom, and of Christ’s Kingdom, represented thereby; and first obligeth himself thankfully to depend on God, whatsoever enemies he shall have to deal with, verse 1–3. Secondly, He giveth a reason of his resolution, from the experience of the Lord’s delivering of him out of his deepest distresses, verse 4–19. Thirdly, He amplifieth this mercy, acknowledging than this was a fruit of his faith, and righteous dealing with his party–adversary; the like whereof every Believer might expect, as well as he for time coming, by reason of this his bygone large experience, verse 20–30. Fourthly, He praiseth God in particular, for the experience he hath had in time bygone in warfare, and victories in battle, to verse 43. Fifthly, As a Type of Christ he promiseth to himself the enlargement of his own kingdom, and prophesieth of the enlargement of Christ’s kingdom among the Gentiles, for which he praiseth God unto the end of the Psalm, verse 43–50.

Psalm 19

This Psalm is a sweet contemplation of the glory of God’s wisdom, power and goodness, shining in the works of creation, verse 1–6. And of the glory of his holiness and rich grace, shining through his word and ordinances in his Church, verse 7–10. Whereof the Prophet having proof, prayeth to have the right use and benefit, verse 11–14.

Psalm 20

This Psalm was indited to the Church in the form of a Prayer for the Kings of Israel, but with a special eye upon, and relation unto Christ, the King of Israel; in respect of whom this Prayer is a Prophecy, and a form of blessing of Christ, and praying for his Kingdom, whereof the Kingdom of Israel was a Type, and the Kings thereof are Types of Christ. Not that the kingdom in every condition was figurative, or every King a Type of him; but as the Priests being taken not severally, one by one, but together, shadowed forth in something, Christ in the office of his Priesthood: so the Kings, not every one, but taken together, shadowed forth in something, Christ in his Royal office, and their kingdom resembled his kingdom in his visible Church in some things, and in his invisible Church in other some things, leaving room to some persons, both among the Priests and Kings, to be more specially Types than any of the rest in common, verse 1–5. After which the Church’s confidence to be heard is set down, and their gloriation [glorying] in God over their enemies, with dependence on God for salvation in all difficulties and straits, verse 6–9.

Psalm 21

As the former Psalm was a Prayer for the preservation of the kingdom of Israel, in relation to the kingdom of Christ, represented by it: so this Psalm is a form of thanksgiving unto God by the Church, for blessing of the kingdom of Israel, representing the blessing and cause of thanksgiving, to be found in Christ, and his kingdom, wherein a number of good things are set forth, heaped upon the King, verse 1–7. And a number of miseries set forth, heaped on the head of his enemies, verse 8–12. For both which the Lord is glorified, verse 13. The reason why the former Psalm and this are referred in so many particulars unto Christ, is, because the verity of these things here spoken of, is to be sought in Christ, and his Kingdom; for but in some few only of the Kings, and in some few times of the kingdom only, was the shadow of what is here spoken of to be found, when the whole history is consulted.

Psalm 22

This Psalm is a prophecy of Christ’s deepest sufferings, whereof David’s exercise is a Type. The agony of spirit in Christ, and wrestling, of David’s faith as the Type, is set down, to verse 22, and the victory, and the outgate to the end of the Psalm. In the exercise there are three conflicts between sense and faith. The first conflict, wherein the sense of trouble is set down, verse 1–2, and faith’s wrestling against it, verse 3–5. The second conflict, wherein is the second assault of sense, verse 6–8. And faith’s wrestling against it, verse 9–11. The third conflict, wherein the third assault of sense is verse 12–18, and faith’s wrestling with it, verse 19–21. Then follows the victory, set forth first in a promise of praise, verse 22. Secondly, In an exhortation to all the godly, to praise the Lord, with a reason from his experience, verse 23–24. Thirdly, In a renewed promise of praise and thanks to the edification of the Church, verse 25. Fourthly, In a prophecy of the increase of God’s glory in the earth, as a fruit of Christ’s sufferings and victory, verse 26–31.

Psalm 23

This Psalm is the expression of the Prophet’s confidence in God’s grace, wherein from the settling himself in the belief of our covenanted relation, between God and him, he doth draw sundry comfortable conclusions and confirmations of faith from it, concerning the Lord’s furnishing every necessary good thing to him, verse 1–2. For recovery of him from every evil condition, wherein he may fall, verse 3. And for assisting and comforting him in the greatest danger he could fall into, verse 4. And for making him blessed in despite of his enemies, verse 5. And for continuing in God’s grace and fellowship for ever, verse 6.

Psalm 24

The Psalmist having in the first place set down God’s Lordship in the world, that he may thereby commend the special prerogative of the true Church, verse 1–2. Describeth in the next place the true citizens of this spiritual kingdom, verse 3–6. And exhorteth in the third place all incorporations, and in special the visible Church, to accept the offer of a more entire communication with God in Christ, that they may enjoy spiritual privileges of the subjects of the invisible and spiritual kingdom, verse 7–10.

Psalm 25

In this Psalm the Prophet being in danger of his life by his enemies without, and troubled with the sense of sin within, maketh his prayer for relief from both, mixing meditation with prayer along the Psalm, for strengthening of his faith: So, first he prayeth from verse 1–8. Then meditateth, verse 8–10. In the third room he prayeth again, verse 11. In the fourth is a new meditation, verse 12–15. In the last room is a prayer from verse 16 to the end.

Psalm 26

David being oppressed by the Judges of the land, his powerful adversaries, and being exiled from the House of God, he appealeth to God, the supreme Judge in the testimony of a good conscience, bearing him witness, first of his endeavour to walk uprightly as became a believer, verse 1–3. And, Secondly, Of his keeping himself from the contagion of evil counsel, sinful courses, and example of the wicked, verse 4–5. Thirdly, Of his purpose still to behave himself holily and righteously, out of love to be partaker of the public privileges of the Lord’s people in the Congregation, verse 6–8. Whereupon he prayeth to be free of the judgment coming on the wicked, verse 9–10. According as he was purposed to eschew their sins, verse 11. And he closeth his prayer with comfort and assurance to be heard, verse 12.

Psalm 27

In this Psalm David sitteth down what use he had of his faith in God, in the time of his trouble; and, first how he strengthened his faith, verse 1–6. And next, how he prayed upon the aforesaid grounds, verse 7–12. And thirdly, what advantage he had by believing in God, in the time of his exercise, verse 13. Whereupon he exhorts all the godly to follow his example, under hope to be helped, as he was helped, verse 14.

Psalm 28

In the first part of this Psalm, we have the Prophet’s conflict against his enemies, such as in the former Psalm is to be seen, wherein he prayeth for audience, verse 1–2, and delivery to himself, verse 3, and that God would vindicate his own justice against his disdainful enemies, verse 4–5. In the latter part, the Prophet having gotten comfort in his Prayer, doth glorify God, verse 6, and strengthens his own and the rest of the Godlies’ faith, verse 7–8, and prayeth for a blessing to the Church, verse 9.

Psalm 29

David exhorteth Princes and great men, to humble themselves before God, and to worship him (as he hath commanded) in his public ordinances, verse 1–2. First, because he is infinitely higher than they, and more terrible to all men, than they can be to their subjects, or inferiors, as the uttering of his majesty and power by thunder doth make evident, verse 3–9. Secondly, Because he offereth the means of saving knowledge, even all his ordinances, whereby men may heartily glorify him in their assemblies, verse 9. Thirdly, Because he is an everlasting King and Ruler of all the creatures, verse 10. And Fourthly, Because such as do humbly submit themselves to him, and worship him as his people should do, shall be furnished with abilities for every good work, and shall be abundantly blessed.

Psalm 30

David praiseth God for his late deliverance from the hand of Absalom, verse 1–3. And, Secondly, He exhorteth others to praise God also for his mercies, verse 4–5. Thirdly, He confesseth his carnal security, and how he was corrected for it, verse 6–7. Fourthly, He sheweth how he prayed for mercy, verse 8–10. And fifthly, He praiseth the Lord for his gracious answer, verse 11–12.

Psalm 31

Another exercise of David, wherein he being in great danger to be taken by his enemies, prayeth for delivery, verse 1–6. Secondly, He strengtheneth his faith by his bygone experience, verse 7–8. Thirdly, In prayer he layeth out his lamentable condition before God, verse 9–13. Fourthly, He wrestleth on in prayer for comfort and safety to himself, and confusion to his enemies, verse 14–18. Fifthly, Being delivered and comforted by a new experience of God’s merciful preservation of him, he maketh good use of it, by praising God for it, and exhorting the godly to love God and rely on him, verse 19–24.

Psalm 32

David in this Psalm describeth the blessedness of the man justified by faith, by way of general doctrine, set down, verse 1–2. Which he cleareth by his own experience, verse 3–5. Then he sheweth the uses both of the general doctrine, and of his own experience; First, for inducing the godly, to go to God by prayer in trouble, verse 6. Secondly, For confirming of his own faith, verse 7. Thirdly, For teaching all men submission to God, and not to strive with him when he doth correct or exercise them, verse 8–9. Fourthly, For believing in God in all conditions, verse 10. And fifthly, For making the Lord the joy and delight of the justified man.

Psalm 33

This Psalm, in God’s providence, hath no inscription, as also many others have none, that we may look upon Holy Scriptures as altogether inspired of God, and not put price upon it for the writers thereof, whether their name be expressed or not. In it there is, first, an exhortation to praise God, verse 1–3; for his powerful, wise, and righteous government of all things in general, verse 4–5; and more especially for his powerful guiding the works of Creation, verse 6–7. Secondly, An exhortation, as to praise God, so also to fear him, for his omnipotency, and his powerful overruling and disappointing all the devices of men against his Church, and his powerful executing all his own will, verse 8–11. Thirdly, A proclaiming the blessedness of the Lord’s Church and people, and of God’s praises in reaching his providence over all the world, in favour of his people, verse 12–15. In special, for disappointing and evacuating all vain confidences of men great and small, who do not trust in him, verse 16–17, and taking care of such as fear him, and trust in him, to deliver them from all evil, verse 18–19. Fourthly, The use is set down which the godly do make of this doctrine and song of Praise.

Psalm 34

In this Psalm, David praiseth God for his delivery from the King of Gath, and exhorteth others to praise God with him, for his experience of God’s mercy, verse 1–6. Then for making farther use of this mercy, he gives out general doctrines concerning God’s protection and care of his children, with the use thereof, verse 7–10. Thirdly, He gives counsel how to lead a blessed life, verse 11–14. Fourthly, He enforceth his counsel by promises to the godly, who obey God’s counsel; and threatenings to the wicked man, who obeyeth not, verse 15–22.

Psalm 35

This Psalm is a representation of Christ’s hottest contest with his adversaries, wherein they are about to do their worst against him, and his kingdom; and he denounceth the hottest wrath of God against them, for their everlasting overthrow, set forth under the shadow of David’s contest with his irreconcilable enemies. Wherein he prayeth God to arise for him, verse 1–3, and take order with his despiteful enemies, verse 4–8, which as it may comfort the supplicant, so shall it serve also for God’s glory, verse 9–10. A main reason of which petition, is the unjust and ingrate dealing of his enemies with him, verse 11–16. Whereupon he reneweth his petition the second time, verse 17–19, pressing his former reason from the enemies unjust and insolent disposition, verse 20–21. And then reneweth his petition the third time for himself against his enemies, verse 22–26, and for all the favourers of his cause, verse 27–28.

Psalm 36

This Psalm hath three parts. In the first, David sets down the perverseness of the wicked in their sinful course and devices against the godly and himself, verse 1–4. In the second, He comforts himself, and doth settle his faith on the praises and properties of God, verse 5–9. In the third, He prayeth in the behalf of God’s children, and for himself, to be delivered from the wicked, verse 10–12.

Psalm 37

This Psalm tendeth to guard the godly against the ordinary tentation unto envy, emulation, fretting, and discouragement in the way of godliness, arising from the temporal prosperity of the wicked, and that by eight directions or counsels from the Lord, each of them confirmed by reasons; most of which are comparisons of the blessed estate of the godly at the worst, with the estate of the wicked at their best. Their first direction or counsel, verse 1–2; the second, verse 3; the third, verse 4; the fourth, verse 5–6; the fifth, verse 7; the sixth, verse 8–26; the seventh, verse 27–33; the eighth direction, verse 34 to the end.

Psalm 38

In this Psalm, David in trouble both of soul and body, as an example of the hardest exercises that Christ’s followers can fall into; First, Prayeth for the mitigation of his trouble and removal of wrath, verse 1. And secondly, Layeth out this sense of the trouble which he felt immediately from God, verse 2–8. Thirdly, Having put up his confused desires to God, for Prayers, in the sense of his inability to express himself, verse 9–10, He lays out his sense of the grief and troubles which he felt from men, and endured with great patience, verse 11–14. Fourthly, He sets down the wrestling he had in prayer to God, because of his persecution by his adversaries, verse 15–20. And closeth the Psalm, not having gotten comfort for the time, verse 21–22.

Psalm 39

Another such like hard exercise as in the former Psalm, wherein David acknowledgeth his infirmity in a passionate expression, when he was in trouble, verse 1–4. Secondly, He recovereth and comforted himself, verse 5–7. Thirdly, What was his prayer in this exercise, verse 8–13.

Psalm 40

David as a Type of Christ in the whole Psalm, and as an example of the exercise of the godly, giveth thanks for the experience of God’s delivering of him out of a notable trouble, verse 1–4. In the second place, He is led on in his thanksgiving to praise God for the great work of Redemption by Christ the Son of God coming into the world, which is the fountain of all other mercies to the Saints, verse 5–8. In the third place, David in Type, and Christ in the accomplishment, giving account of his prophetical office, intercedeth and prayeth for the evidence of God’s favour to himself personally and mystically considered, verse 9–13, and for disappointment of his enemies, verse 14–15, and for the comfort of all the godly beholding his exercise and his delivery, which he confidently doth expect, verse 16–17.

Psalm 41

David as a Type of Christ, and one of his afflicted followers, after prayer comforteth himself against the uncharitable Judgment, which the wicked had of him in his affliction, verse 1–4. In the second place, he complaineth of his enemies’ cursed disposition against him, and prayeth to be delivered out of his trouble, verse 5–10. In the third place, he is answered comfortably, and praiseth God for it, verse 11–13.

Psalm 42

In this Psalm David sheweth what was his longing after the fellowship of the Saints in their public worship and service of God in the time of his banishment, by the persecution of Saul, verse 1–4, and how he wrestled with discouragements, by checking himself for it, and by praying to God, whereby he was erected unto hope and confidence to be answered, verse 5–11.

Psalm 43

This Psalm tendeth to the same purpose with the former; for David in exile complaineth of his persecutors, and prayeth for delivery, and regretteth his sad condition, verse 1–2. Prayeth for restitution unto the liberty of the public ordinances, promising to praise God at his returning cheerfully, verse 3–4, and wrestleth with his discouragements as he did in the former Psalm, verse 5.

Psalm 44

The Church under heavy persecution, First, Strengtheneth her faith in God before she enter upon her lamentation, verse 1–8. In the second place, She layeth forth her sad sufferings under the hands of cruel persecutors, verse 9–16. In the third, She professeth her constant adherence unto God, and doth avow his truth for time bypast, and her purpose to continue for time to come, verse 17–22. In the last place, They pray unto the Lord to arise, and relieve them from their cruel persecutors, for the glory of both his justice and mercy, verse 23–25.

Psalm 45

Laying aside what useth to be spoken here of Solomon’s marrying of Pharaoh’s daughter, and of some typical things therein, (tending to the extenuation of Solomon’s fault) as conjectural, and serving nothing to the advantage of that marriage, presuppose the conjecture did hold, both concerning the occasion, and also what might seem typical in it, because similitudes taken from, and types made of what things soever God pleaseth, do serve to make clear what the Spirit will have taken up about Christ, or about any spiritual Antitype; but doth not serve to make clear the thing resembled by the Antitype from being sinful, as by the Type of Agar, and of the brazen serpent, and of Jonas his punishment, and sundry other similitudes and parables set down in Scripture doth appear: But we are sure this Psalm is a song, describing the mystical marriage of the Messiah Christ Jesus our Lord, and his Church, wherein Christ the bridegroom is praised, verse 1–9; and the Church his spouse is instructed in her duty to him, verse 10–15; and the end if the song declared to be the everlasting praise of Christ, verse 16–17.

Psalm 46

After some notable delivery of the Church from her enemies, the Lord’s people do confirm themselves in their resolution to trust in God, and not to be afraid of trouble, because of his comfortable presence among them, which is like unto a river of continual refreshment, as late experience did give evidence, verse 1–6, and do exhort all men in the world to observe this his late work, and make use of it for their humiliation, verse 7–10, as the Church doth make use of it for confirmation, verse 11.

Psalm 47

This Psalm is a prophecy of the enlargement of Christ’s Kingdom, and of the conjunction of Jews and Gentiles, in one body under Christ their head and Lord, delivered by way of exhortation to Jews and Gentiles, joyfully to praise the God and Saviour of the people, Jesus Christ, on whom the Psalmist looketh as now ascended into Heaven triumphantly, after the full payment made of the price of redemption, and as going about the gathering in of the redeemed Gentiles, till he bring in the fulness of them into one Church with the Jews: The exhortation is prefixed, verse 1, and repeated, verse 6–7. The reasons of the exhortation to a joyful praising of him are seven: The first, verse 2. The second, verse 3. The third, verse 4. The fourth, verse 5. The fifth, verse 7. The sixth, verse 8. The seventh, verse 9.

Psalm 48

In this Psalm the Lord is magnified for all his mercies bestowed on his Church, (resembled by Jerusalem), verse 1–3. And in special for a late mercy manifested in a passage of his care to preserve Jerusalem, a Type of the Church universal, against the assault of mighty Kings, verse 4–6. The uses of which mercies are set down in number seven: The first, verse 7. The second, verse 8. The third, verse 9. The fourth, verse 10. The fifth, verse 11. The sixth, verse 12–13. The seventh, verse 14.

Psalm 49

This Psalm sets forth the gloriation of a Believer in the grace of God, and in his blessed condition, wherein he is lifted up above all the wealthy and honourable men in the world, who are not reconciled unto God; and this the Psalmist delivereth out of his own feeling and experience. And first, because it is a main matter and worthy of all acceptation, he maketh a preface to his gloriation [glorying], verse 1–4. Then he cometh out with it, making his boast in God, That by faith in God he was so secured against sin and misery that they should not be able to mar his happiness, verse 5. Thirdly, He doth prefer his blessedness above whatsoever wealth or riches could yield to a man, verse 6–10, and above whatsoever dominion over fair lands, or honour among men could yield to any man, either living or after his death, either to himself or to any of his posterity, verse 11–14. Fourthly, He giveth reason of his gloriation [glorying], because being justified by faith, and at peace with God, he was sure of delivery from every evil, and to be received out of his grace into glory and fellowship with God, verse 15. Fifthly, He guards every true Believer against every temptation which might disquiet him, when he seeth himself and other godly persons in outward trouble, and the wicked in posterity, verse 16–20.

Psalm 50

This Psalm is a citing of the visible Church before God, the Judge of all the earth, (who at last shall judge all flesh in the day of Judgment, and shall take vengeance on the wicked), to compear [appear] before the tribunal of God; now in time when mercy may be had, and now then timeously to consider the Lord’s controversy against sinners in his Church, that they may repent and be saved. And first, The dreadfulness of the Judgment is set down, verse 1–3. Secondly, The citation of the party, that is, the visible Church with the witnesses, verse 4–6. Thirdly, There is a challenge of self–work Justiciaries, Legalists, and formal Ceremonialists, who did rest upon outward good behavior, and upon the outward discharge of the ordinances, as if the sacrifices of the law or any performance of external duties, had been sufficient to expiate sin, and justify a man, verse 7–13. Fourthly, There is a direction unto them how to come off their legal righteousness, and carnal way of worship, and to turn themselves to the right way of worshipping God in spirit and truth, verse 14–15. Fifthly, There is a challenge of those who were grossly wicked, verse 16–21. And lastly, There is a direction also to them to repent, and to give God glory in time, with an encouragement to the upright Believers to go on their way, verse 22–23.

Psalm 51

The Psalmist in the sad sense of his guiltiness, prayeth for remission of sin, with an eye to the Lord’s large mercy, verse 1–2, and followeth his petition with a deep and hearty confession of his sinfulness, verse 3–6. He prayeth the second time for remission of sin, with an eye toward the blood of the Messiah, verse 7, and followeth it with another petition for comfort to his afflicted spirit, verse 8. He prayeth for remission of sins the third time, verse 9, and followeth it with another petition for renewed comfort of the Holy Spirit, and for removal of felt wrath, with a promise of making use thereof, to the edification of God’s people, verse 10–13. He prayeth for remission of sin the fourth time, and namely of that particular sin, wherewith for the present his conscience was most troubled, verse 14, and he followeth it with another petition, for enabling of him for a more spiritual and sincere manner of serving God hereafter, renouncing all confidence in the external ceremonies of the law, verse 15–17. And last of all, he prayeth for mercy to the Church, verse 18–19.

Psalm 52

The scope of the Psalmist is to shew, that Doeg his enemy had no reason to glory in the favour of the court, purchased by his false and cruel calumnies against him, and the Lord’s Priests, which he proveth by four reasons: First, Because God’s kindness could not be taken away by Doeg’s cruel calumnies, verse 1. Secondly, Because God should root out Doeg out of the world for his wicked calumnies, verse 3–5. Thirdly, Because Doeg would be made a laughingstock and matter of derision to the Godly, verse 6–7. Fourthly, Because maugre his malice, David should be blessed as a Believer in God, and a true worshipper of him, verse 8. Thereupon he concludeth with praise to God, verse 9.

Psalm 53

As in the fourteenth Psalm, so here, David comforteth himself, and the rest of the Godly in their sad sufferings which they felt from godless men, lying in the miserable condition of nature, verse 1–3. The grounds of comfort are three: The first, Because God was engaged in the sufferings of his own, and would plead their controversy against the wicked, verse 4. The next, Because God’s judgments were to come on all the persecutor’s of the Godly, verse 5. And the third, Because there is hope of the full salvation of the Godly in Christ, verse 6. Comparing this Psalm with Psalm 14, wherein the enmity of the wicked against the Godly, and the comfort of the godly in that case, in this place are the same which are set down there; We learn, that as the Godly may fall oftener than once, in one case, under one and the same tentation, some sort of hard exercise and grief; so may they, and should they make use of some comforts, and bring to memory the same doctrines for that end, as the Church is taught to do, Psalm 14, and here in this Psalm.

Psalm 54

David being betrayed by the Ziphims, First, Doth make his prayer to God, for delivery, verse 1–2. Secondly, He strengtheneth his faith by some reasons, verse 3. Thirdly, He is confident of his own delivery, and of God’s judgments on the Ziphims, whereunto he subscribes, verse 4–5. And last of all, he promiseth praise to God for his own assured deliverance, verse 6–7.

Psalm 55

This Psalm containeth this doctrine, That albeit Christ and his followers may be in great straits by the treachery of their pretended friends, yet through God’s favour they shall be delivered, as David felt in experience. The use of which doctrine is subjoined in the end of the Psalm, which well agreeth with the Psalmist’s condition in the time of Absalom’s and Ahithophel’s conspiracy.
The parts of the Psalm we may make these three. In the first is set down his sorrowful supplication, to verse 16. In the next, his comforting of himself in the Lord his deliverer, to verse 22. In the third, Use of his experience, in the two last verses.

In his supplication he prayeth in the first place for a gracious hearing, because of the calumnies and cruelties of his enemies, verse 1–3. In the next place, He setteth down his pitiful condition of mind, verse 4–5, Making him to wish to be far from the company of these conspirators, which were combined against him, verse 6–8. In the third place, he prayeth to God to confound their counsels, because the whole city was in an uproar against him seeking how to execute their mischievous plot, verse 9–11. In the fourth place, he condescends upon a more particular reason of his prayer for confounding their counsels, because the plotter of the conspiracy had been most intimate in his familiarity, and deep upon his counsel, verse 12–14. Whereupon in the last place by way of prayer, he prophesieth of the curse of God to come upon them, verse 15.

In the second part of the Psalm he comforteth himself in God. First, By his resolution constantly to depend upon God, and hopefully to pray, verse 15, 17. Secondly, By his former experiences of deliverances granted to him before, verse 18. Thirdly, Because he was assured God should take order with his enemies for their treacherous breach of covenant, and plaistering [plastering, i.e., covering] of their malicious designs with fair pretences, and deep dissimulation, verse 19–21.

In the third part of the Psalm are the uses of this experience, verse 22–23.

Psalm 56

David flying from Saul to the country of the Philistines, (as we read, 1 Sam. 21, 13) is apprehended, he prayeth to God, and is delivered. There are two parts of the Psalm: In the former part there are three conflicts of David’s faith with his trouble and tentation, and three victories. The first conflict is in prayer, laying forth his enemies’ carriage against him, verse 1–2. And his victory by faith, verse 3–4. The second conflict in his complaint he maketh against his enemies, verse 5–6. And his second victory by faith, verse 7. His third conflict is by laying forth his mournful condition before God, with hope to be regarded, verse 8. And his third and greatest victory by faith, verse 9–11. In the latter part of the Psalm is David’s obligation, thankfully to acknowledge his merciful delivery, with a petition for grace to persevere in the course of obedience under God’s protection, verse 12–13.

Psalm 57

This Psalm of David, as many other of his Psalms, doth represent the condition of his spirit, both in the time of his trouble, and after the delivery: What was his exercise in the cave, and what was his condition after he was delivered out of that danger, whereof we read, 1 Sam. 24. There are two parts of the Psalm: The first containeth his prayer for deliverance, which is pressed by six arguments, all serving to strengthen his faith: The first because he trusted in God, verse 1. The second, because he resolved to insist in prayer till he was heard, verse 2. The third, Because he hoped certainly to find notable delivery from his extraordinary danger, verse 3. The fourth, Because his enemies were beastly cruel, verse 4. The fifth, Because this mercy might contribute much to the glorifying of God, verse 5. The sixth is from the low condition whereunto his spirit is brought, by their crafty and cruel pursuit of him, verse 6. In the rest of the Psalm is his thanksgiving, consisting of five parts. The first is the acknowledgment of the mercy and delivery granted, verse 6. The next is his fixed resolution to praise God for it, verse 7. The third is the upstirring of tongue and hand, and the whole man to praise God, verse 8. The fourth is a promise to transmit the knowledge of God’s mercy to other nations, verse 9. The fifth is the acknowledgment of the glory of this mercy, with a wish that it might be more and more seen and acknowledged, by giving new experience of it, verse 10–11.

Psalm 58

The Psalmist being oppressed by the calumnies of the courtiers of King Saul, and by the Senators of the courts of justice, who should have provided against the oppression of the subjects, chargeth them in the first part of this Psalm, as most guilty of injustice done to him, verse 1–5. In the second part, He prayeth against them, that God would execute judgment upon them, verse 6–8. And in the third part, He pronounceth the sentence of their deserved destruction, verse 9–11. From this experience of the Prophet, we may see what strong parties, and hard opposition the Godly may meet with in the defence of a good cause, and how necessary it is in such trials to exercise our faith, and to exalt God above all opposite powers, that we may be borne out, and get consolation and victory in the Lord.

Psalm 59

David in present danger of his life by Saul, (who having David inclosed within the city and within his own house, thought surely to have killed him, as we read, 1 Sam. 19:11) of his prayer, maketh a complaint against his enemies, verse 3–4. In the next place, He prayeth the second time for delivery to himself, and judgment against his enemies, verse 5, and complaineth of them the second time, verse 6–7. In the third place, He declareth his confidence to be delivered, verse 8–10. In the fourth place, He maketh imprecation against his enemies for their wickedness, verse 11–15. And in the last place, He promiseth thanks to God for his delivery, whereof he was assured before it came, verse 16–17.

Psalm 60

This Psalm is a prayer for the victory of Israel over their enemies, indited upon the Prophet when Israel was fighting with the Syrians and Edomites. It may be divided into three parts: In the first whereof, the Psalmist prayeth for help more largely, verse 1–5. In the second part David is made confident of the victory, verse 6–10. In the first part he repeateth his prayer more briefly, and his confidence of having the victory, verse 11–12.

Psalm 61

David now in his exile maketh his address to God in a sad condition, verse 1–3. And is comforted in the Lord, and persuaded of his present and future happiness, verse 4–5. And of the perpetuity of the Kingdom of Christ, represented by him, to the comfort of all Christ’s subjects in all ages, verse 6–8.

Psalm 62

This Psalm is the issue of a sore conflict, and inward combat, which David felt from the strong opposition of his irreconcilable adversaries, and from the lasting troubles which he sustained by their persecution, and by his friends forsaking of him, whereby he was put hard to it what to think or what to do. At length faith in God giveth him victory and maketh him first to break forth in avowing of his faith and hope in God, verse 1–2. Next, To insult over his enemies as dead men, because of their sinful course, verse 3–4. Thirdly, To strengthen himself in his faith and hope, verse 5–7. Fourthly, To exhort all men to trust in God, and to depend on him, for reasons set down, verse 8–9, and not to trust in oppression and robbery, for reasons set down, verse 10–12.

Psalm 63

We have in this Psalm David’s exercise in his banishment, when he was hiding himself from Saul in the wilderness of Judah, wherein is set down his longing, and prayer after the benefit of the public ordinances, verse 1–2, and the fruits of a gracious and comfortable answer given to his prayer, in number four. The first is a resolution to follow spiritual duties, and in special to praise God, verse 3; and to be a constant supplicant depending on God, verse 4; and to take his contentment in God and in his praises, verse 5–6; and joyfully to trust in God’s mercy, verse 7. The second fruit is the acknowledgement of God’s power, sustaining him in his adherence unto God, practised by him for time past, and purposed for time to come, verse 8. The third fruit is confidence of the destruction of his enemies, verse 9–10. The fourth is assurance that he shall receive the Kingdom promised unto him, to the confusion of all such as did slander him as a traitor.

Psalm 64

This Psalm hath two parts: In the former is David’s heavy complaint unto God against his deadly enemies, laid forth before God in sundry particular evidences of their malice, verse 1–6. And in the latter part is the Lord’s comfortable answer unto him, by giving him assurance of God’s judgment coming on them, to their own and others’ astonishment, and to the comfort of the Godly, verse 7–10.

Psalm 65

This Psalm is all of God’s praises. The proposition that he is to be praised, is set down, verse 1. The reasons of his praise unto the end, are nine. The first whereof, is, Because he heareth prayer, verse 2. The second, Because he mercifully pardoneth sins, verse 3. The third, Because of his gracious purpose, and powerful prosecution of the decree of election, of his own redeemed ones, verse 4. The fourth, Because of his defending of his Church in all places, verse 5. The fifth, Is from the strength manifested in the framing and settling of the mountains, verse 6. The sixth, From the wise and powerful overruling of all unruly and raging creatures, verse 7. The seventh, Is from his preventing of troubles, which are coming to his Church, by terrifying all nations at the beholding of the tokens of his displeasure against the enemies of his people, verse 8. The eighth argument is taken from the joyful peace granted sometimes to his people, verse 8. The ninth argument of God’s praise, is from the rich plenty of all necessary food, from year to year, which God provideth for maintenance of man and beast, and especially of his people Israel in their land, verse 9–13.

Psalm 66

This Psalm being all of praises, may be divided into three parts. In the first the Psalmist exhorteth all the earth to praise God, verse 1–4, and that because of the works which God did of old for his people, verse 5–6, and because he is able to do the like when he pleaseth, verse 7. In the second part he exhorts the Church of Israel living with him in that age, to praise God for the late experience of God’s goodness towards them, in the delivery granted to them out of their late trials, troubles, and sore vexations, verse 8–12. In the third place, the Prophet expresseth his own purpose of thankfulness unto God for the large experience which he had in particular of God’s mercies to himself, from verse 13, to the end.

Psalm 67

This Psalm is a prophetical prayer for a blessing upon the Church of the Jews, for the good of the Gentiles, and enlarging of the Kingdom of Christ among them. The Petition is propounded, verse 1–2. In the next place is an acclamation with the Gentiles, glorifying of God at their inbringing, now foreseen that it should come most certainly, verse 3–4. In the third place, the Church of the Jews do applaud the second time the conversion of the Gentiles, and their praising of God, promising to themselves, that by that means the increase of God’s blessing on them shall follow, and the enlarging of the Kingdom of God through all the world, verse 5–7.

Psalm 68

This Psalm is very suitable to that time, when David having gotten the victory over his enemies round about, did assemble all Israel, and carried the art of God, now returned from the land of the Philistines, triumphantly out of the house of Obed–Edom, into the city of David, as a type of Christ’s ascension after the work of Redemption in the word. In which Psalm, after the manner that Moses prayed unto God, or to Christ who was to be incarnate, when the ark did march, David prayeth here first against the Lord’s enemies, verse 1–2. And then for the Lord’s people, verse 3. In the next place, He exhorteth all the Lord’s people to praise God, verse 4, and giveth twelve or thirteen reasons for it: First, Because of his mercy to the desolate and afflicted, verse 5–6. Secondly, Because of his wonderfulness and terribleness in delivering of his people out of bondage, as appeared in this bringing of his people out of Egypt, and through the wilderness, verse 7–8. Thirdly, Because of his fatherly care to entertain his redeemed people, as did appear in his nourishing of his Church in Canaan, verse 9–10. Fourthly, because of the victories which he giveth usually to his people, when their enemies do invade them, verse 11–12. Fifthly, Because of the delivery which he will give to his people out of their most sad calamities, as he hath oftentimes given proof, verse 13–14. Sixthly, Because his Church is the most glorious kingdom in the world, being compared therewith, verse 15–16. Seventhly, Because Christ the King of the Church, hath all the Angels at his command to serve him; and having ended the Work of Redemption, was to ascend gloriously, for sending down gifts to his Church, and ruling of it, verse 17–18. Eighthly, Because of God’s bounty to his people, in daily renewed mercies, till he perfect the work of their Salvation, verse 19–20. Ninthly, Because of his avenging of himself upon all his enemies, verse 21. Tenthly, Because God hath undertaken to work over again in effect, as need shall require, what he hath done in bringing his people out of Egypt, and in giving them victory over the Canaanites, verse 22–23, whereof the experience of his power, already manifested for Israel, was a proof and pledge sufficient, verse 24–27. Eleventhly, Because it was decreed by God, to establish his Church, and to make her strong by making Kings to become converts, verse 28–29, and that partly by treading down some of her enemies, verse 30, and partly by making others, even some of her greatest enemies, to seek reconciliation with God, even her God, verse 31. Twelfthly, He exhorteth to praise God, because of his omnipotent power, in conversion of kingdoms ready to be set forth for the defence of his people, verse 32–34, and ready to overthrow their enemies, and all for the strengthening of his Church; for all which he exhorteth all to bless the Lord, verse 35.

Psalm 69

David, as a Type of Christ, earnestly dealeth with God for a delivery from his perplexed condition, and from the malice of his adversaries; and doth find a comfortable event. There are three parts of the Psalm. In the first, is his Prayer, six times presented, and strengthened with new reasons, to verse 22. In the second part of the Psalm, is his imprecation of ten plagues against his enemies, with some reasons added for the justice of the inflicting plagues, mentioned to verse 29. In the third part, are four evidences of his victory from verse 29, to the end. In all which, whatsoever is proper to the Type, is to be referred to the Type only; and whatsoever is fit also to be applied unto Christ the Antitype, must be referred to him only, in that sense which is suitable to his Majesty.

His prayer at first, is pronounced in few words: “Save me.” The reasons are four. The first, from the danger he was in, verse 1–2. The next, from his long and patient waiting for an answer to his prayer, verse 3. The third, from the multitude, malice, and iniquity of his enemies, verse 4. The fourth, is by way of attestation of God, that he was innocent of that whereof he was charged by his enemies, joined in with his humble acknowledging of whatsoever other sins justice could charge upon him in any other respect, verse 5.

Psalm 70

This Psalm is almost one in words with the latter end of Psalm 40, wherein David being in present danger of his live by his enemies, prayeth first, For speedy delivery, verse 1. Next, For shameful disappointment to his enemies, verse 2–3. And thirdly, For a comfortable life to all the Godly, verse 4. From which condition albeit he himself was very far for the present, yet he professeth he doth rely on God by faith, and prayeth for a timeous delivery, verse 5.

Psalm 71

This Psalm is a Prayer of David’s in his old age, requesting for delivery from the conspiracy of Absalom, wherein he wrestleth with the Lord by fervent supplication, in seven petitions, all tending to this purpose, that he may be delivered, to verse 14; and from verse 14, to the end, we have his confidence to be delivered, set forth in four evidences thereof. Absalom here is not named, nor is the particular case set down, otherwise than in general expressions, that so it may serve the better for the larger use of the Church of God, and of the particular members thereof in their afflictions.

Psalm 72

In this Psalm, under the shadow of King Solomon’s reign, Christ’s gracious government is praised; and first, The Church is taught to pray for a blessing on King David and his son’s government, including Christ’s, verse 1. Next, The answer is given by the Spirit of the Lord in a prophecy of the blessedness of the reign, and Kingdom of Christ the son of David, from verse 2–18. Thirdly, The use hereof is set down in thanksgiving unto God, verse 18–19; and herein is the accomplishment of all the desires of David, obtained by this satisfactory answer, verse 20.

Psalm 73

The Psalmist setteth down here the doctrine of God’s goodness to the faithful, however he seems to deal with him, verse 1, and cleareth it by his own experience: Wherein first, After he had stumbled to see the wicked prosper in the world, comparing his own calamities with their prosperity, verse 2–12; he was like to be overcome with the tentation, and to forsake the course of godliness, verse 13–14. Next, With this tentation he wrestles, verse 15–16. And thirdly, He getteth the victory, by consulting the word of God, verse 17–20. In the last place, He maketh a fourfold use of this experience; the first whereof is, the acknowledging of his own weakness under the tentation, verse 21–22. The next is, Confessing of God’s kindness to him in the time of tentation, verse 23. The third is, The confirming of his own faith for time to come, verse 24–26. The fourth is, His resolution to draw more near to God hereafter, verse 27–28.

Psalm 74

Of this Psalm there are three parts. In the first the pitiful lamentation of the Church presented unto God, because of the destruction of Jerusalem, and burning of the temple by the Chaldeans, to verse 11. In the next, is the strengthening of the faith and hope of God’s people, that God would send a delivery, to verse 18. In the third, there are sundry petitions for relief of his people, restitution of his own work, and suppression of his enemies, to the end of the Psalm.

Psalm 75

This Psalm doth well agree with the time of David’s entry into the kingdom after Saul’s death, before he was established King over all the tribes; wherein he with the Church, First, Doth thank God for bringing him wonderfully to a begun possession of a part of the kingdom, verse 1. Secondly, He promiseth that when the Lord shall give him the rest of the kingdom in possession, to employ his power for righteous governing and settling of it, after it shall be put once in a right frame, verse 2–3. Thirdly, He begins to triumph over the wicked that followed Saul, bringing to their mind the advertisement he had given them not to be proud in their places, verse 4–5. Partly, Because God had the disposing of preferments in his own hand, verse 6–7. And partly, Because albeit God gave to all his own children a taste of troubles, as he saw fit, yet the dregs of wrath were reserved for the wicked, verse 8. Fourthly, He promiseth to praise God continually, for casting down the wicked, and exalting of the Godly, verse 9–10.

Psalm 76

This Psalm of praise, given forth upon occasion of some great deliverance of the Church, such as was that when Sennacherib’s host was destroyed, or some other like overthrow given to the enemy.
The sum of the Psalm is this, The Lord is glorious in his Church, and greatly to be praised by his people, set down, verse 1–2. The reasons given for this are six: The first, verse 3; The second, verse 4; The third, verse 5–6; The fourth, verse 7; The fifth, verse 8–9; The sixth, verse 10. The use whereof, with a reason for it, is set down, verse 11–12.

Psalm 77

This Psalm doth express the deep exercise of the Psalmist, troubled with the sense of God’s displeasure, and how he wrestled under this condition, and had deliverance from it, which is summarily propounded, verse 1, and made plain more particularly in the rest of the Psalm; for first, he setteth down his trouble of mind, verse 2–4. Secondly, His wrestling with the sense of felt wrath, verse 5–9. Thirdly, His begun victory by faith, verse 10–12. Fourthly, The settling of his mind by consideration of God’s manner of dealing with his Church of old, to the end of the Psalm.

Psalm 78

In his Psalm the Lord’s Spirit doth stir up his people to make a right use of the Lord’s work of justice and mercy set down in the holy Scripture; and to this end he giveth account of God’s dealing very mercifully with his people, and never in justice but when mercy was abused; and he sheweth also by the people’s dealing with God unthankfully and deceitfully, whether he dealt mercifully or in justice with them.

The Psalm may be divided thus: After a preface to prepare the hearer for attention and observation of what he was to deliver, verse 1–4, he bringeth forth, first, The evidence of God’s gracious care he had of his people, in giving them his blessed word, to teach unto them faith and obedience, verse 5–8. Secondly, The evidence of God’s judgment against his people, who were put to flight before their foes, when they did not believe the Lord, and did not make use of his works among them, verse 9–11. Thirdly, He setteth down how great things God did for them in Egypt, and in the wilderness, verse 12–16. Fourthly, How they made no better use of these mercies, than to tempt God, and provoke him to wrath, verse 17–20. Fifthly, How for their tempting of God, he was angry at them for their unbelief, and not considering of the miraculous feeding of them with Manna, verse 21–25, and how in wrath he satisfied their lust by sending quails for them, to eat flesh their fill, verse 26–29. Sixthly, how because they repented not of their provocation, the Lord did plague them, and they went on in their misbelief and disobedience; and God went on in the course of multiplying judgments on them, and cutting off multitudes of them, verse 30–33. Seventhly, How they at last made a fashion of repenting and seeking of God, but proved in effect nothing but flattering and dissembling hypocrites, unconstant in the covenant, verse 34–37. Eighthly, How the Lord in mercy pitied and spared them many a time, notwithstanding all their provocations of his justice against them, verse 38–41. Ninthly, He setteth down the prime cause of all this their sin and misery, because they marked not, or made no use of the difference that God put between the Egyptians and them; nor how for their cause he had plagued the Egyptians with plague after plague, verse 42–51, and brought their fathers safely out of Egypt, when their enemies were drowned before their eyes, verse 52–53. Tenthly, He setteth down how the Lord perfected their journey to Canaan, and brought them to the possession of it, thrusting out the Canaanites, that they might have place, verse 54–55. Eleventhly, How they for all this, provoked God to anger with their idolatry and superstition, verse 56–58. Twelfthly, How the Lord for this their oft repeated provocation, did miserably vex them in the days of Eli and Samuel, giving over his ark into the Philistines’ hand, and plaguing their country with variety of plagues, verse 59–64. Thirteenthly, How God of his free mercy put his enemies to shame, and restored Religion and Liberty to the Church and Kingdom, verse 65–66. And last of all, How he brought them to a settled condition under David, who was a Type of Christ, verse 67–72.

Psalm 79

The scattered and captive people of God, after the destruction of Jerusalem and of the Temple, do put up a pitiful complaint unto God, to verse 6, and do pray for a merciful relief to his Church, and for avenging their blood upon their enemies. As for the complaint, in it they lament four things, First, the profanation and desolation of the Lord’s inheritance and temple by the heathen their enemies, verse 1. Secondly, the barbarous cruelty and inhumanity used against them, verse 2–3. Thirdly, The contempt and mocking of their wicked neighbours in their misery, verse 4. Fourthly, As they acknowledge this to proceed from God’s displeasure, so they lament that it is like to be everlasting, verse 5.

In their prayer, in the latter part of the Psalm, they crave, First, Justice upon their enemies, verse 6–7. Secondly, Pardon of their own sins, and deliverance out of their misery, for sundry reasons, verse 8–11. Thirdly, That God would reward their inhuman neighbours who mocked at their misery, verse 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages.

Psalm 80

This Psalm given the Church to be made use of, is of the like sad subject with the former, and may be applied to the time of carrying away the ten tribes out of the holy Land, while Judah was yet in possession of it, and the temple was yet standing, and the Lord was dwelling between the Cherubims and the Sanctuary, where the ark and mercy seat were yet remaining; or to the time of the begun desolation of the land by Nebuchadnezzar, or to any other desolation which did threaten their final rooting out. The sum of the Psalm is a lamenting of the miserable condition of the Israelites, and an earnest entreating of the Lord to give them repentance and a delivery. In the first place, The Church maketh her address to God, and propoundeth the main petition, verse 1–3. In the second place, They lament their misery, and repeat the same petition, verse 4–7. In the third place, They call to mind the Lord’s care to plant his people in the land as a vine tree, and do lament the doleful change of their happy condition into that of their present misery, verse 8–13. In the fourth place, They pray for God’s mercy and pity towards his desolate people, verse 14–16. In the last place, They pray for the standing of the tribe of Judah, and that for Christ’s cause, who was to take his human nature of this tribe; and do close the Psalm with repeating the third time their special petition for repentance and delivery to be granted to them, verse 17–19.

Psalm 81

This Psalm was appointed to be sung in their solemn feasts, new moons, and feast of tabernacles; in special, for a testimony of God’s gracious and bountiful dealing with his people on the one hand, and of their provocation of God on the other hand, moving him to change his dispensation toward them, and to withhold many benefits from them, which otherwise they might have had, if they had not rejected God’s counsel, and had chosen their own ways, that by this Psalm his people might learn to be wiser.

The parts of the Psalm are three. The first, is a preface, wherein there is a mutual stirring up of the Church members to keep the solemn feasts, and blowing of trumpets, verse 1–3, and a reason of this mutual exhortation, taken from God’s institution of this ordinance when he brought his people out of Egypt from the service of strangers, verse 4–5.

In the second part is set down, how God delivered them from bondage in Egypt, and from troubles in their journey, verse 6–7, and how reasonable commands the Lord did give unto them, which commands are all summed up in this one, That God should be their God alone, verse 8–10.

In the third part is set down, First, How they rejected God and his counsel, verse 11. Next, How therefore they were plagued, by being given over to their own lusts, verse 12. Thirdly, How they deprived themselves of God’s benefits, which by following God’s counsel, they might have enjoyed, verse 13–15.

Psalm 82

This Psalm agreeth with the time of David’s persecution by Saul and his counselors, the Peers of the land; wherein the Psalmist comforteth himself in God’s supremacy, and his judging of all judges on the earth; for executing whereof God cometh into their meeting, verse 1. Then challengeth them for their injustice and oppression, verse 2. Thirdly, Readeth the law and rule of their duty unto them, verse 3–4. Fourthly, Condemneth them as guilty, verse 5. Fifthly, Pronounceth sentence of doom upon them, verse 6–7. And then the Psalmist closeth the Psalm with prayer, verse 8.

Psalm 83

This Psalm agreeth with such a condition of the Church, as we read of in the days of Jehoshaphat, 2 Chron. 21 and serveth to comfort the Church in the greatest conspiracies of her enemies against her. The Psalm hath two parts. In the former, The Church doth cry to God to shew himself for his people, verse 1, and complaineth of their conspiracy and preparation to come against her, verse 2–3, and of their purpose to root out the Lord’s people, verse 4–5, specifying a number of nations, who were upon the plot, verse 6–8. In the latter part, They pray that judgment may so befall them, as befell other such their enemies before, who enterprised the same enterprise, verse 9–12. In particular, That the whole host may be overturned and consumed, verse 13–14, and the remnant may be chafed and scattered, verse 15, and ashamed and confounded for ever, verse 16–17, that so God may have the more glory among them, verse 18.

Psalm 84

This Psalm is of the same subject with Psalm 42, and Psalm 63. Wherein the Psalmist lamenteth his banishment from the temple and the public ordinances of religion, to verse 8, and then prayeth for his restoring to that privilege in the rest of the Psalm. This Psalm agreeth well with the time of David’s parting with the ark, when he fled from Absalom.

In his lamentation, First, He commendeth the place of public Worship, verse 1. Then sheweth his longing after it, verse 2. Thirdly, He wisheth to be as a sparrow, in the meanest condition partaker of that privilege, verse 3. Fourthly, He proclaimeth the blessedness of all the Lord’s Ministers, who may always be there, verse 4. Fifthly, He calleth them blessed who have liberty to come on foot from any part of the country to keep at least the solemn feasts, verse 5–7. In his prayer, he requests in general terms, to be restored to the Lord’s worship, verse 8–9, for two reasons, one is, Because he preferreth the meanest officer’s condition in God’s House to the most quiet dwelling among the wicked, verse 10. Another reason, Because felicity is to be found in God, by the means of his ordinances, verse 11. And mean time while his prayer should be granted, he resteth by faith on God, in whom Believers are made blessed, wherever they be.

Psalm 85

This Psalm agreeth well with the condition of the Church of the Jews, now fallen into new troubles, after their return from the captivity of Babylon. In the former part whereof they pray for a new proof and experience of God’s mercy, to verse 8. In the latter part is set down a comfortable answer to their prayer, and for the help of their faith in their prayer. First, They make mention of their gracious delivery from the captivity, verse 1–3. Next, They pray for repentance, and removing of the tokens of God’s wrath, verse 4–5. Thirdly, They pray for restoration of their miserable and dead condition wherein they were lying, by some merciful deliverance, verse 6–7.

As for the answer in the latter part, he prepareth himself to receive it from the Lord, and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy. The first is, Of peace to God’s people, verse 8. The next is, Of deliverance and salvation to his servants, verse 9. The third is, Of the grace of Christ unto justification, and the fruits of it, verse 10–11. The fourth is, Of temporal blessings, upon the place where the Lord’s people do dwell, and that for his people’s comfort, verse 12. The fifth is, Of the grace of Christ unto sanctification, verse 13.

Psalm 86

This Psalm agreeth well with the time when David was in trouble, being persecuted by Saul. The sum of it was a Prayer for relief, consisting of seven petitions, some of them more generally, and some of them more particularly expressing his trouble, and his desire of relief: All which petitions have reasons joined unto them, serving to strengthen the faith of the supplicant.

Psalm 87

When God loosed the captivity of the Jews by Cyrus, few of them did return from Babylon; the work of the reparation of church and state, temple and city, had few to assist it; their enemies were many, they were straitened with poverty and famine, and the hearts and hands of the Godly were weakened; they were like to faint and despair, that neither church or state should flourish any more amongst them. For comfort in such a time was this Psalm fitted, leading the Lord’s people to live by faith, and to work on in the building of the Lord’s house, and reparation of the city, looking to God the builder of his church, and maintainer of his people, to which purpose the Psalmist giveth them seven consolations, opposite to so many tentations unto discouragement. The first is, That they should look to God who had founded his own temple solidly, and so not faint for the weakness and fewness of the builders, verse 1. The second, That they should look to God’s love and goodwill, and not be troubled for want of external power and riches, verse 2. The third is, That they should look to the prophecies concerning the Church, and not be troubled for what present outward appearance and carnal reason did represent, verse 3. The fourth is, That they should not be troubled for the multitude of their foes for the present time, but look to the multitude of friends and converts which they should have hereafter, verse 4. The fifth is, That they should not be troubled with the fear of the ruin of the Church, but look to Almighty God, who would establish her so, that no power should overturn her, verse 5. The sixth is, That they should not be troubled with the present contempt under which God should put in his own time upon the Church and her children, verse 6. The seventh is, That they should not be troubled with the present grief they were in, but should look to the spiritual joy and causes thereof, which the Lord was to furnish to his people, verse 7.

Psalm 88

This Heman the Ezrahite, was one of those four wisest men in all Israel, next after Solomon, who is preferred above them all, 1 Kings 4:31. The exercise of this wise and holy man is set down here under the heaviest condition of a wounded spirit, of any that we read of; wherein, first, He prayeth for comfort to his soul, now afflicted under the sense of sad wrath and long desertion, verse 1–2. In the second place, He poureth out his soul to God, and layeth before him a most pitiful lamentation of his distressed condition, verse 3–8. In the third place, He wrestleth by faith in his prayer to God for comfort, verse 9–14. And lastly, Finding no comfort, he reneweth his lamentation, leaveth his prayer before the Lord, and writeth it for the edification of the Church in all time coming, as the matter of a joyful song.

Psalm 89

This Psalm is intitled Maschil, or a psalm written for instruction of Ethan the Ezrahite, who, after Solomon, was another of the four wisest men in Israel; This man surviving the glory of Solomon’s kingdom, and beholding the diminishing of the glory of David’s house, lamenteth the desolation thereof unto God.

The Psalm hath three parts. In the first part, he setteth his faith upon God, and laboureth to strengthen it against the tentation which was boiling in his breast, to verse 19. In the second part, he expoundeth the sum of the covenant of grace, made between God and Christ, typified by David; wherein indeed, albeit David has his own interest, yet the substance was to be found only in Christ, who came of David according to the flesh, from verse 19–38. In the third part, is a lamentation of the apparent dissolving of this covenant with David’s posterity, and a prayer for repairing the ruins of that kingdom for the glory of God; which prayer he assureth himself shall be granted.

Psalm 90

This Psalm agreeth well with the latter end of Moses’s life, when he being now to remove, did present this prayer to God, and delivered it unto the Church, for their comfort and direction, how to carry themselves towards God in their short and sorrowful life.

The Psalm may be divided into three parts. In the first, Is the Church’s fourfold comfort against the temporal troubles and miseries in this world. The first, Is taken from the Lord’s kindness to his people in all ages, verse 1. The second, Is taken from the decree of their election, verse 2. The third, from the hope of their resurrection, verse 3. The fourth, From the shortness of time unto it, verse 4. In the second part, the shortness and misery of life procured by sin, are lamentably set forth before the Lord, who is full of pity, verse 5–11. In the last part are six petitions, some whereof are for the right use of the shortness and sorrows of this life, and some of them for a gracious deliverance from them, verse 12–17.

Psalm 91

Albeit this Psalm hath no inscription, nor the name of the penman who did write, yet Satan could no deny it to be the Lord’s word, for out of this Psalm he brought one of his darts against our Saviour, Matt. 4, and the promises which are made here to the believer, are so much more strongly ours, as Christ, head of all his people, hath interest therein as a man, and hath taken them to him in our name.

Psalm 92

This Psalm is entitled, A Psalm for the Sabbath–day; wherein the Church is stirred up to praise God by sundry reasons, verse 1–3, but especially for these three causes, first, For the great work of creation, sustenance and wise governing of the creatures, verse 4–5. The second cause is, For his wisdom and justice in punishing the wicked, verse 6–9. The third is, For his grace and goodness towards believers, verse 10–15.

Psalm 93

In this Psalm, for the comfort of God’s people, against the multitude and power of their enemies, and the greatness of Kings and Potentates in the world, who ofttimes are like to overflow, devour, and drown the Church, the glory of the Lord is described, in whom is the Church’s defence, comfort, and victory. For this end first, The praises of God for the Church’s comfort are set down absolutely, verse 1–2. Then the opposition of the enemies of the Church is compared to the growing flood and raging sea, verse 3. And thirdly, The praises of God are set down in opposition to their power, verse 4–5, with the use of this doctrine.

Psalm 94

This Psalm is a prayer and complaint of the Church unto God in the time of her oppression by intestine enemies, in special by unjust and cruel rulers, whereunto sundry grounds of comfort to the Godly in this hard condition are subjoined. The prayer and complaint reach unto verse 8. The grounds of comfort are four. The first is, the consideration of God’s wisdom in the permission of this sore trouble of his people, with a check upon the oppressors for their atheism, verse 8–11. The second is, The consideration of the profit which God’s people shall have by this exercise, verse 12–13. The third is, From a promise that God shall change the face of affairs to the joy of the Godly, verse 14–15. The fourth is, From the experience which the Psalmist had of God’s helping of him in this case, set down at large to the end of the Psalm.

Psalm 95

This Psalm is applied to Christ by the Apostle, Heb. 3:7–11. Whereof there are two parts. In the first, Is an exhortation to worship God in Christ, or Christ with God the Father and holy Spirit, dwelling among them in the temple, and representing unto them his future incarnation, and the execution of his offices in types and figures. The arguments of praising and worshipping of him are five. The first, Because he is the rock of our salvation, verse 1–2. The second, Because of his greatness, verse 3. The third, For his power, verse 4. The fourth, Because he created all things, and us his people, verse 5–6. The latter part of the Psalm is another exhortation unto the visible Church, to evidence their obedience of faith, and not to harden their hearts in the time of God’s dealing with them by his word, as their fathers did, who perished in the wilderness for their provocation, verse 8–11.

Psalm 96

We find, 1 Chron. 16:23, a part of this Psalm, sung at the bringing up of the ark to Sion, to be in substance and almost in words also one and the same with this which is here, for as there, so here the Prophet forseeth in the spirit the spreading of the kingdom of Christ among the nations; and therefore, first, He exhorteth all people heartily to receive Christ and propagate his glory, verse 1–3, and giveth reasons for it, verse 4–6. Then he repeateth and enlargeth the exhortation to glorify God, and to rejoice in him, because Christ was indeed to come among the Gentiles, to reign among them righteously, verse 7–13.

Psalm 97

This Psalm containeth a prophecy of the spiritual glory of Christ’s Kingdom, to verse 8, and the use of the doctrine to the end of the Psalm. The comfort of Christ’s Kingdom in relation to his Church is set down, verse 1–2, and the terribleness thereof in relation to his enemies, verse 3–6, with a curse upon imageworshippers, verse 7. The uses of the doctrine they are four: The first is, That all excellency, and whatsoever is honourable in the world, should do homage to him, set down in the end of verse 7. The second is, That the true Church should be glad at the heaving and the seeing of the execution of God’s judgments upon idolaters, with a reason for it, verse 8–9. The third use is, A direction to the Saints to beware of sin, with some reasons for it, verse 10–11. The fourth use is, That the righteous should rejoice, and thank God upon all occasions, verse 12.

Psalm 98

This Psalm is an exhortation to Jew and Gentile, to rejoice and bless the Lord for Christ’s coming, to set up his kingdom in the world. The exhortation is thrice pressed: First, In proper terms, requiring the Church to sing for joy, with reasons adjoined, verse 1–3. Then it is repeated, and musical instruments called for, to shew that by the human voice the matter of the joy which is in Jesus Christ, is inexpressible, verse 4–6. Thirdly, To shew that neither voice of man, nor musical instruments, are sufficient to express the joy which cometh by Christ’s Kingdom; the whole creatures are called unto this work of rejoicing, and setting forth his glory, verse 7–8, and the reason is given, because Christ cometh to set up and exercise his kingdom in righteousness, verse 9.

Psalm 99

For the comfort of the Church against a multitude of enemies round about her, there is in this Psalm a declaration of the Kingdom of Christ reigning as God, one with the Father and holy Spirit in the Church of Israel, before his incarnation, with a fourfold exhortation to all who shall hear tell of him. The first exhortation is, To stand in awe of him, because of his great majesty manifested in Sion, verse 1–2. Another exhortation is, To praise him for his greatness, terribleness, holiness and righteousness, verse 3–4. A third exhortation is, To glorify and worship him for sundry reason, verse 5–8, for which he repeateth the exhortation the fourth time, verse 9.

Psalm 100

The title of this Psalm sheweth the sum and scope thereof to be for stirring up of the whole Church to praise God cheerfully; unto which duty all are exhorted once, verse 1–2, for three reason, first, Because he is God. Secondly, Because we are his creatures. Thirdly, Because we are his covenanted people, or members of the visible Church, whereof he taketh care, as a pastor doth of his own flock, verse 3. And again, all are exhorted to thank, praise, and bless him, verse 4. And that for his goodness, mercy, and truth, verse 5.

Psalm 101

David, not being as yet entered in possession of his kingdom, doth by direction of the holy Spirit, fall upon a consideration of the duties of a righteous Prince, which he setteth down as a rule, to be followed by himself and all magistrates, obliging himself to endeavour to comfort his government thereto, where he is but a type and shadow of Christ, in whom alone the perfect performance of the duties here promised are to be found. The principal duties which David undertaketh to discharge may be for order’s sake, reduced to the number of eight, according to the number of verses.

Psalm 102

This Psalm agreeth well with the time of the Babylonish captivity of the Jews, about the end whereof the seventy years being now nigh expired, and weight of the misery of God’s people, and the mockery of the Heathen, and the people’s longing for delivery, did so afflict the Prophet, that in compassion towards the scattered Church, he poureth out this Prayer, and communicateth it at the Lord’s direction, to all other feeling members of the body to be made use of for the waking up of their affections, and strengthening of their hope of delivery. The parts of it are three. In the first, He craveth audience to his Prayer because of his sad condition, wherein he sympathiseth with the Church in affliction, to verse 12. In the second, He encourageth himself in the hope of being heard in behalf of the Church, to verse 23. In the third, He layeth forth the occasion of all this grief, which was the fear he had of the cutting off of the Church of the Jews, before the coming of the Messiah, and sheweth how he strengtheneth his faith in Prayer against this temptation.

Psalm 103

This is a Psalm of praise and thanksgiving to God, for his grace to his people, wherein the believer stirreth up himself, and by his own example others also to praise God, verse 1–2. And that for seventeen reasons or arguments of praise; some of them taken from mercies shewn to himself, some from mercies to all believers, and some taken from his sovereign dominion over all, unto verse 20. And in the last three verses, there is an exhortation to all the creatures, to join in God’s praises with the Prophet.

Psalm 104

As in the former Psalm, the Prophet stirred up himself, and all others to glorify God, specially for the works of grace; so here he stirreth up himself and others to glorify God, specially for the works of Creation and Providence. And in the first place, He sheweth the scope of all the Psalm, verse 1. In the second place, He bringeth arguments for pressing the duty of praising God, from the first day’s work of Creation, to wit, The light. And from the second day’s work in spreading forth the Heavens, verse 2–4. And from the third day’s work of bringing forth the earth, the sea, the flowers and plants, for the use of man and beast, which were the works of the sixth day, verse 5–18. And from the works of the fourth day, sun and moon, verse 19–24. And from the works of the fifth day, fishes greater and smaller, verse 25–26. In the third place, He bringeth arguments of God’s praise, from the preservation, specially of living creatures, verse 27–30. In the fourth place is the conclusion of the Psalm, with some further reasons for praising of God, verse 31–35.

Psalm 105

The first part of this Psalm was sung at the carrying up of the ark of God to the city of David, 1 Chron. 16:8. The whole Psalm containeth an exhortation to the Church of Israel to praise God for his mercies shewn towards them, with reasons serving to press the duty. The exhortation is set down, verse 1–6. The reasons are more particularly expressed in the rest of the Psalm; the first rank whereof is taken from the Lord’s covenanting with Abraham, Isaac, and Jacob, and the care which the Lord had of their persons, verse 7–15. The second rank is taken from the care the Lord had of their posterity, when he sent them down from Egypt, and all the while they were there, verse 16–25. The third rank is taken from the manner of their delivery out of Egypt, when they were oppressed, and from the plaguing of the Egyptians for their sake, verse 26–37. The fourth rank is taken from the Lord’s care in leading them through the wilderness, verse 37–43. And the last rank of reasons is taken from the Lord’s placing of them in Canaan, where they might serve God according to his law, verse 44–45.

Psalm 106

The sum of this Psalm is to teach the Godly in the time of calamity, lying upon the Church, or upon themselves. First, To glorify God by faith in him. Secondly, To reckon up, for their encouragement, the frequent forgiveness of grievous sins to his people in former times. And thirdly, To pray for the like favour to themselves, and in hope to have their prayer granted to give thanks to God. There are three parts of the Psalm answerable thereunto. The first part, is the Prophet’s strengthening of his own faith, verse 1–5. The second part, is the confessions of our sins in general, verse 6, and in special, of eight or nine gross provocations which the Lord after correction did pardon, and gave comfort to his people, to verse 46, which are so many arguments of hope, to find the like mercy to the Church in this time. The first sin, with the forgiveness of it, is set down from verse 7–13. The second sin, verse 13–15. The third sin, verse 16–18. The fourth sin, verse 19–23. The fifth sin, verse 24–27. The sixth sin, verse 28–31. The seventh sin, verse 32–33. The eighth sin, from verse 34–43. The ninth point of confession is, of a general heap of sins, ofttimes repeated, and all pardoned, with pity manifested to God’s people, verse 43–46. The third part of the Psalm, is a Prayer for new experience of like mercy, and a close of the Psalm with praise and thanksgiving, verse 47–48.

Psalm 107

This Psalm is praise for God’s gracious and wise dispensations towards men. In the former part whereof, the Psalmist, reckoneth four exercises of God’s people, by God’s justice bringing them to straits, and by his mercy delivering them again. The first exercise is, By banishment, and by the Lord’s bringing them back from it, to verse 10. The second is, By captivity and imprisonment, and delivery out of it, to verse 17. The third is, By bodily sickness, and recovery from it, to verse 23. The fourth is, By danger by sea, and the delivery out of it, to verse 33.

In the latter part of the Psalm he praiseth God for his wise dealing with people and nations, in changes made among them, in their lands, persons, goods and estates, for the good of his own, and overthrow of the proud. One change is, Of a fertile in a barren wilderness, for the inhabitants’ sins, verse 33–34. Another change is, Of a barren land into a fertile and plentiful soil, well–peopled, to verse 38. A third change is, Wasting and spoiling of a well–peopled and fertile country, verse 39. A fourth change is, Pulling down princes and statesmen, and confounding of them, so that they knew not what to do, or whither to go, verse 40. The fifth change is, The lifting up of the poor and desolate, and enlarging of them in all respects, verse 41. The best witnesses of which changes, are the Godly and wise observers of God’s Providence, who, for a reward of their observation, shall have comfortable use and benefit of all God’s dispensations, verse 42–43.

Psalm 108

This Psalm is composed of part of the 57th Psalm, from verse 7 to the end, and of a part of the 60th Psalm, from verse 5 to the end, but in a diverse notion; for in the 57th and 60th Psalms, David is praying for experience of the truth of the promise made to him, concerning the kingdom of Israel, and victory over his enemies on all sides, being now in hazard by them; but here he is making use of the experience received, and of victory obtained over enemies within and without the kingdom of Israel, for the encouragement of the Church militant to the end of the world, against intestine and foreign enemies whatsoeverse Again, in these two former Psalms, whence he doth repeat the words of this Psalm, he had his own interest to plead, beside what was typical in his exercise: Here, his own interest being settled, and the promise made to himself performed, he recommendeth this experience of his in a more abstract notion from his own particular, and in a more typical way of a pledge of the victory of the true Church militant, under her head and Lord, over all her enemies both intestine and foreign, without the verge of the visible profession, that in the faith of Christ, and hope of his prevailing in the work of enlarging and reforming of the visible Catholic Church, and overthrowing of the open enemies of Christ’s Kingdom, typified under the exercise of David, the true subjects of Christ might go on in their warfare with the greater confidence.

This Psalm hath two parts: In the former is the thanksgiving of faith, and promise of praise, in hope of obtaining all which the Church is here to pray for, verse 1–5. In the latter part is the prayer for preservation of the Church, verse 6, with confidence to be heard and helped, whatsoever impediment appear, against all who stand out against Christ’s Kingdom, whether within the visible Church, verse 7–8, or whether without, such as are professed enemies unto it, verse 9–11, which prayer is followed forth, verse 12, and comfortably closed with assurance of the Church’s victory by the assistance of God, verse 13.

Psalm 109

David, as a type of Christ, hath here to do with his and the Lord’s desperate enemies. The Psalm hath three parts. In the first part, he complaineth against them unto God, verse 1–5. In the second, he pronounceth the fearful vengeance of God against them, by way of imprecation in the spirit of prophecy, unto verse 21. In the third part, he putteth up a prayer to God for himself, and is comforted. In all which he is a type of Christ, and hath an eye unto Christ’s Kingdom, and to the desperate enemies thereof, as the apostle Peter doth teach us in his application of what is here spoken, as a Prophecy to be in part completed in Judas, Acts 1:20. And so David is not here satisfying his own private revenge against Ahitophel, or any other such like traitor, but as a Prophet foretelling what judgment was to fall on the desperate enemies of God, and as a Saint subscribing to God’s righteous judgments, for the terror of all opposers of Christ’s Kingdom.

Psalm 110

This Psalm containeth the doctrine of Christ, God and Man in one person, concerning his everlasting Kingdom and Priesthood, whose Kingdom albeit begun to be manifested among the Jews, yet was to be extended unto the Gentiles with great success, verse 1–3. As for his priesthood, he is settled therein for ever by an oath, verse 4, and that with the overthrow of his enemies, how great or many soever, verse 5–6, yet not without Christ’s sufferings, by which he was first to be humbled, and then to be exalted, verse 7.

Psalm 111

The scope of this Psalm is to stir up all to praise God, and that for so many reasons as there are verses in the Psalm. The exhortation is in the first words, Praise ye the Lord. The reasons follow in order. The Psalm is composed so after the order of the Hebrew alphabet, as every sentence or half verse beginneth with a several letter of the ABC’s in order, and all the Psalm is of praise only.

Psalm 112

This Psalm is a praising of God for blessing of the believers, and the whole Psalm doth prove that the believer is blessed; which proposition is set down, verse 1, and confirmed with so many reasons as there are verses following.

Psalm 113

This also is a Psalm of praise, wherein, first, The proposition, that God is to be praised by all, is set down, verse 1–3. In the next place, are the reasons taken from his incomparable Majesty, verse 4–5. In the third place, are the reasons of his praise, taken from his bounty towards men, in raising the afflicted unto an honourable condition, verse 6–8, and enlarging of desolate families, verse 9.

Psalm 114

This Psalm is a praising of God, for the gracious and glorious work of delivering of his people out of Egypt, and bringing them into Canaan, and that for six reasons. The first whereof, verse 1. The next, verse 2. The third, verse 3. The fourth, verse 4. The fifth, with the special use thereof, verse 5–7. The sixth, verse 8.

Psalm 115

The Church of Israel being under the power of the heathen, and unable to help themselves, do flee to God for relief; and in the former part of the Psalm they pray for delivery, strengthening their hope to be heard by four arguments, unto verse 9. In the latter part, the Church is encouraged to trust in God, and to expect deliverance in due time, by several reasons, all serving to confirm their faith, unto the end of the Psalm.

Psalm 116

This Psalm is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him, and in particular, for some notable delivery from death, both bodily and spiritual. The first engagement is, that he shall out of love have his recourse unto God always by prayer, verse 1–2; the reasons and motives whereof are set down, because of his delivery out of a great strait, verse 3–8. The second engagement is to a holy conversation, verse 9; the motives and reasons whereof are set down, verse 10–12. The third engagement is, unto promised praises, or paying of praises and vows before the Church, with the reasons thereof, verse 13–19.

Psalm 117

This Psalm is an exhortation to the Gentiles to praise God, verse 1, for his mercy and truth towards his people, verse 2.

Psalm 118

The Psalmist in his thanksgiving for bringing him so wonderfully to the kingdom, prophesieth in this Psalm of Christ’s troubles by his enemies, and of his victories over them, both in his own person, and in his mystical body. This Psalm hath such an eye and respect unto Christ and his Church, that whatsoever shadow of these things may be found in David, the main substance and accomplishment of all things herein contained, are to be found most clearly and fully in Christ’s wrestling with his enemies, and his triumphing over them for the comfort of the Church, and glory of the Father: and this the Church of Israel did perceive and acknowledge, as appeareth by their acclamation taken out of this Psalm, and made to Christ at his coming into Jerusalem, as King riding, and by Christ’s interpretation, and appropriating of it unto himself, Matt. 21:9, 15, 42. For this cause also the Psalmist doth not prefix his name unto this Psalm, whatsoever might be fit for his particular experience in it, but leaveth it to run the more clearly and directly towards the Messiah, or Christ, who is here mainly intended.

This Psalm may be divided into three parts. In the first, The Psalmist, and Christ represented by him, exhorteth the Church to praise God, and giveth sundry reasons for it, to verse 14. In the second, He reneweth the song of God’s praise, and giveth new reasons for the same, to verse 19. In the third, Christ’s triumph is set down, wherein he goeth into the Temple and solemn assembly of the Church; and here Christ by his rejoicing stirreth up the Church to rejoice, and the Church giveth acclamation to him as their Lord and King, and all the company do rejoice together, and priests and people stir up one another to praise the Lord, unto the end of the Psalm.

Psalm 119

We read of no man who had more troubles and exercises of conscience, or greater vicissitude of changes, outward and inward, or more frequent experience of his own weakness, witlessness and sinfulness, or of God’s merciful direction, consolation and deliverance, than David. This man did the Lord fit, by the immediate inspiration of the Holy Ghost, for the edification of the Church, to express his exercises, and good deliverances from them all. And in this Psalm as in a bundle, he hath collected the sum of his holy meditations, and of the profitable uses which he made of the revealed will of God in Scripture, in all the conditions wherein he was, to teach all the faithful after him, to have the word of God in special regard, and to have respect unto it, as the only rule whereby they might find direction, consolation and salvation, however matters went. To this end, for memory’s sake, he hath filled the Hebrew alphabet with 22 meditations, every one of them beginning with a several letter of the alphabet, and every section having eight verses, beginning with the same letter, and every verse almost of every section under some expression, making mention of the Scripture.

The words wherein the Scripture, or revealed will of God in Scripture, here is expressed, is one of these ten. (1.) The law or doctrine, which signifieth the Lord’s will to be taught of God that all men should learn it. (2.) Statutes, which signifieth that this revealed will of God containeth the duties which God hath appointed and prescribed for our rule. (3.) Precepts, which signify that this will of God is imposed by the authority of our sovereign lawgiverse (4.) Commands, which signifieth that this revealed will is committed unto our trust to be kept. (5.) Testimonies, which signifieth that this revealed will of God doth testify of our duty and of our doings, whether conform or not to the rule, and testifieth also what event may be expected by our believing or misbelieving, by our obedience or disobedience thereof. (6.) Judgments, which signifieth the Scripture to be God’s judicial decree, ordaining how our words, deeds and thoughts shall be ordered, and what shall be the execution of his will answerable thereto. (7.) Oracle, or speech, because the Scripture proceedeth, as it were, from the mouth of God. (8.) The word, which signifieth God’s expounding his mind to us, as if he were speaking unto us. (9.) The way of God, which signifieth the Lord’s giving direction for our several actions how we should walk, as by so many steps into the Kingdom of Heaven. (10.) Righteousness, which signifieth that the word of God hath in it the way how a man shall be justified, to wit, by faith, and how a justified man should approve himself to God and man, as justified by faith; and that every son of wisdom, must and will justify the word of God, as the perfect rule of righteousness.

א Aleph, The 1st Part

In this first section he describeth the blessed men, to be only they who walk in the obedience of faith, as God’s word prescribeth, verse 1–3. Then he maketh application of this doctrine to himself, and first acknowledgeth this obligation to follow the direction of the Lord in the obedience of faith, verse 4, and then he wisheth to have grace to obey, verse 5, because so he should not be ashamed nor disappointed of his hope, verse 6, and also, so he should be enabled to glorify and praise God more perfectly, verse 7. And thirdly, engageth himself to follow this course by promise and prayer, verse 8.

ב Beth, The 2nd Part

In this section, first, he propounds this doctrine, The word of God is the only rule and effectual instrument of renewing and sanctifying of an unrenewed man; and the only way to find the efficacy of the word, is to study to conform a man’s mind, will, and actions thereunto, verse 9. And then in the next place, to the end he may teach men to make use of this doctrine by his example, he sheweth the sincerity of his own endeavour by seven evidences; the first and second is, verse 10. The third is, verse 11. The fourth is, verse 12. The fifth is, verse 13. The sixth is, verse 14. The seventh is, verse 15–16.

ג Gimel, The 3rd Part

In this section he prayeth the Lord for continuance of his life, that he may have occasion for further service, which he desireth may be done by him, and for this end also he prayeth, that he may have a deeper insight in the mysteries of God’s word, verse 17–18. And these two petitions he presseth by three reasons, verse 19–21. He prayeth also for clearing of his innocency, and for removing reproach from him, for other three reasons, verse 22–24.

ד Daleth, The 4th Part

In this section, there are six petitions, with their several reasons annexed unto them, some of them set down before, some of them set down after the petition. The first is, verse 25. The second is, verse 26. The third is, verse 27. The fourth is, verse 28. The fifth is, verse 29. The sixth is, verse 30–32.

ה He, The 5th Part

In this section there are eight petitions according to the number of the verses.

ו Vau, The 6th Part

In this section, he prayeth, first, For deliverance out of his a hard condition, and giveth reasons for strengthening his hope in this prayer, verse 41–42. And next, He prayeth for grace to confess God’s truth openly, till the deliverance came, and he strengthens his hope by six or seven reasons, in the rest of the section.

ז Zain, The 7th Part

In this section, he prayeth for the performance of the promise, which he hath believed, and whereof he hath found the fruits already in a good measure, verse 49. The fruits which he hath found already by his faith in the word, are seven, all in order set down in the rest of the verses of this section.

ח Cheth, The 8th Part

In this section he laboureth to confirm his faith, and to comfort himself in the certainty of his regeneration, by eight properties of a sound believer, or eight marks of a new creature. The first and second whereof is, verse 57. The third is, verse 58. The fourth is, verse 59–60. The fifth is, verse 61. The sixth is, verse 62. The seventh is, verse 63. The eighth is, verse 64.

ט Teth, The 9th Part

In this section he gives eight marks of a thankful soul, delivered from heavy trouble for a time, all in order set down in the eight following verses.

י Jod, The 10th Part

In this section is set down the example of the right carriage of a believer, brought out of one calamity, and cast into another. His good behavior, consisting in these six duties. The first is, verse 73–74. The second is, verse 75. The third is, verse 76–77. The fourth is, verse 78. The fifth is, verse 79. The sixth is, verse 80.

כ Caph, The 11th Part

In this section is shewn how deep the persecuted servant of God may draw in his affliction before God give him comfort. There are four degrees of his deepness in distress, to wit, fainting of faith, verse 81; almost failing of hope, verse 82; failing of the body, verse 83; and longing for death, verse 84. Then he sheweth how he behaved himself in this sad condition: He layeth out his enemies’ carriage before God, verse 85–86, and his own stedfastness in extreme danger, verse 87, and prayeth for comfort, that he may in his trial bear out, verse 88.

ל Lamed, The 12th Part

In this section, he sheweth, first, How he was comforted under persecution, by faith in God’s word; and to this end he commends the worth of the word of God, or of the Scripture, for four reasons: the first is, Because of the stability of it in Heaven, verse 89. The next, For the durable usefulness of it in every age of the Church, verse 90. The third is, Because by God’s word the earth is established, verse 90–91. The fourth is, Because of his own experience of comfort and strength by it in his affliction, verse 92. And in the next part, he expresseth his thankfulness: first, By engaging his heart to the faith and obedience of the word, verse 93. Then, By dedication of himself unto God, as his servant, to be saved by him, verse 94. Thirdly, By engagement of his heart to continue against all persecution in the obedience of the word, verse 95. And fourthly, By commendation of the word above all things in the world, verse 96.

מ Mem, The 13th Part

He goeth on in this section to commend the word of God, and to shew his estimation of it for eight reasons, all in order set down in the eight following verses.

נ Nun, The 14th Part

As in the former section he gave evidence of his love and respect to the word of God, so in this section he giveth eight evidences of his sincere purpose to make use of it in his practice for time to come; all in order set down in the eight following verses.

ס Samech, The 15th Part

As he gave before evidences of his affection to the Scripture, and of his purpose to obey it in his practice, so in this section he giveth six evidences of his hatred of the evil, which is contrary to the good which is promised and commanded in the Scripture. The first is, verse 113–114. The second is, verse 115. The third is, verse 116. The fourth is, verse 117. The fifth is, verse 118–119. The sixth is, verse 120.

ע Ain, The 16th Part

In this section he prayeth to be directed, comforted and helped against his oppressors, for six reasons. The first is, verse 121. The second is, verse 122. The third is, verse 123. The fourth is, verse 124–125. The fifth is, verse 126. The sixth is, verse 127–128.

פ Pe, The 17th Part

In this section he professeth his high estimation of, and affection to the word of God, verse 129–131. And unto this profession of his estimation and affection unto the Scripture, he subjoineth four petitions for the right use and benefit thereof. The first is, verse 132. The second is, verse 133. The third is, verse 134. The fourth is, verse 135. And then he addeth a reason to this last petition, verse 136.

צ Tsaddi, The 18th Part

In the last verse of this section, he prayeth for a greater measure of the saving knowledge of the Scripture, most ardently, and promiseth eight reasons before the prayer, from which he doth infer his petition as a conclusion; the reasons of his petition are all set down in order in the eight following verses.

ק Koph, The 19th Part

In this section he falleth on another main petition unto God, for restoring unto him, and increasing in him the vigour of spiritual life by his word, “O Lord quicken me according to thy judgment,” verse 149. And to press this petition he useth four arguments, some going before, some following after it. The first argument hath four branches. The first branch is, verse 145. The second is, verse 146. The third is, verse 147. The fourth is, verse 148. The second argument of this his prayer is, “Hear my voice according to thy lovingkindness,” verse 149. The third is, verse 150–151. The fourth is, verse 152.

ר Resh, The 20th Part

In this section he prayeth for delivery out of his affliction, and the quickening of him, by consolation and spiritual ability, to serve God till the delivery came; and to strengthen himself in the hope of obtaining his, he bringeth forth eight reasons of his petition, all in order set down in the eight following verses.

ש Schin, The 21st Part

In this section he taketh comfort by six approved evidences of saving grace felt in himself, which he presenteth unto God to be sealed by him. The first evidence of saving grace in the Psalmist is, verse 161. The second is, verse 162. The third is, verse 163. The fourth is, verse 164. And for the confirmation of the former marks of saving grace, he commendeth the love of God’s word, by two notable effects. One is, that it bringeth a glorious peace with it. Another is, that it maketh a man hold on in the way of God’s obedience, whatsoever impediments or stumbling blocks shall be cast in his way, verse 165. The fifth evidence of saving grace in the Psalmist is, verse 166. The sixth is, verse 167–168.

ת Tau, The 22nd Part

In this last section, he closeth all the former sweet meditations, and comfortable expressions concerning his faith and love, and the fruits thereof, with five petitions. The first is, verse 169. The second is, verse 170. And then he strengthens his hope in these two prayers, by a promise of thankfulness for any measure of a gracious answer, verse 171–172. The third petition is, verse 173–174. The fourth is, verse 175. The fifth and last is, verse 176.

Psalm 120

The scope of this Psalm is, by the experience of the Psalmist, to teach and comfort such as shall be traduced, and falsely slandered. His exercise and deliverance is set down summarily, verse 1. And then in the rest of the Psalm, he first puts up his petition to be saved from the bloody tongue of the calumniator, verse 2, and then denounceth God’s judgment against him, verse 3–4, and closeth with a lamentation, verse 5–7.

Psalm 121

The scope of this Psalm is to shew, that howsoever we are ready to seek help anywhere else, rather than in God, yet no help is to be had, except from God; perfect help, and full delivery is to be had in him undoubtedly, as the Psalmist’s experience and example of faith doth teach; wherein, the Psalmist leaving all other confidences beside God, betaketh him to God Almighty only, verse 1–2. And from his own experience, giveth encouragement to all God’s people to place their confidence in God alone, by six premises, in the six verses following, to the end of the Psalm.

Psalm 122

The ark of God had for a long time moved from place to place; at length the Lord revealeth unto David the place whereof Moses hath spoken, to be Sion where the ark should rest, and there David set up the ark, having revealed unto the people the oracle; whereupon the people did heartily embrace the will of God, and came to that place appointed for public worship, and did invite one another to go up to worship. In this Psalm, we have first, David’s joy for the people’s willingness to assemble unto the Lord’s house, verse 1–2. In the next place, he praises Jerusalem, verse 3–5. In the third place, he exhorteth all to pray for the peace of Jerusalem, representing the universal Church, and useth some reasons to set them forward on the duty, verse 6–9.

Psalm 123

The scope of this Psalm is to teach the Lord’s people, how to carry themselves when they are oppressed by the tyranny of their proud adversaries, and are destitute of all help under Heaven; wherein the Psalmist maketh his address to God, in patience, humility, and hope, verse 1–2, and prayeth for comfort under, and relief from the contempt of the proud adversaries, verse 3–4.

Psalm 124

The scope of this Psalm is, first, to acknowledge the delivery of the Church to be evidently the Lord’s own work, the danger being so great out of which they were lately delivered, verse 1–5. And next, to bless the Lord for their preservation, verse 6–8.

Psalm 125

The scope of this Psalm is to confirm the faith of the Believer, persecuted and oppressed by the wicked, that he may hold out walking in the right way of God’s obedience; and to this end, the Psalmist useth four arguments. The first is, from the stability of the Believer’s felicity, verse 1–2. The second, is from the short time of his trouble, which he shall suffer by persecutors, verse 3. The third, is from the goodness which God will manifest toward him, set down in the Psalmist’s prayer, verse 4. The fourth, is from the Lord’s judgments upon backsliding Hypocrites, who make shift for themselves to be freed from trouble by unlawful means, verse 5.

Psalm 126

This is the Church’s song of thanksgiving for her delivery from the captivity of Babylon, wherein, first, the greatness of the mercy is set down, verse 1–3. Then a prayer to God for enlarging of the benefit, by making many to embrace the offer of delivery, verse 4. And thirdly, an encouraging consolation to such as had returned or should return from Babylon to their own land, verse 5–6.

Psalm 127

The scope of this Psalm is to shew, first, That the defence of our persons, and success in our affairs, do depend upon God’s blessing upon the means used, verse 1–2. Next, To shew that multitudes of God’s children, is God’s blessing also, verse 3–5. The Psalm is titled for Solomon, who was to build the house of God, and to enlarge the kingdom of Israel.

Psalm 128

The scope of this Psalm is to shew the blessedness of the man that feareth God, which doth appear, first, In temporal blessing of him in his calling, verse 1–2. Secondly, In his family, verse 3–4. Thirdly, in pouring spiritual blessings upon him, verse 5–6.

Psalm 129

The scope of this Psalm is, to confirm the faith of God’s people against persecution. The parts thereof are two. The former is, Praise to God for delivering many times his Church from the oppression of persecutors, verse 1–4. The other hath a prophetical curse against the enemies of the Church, verse 5–8.

Psalm 130

This Psalm containeth the exercise of the Psalmist, wrestling under the sense of sin with fearful temptations, which were like to overcome him, wherein he prayeth for relief, verse 1–2; opposeth God’s mercy to his justice, verse 3–4; and waiteth for comfort, verse 5–6; then he bringeth forth the use which he maketh of the relief and comfort which God gave unto him, by encouraging the Church to trust in God’s mercy, because he will deliver his people from all trouble and sin, verse 7–8.

Psalm 131

In this Psalm, the Prophet minding to teach the Godly to be humble before God, however matters go with them, doth propound his own example, verse 1–2, that so the Believer may persevere in hope, verse 3. He proveth his humility by the lowliness of his heart, sobriety of carriage, and keeping himself within his vocation, verse 1, and by the submission of his will unto God’s dispensation, verse 2. The use and profit whereof, as he had found in his own experience, so he recommendeth the following of his example unto all God’s people, as the way to be constant in their hope, verse 3.

Psalm 132

In this Psalm the Church is taught to pray, according to the covenant made with David, representing Christ. First, For the maintennance of true religion, to verse 10. Next, For the continuing of the kingdom in his race, and preservation of the Church of Israel, and so of the kingdom and Church of Christ figured by it. In the first petition, He prayeth for the Lord’s affectionate and effectual remembrance of David, and of the sufferings undergone by David, for maintaining his covenant with God, verse 1. And then, calleth to mind the care which David had in settling of the place of God’s worship, verse 2–5. Thirdly, He sheweth, how after the Lord’s departing from Shiloh, his ark was found in Kirjath–jearim, and thence brought up to the city of David, verse 6. Fourthly, The Church professeth her willingness and purpose to worship the Lord, now ascended unto Mount Sion, verse 7–8. And fifthly, He prayeth for holiness of doctrine in the Lord’s Ministers, and joy to the Godly in obeying them, verse 9. In the next petition, first, The Church prayeth for the covenant’s sake made with David, that the Lord would not withdraw countenance from his offspring, verse 10. Then, to strengthen their faith in the petition, they repeat the covenant of God made with David, as we have it in Psalm 89, concerning his offspring, and mainly concerning Christ, verse 11–12. Then, they pray concerning the temple and city of Jerusalem, representing the universal Church, verse 13–14, and concerning his ministry, verse 15–16, and concerning the increase of Christ’s kingdom, and for confusion of his enemies, verse 17–18; for we must not conceive this prayer delivered to the Church for the use of all ages, to have the full accomplishment, except Christ and his Church and kingdom be mainly comprehended and aimed at in it.

Psalm 133

This Psalm doth fit the condition of God’s people, in David’s time, when after their civil wars they were brought to a happy unity in religion, and civil government. This sort of concord and communion of Saints is here commended to the Church as both pleasant and profitable. The goodness of it is spoken of, verse 1. The pleasantness of it, verse 2. The profitableness of it, verse 3.

Psalm 134

In this short Psalm, the spirit of the Lord, by the mouth of the Psalmist, exhorteth the Lord’s Ministers to go about the exercise of their public Ministry, in praying, preaching, and praising God, verse 1–2, and blessing the congregation met together.

Psalm 135

The scope of this Psalm, is to set forth the praises of the Lord, wherein there is an earnest exhortation of all the Church, and of all the Lord’s Ministers to praise God, verse 1–3, whereunto are added seven motives or reasons, from verse 3–12. In the next place, the Psalmist turneth his speech towards the Lord, and praiseth him, and giveth two reasons more for the praising of God, verse 13–18. In the third place, more specially he exhorteth the Ministers, and every particular Member of the Church, to praise God, and so closeth with blessing of him.

Psalm 136

This Psalm is an exhortation to confess God’s goodness and mercy, and to praise and thank him for the manifestation thereof, in so many sundry works of his; upon this ground, because the fountain of his mercy, whence his works did flow, doth run still, and endure forever, to the benefit of his own people in special. The reasons of the exhortation unto thanks and praise are set down in order, so many in number as the verses are, unto every one whereof is added one common reason, from the everlasting endurance of his mercy. In the first place, the exhortation is thrice propounded, with reasons taken from the Lord’s attributes or names, verse 1–3. In the second place, reasons are given from his works, and in special from the work of Creation, verse 4–10. In the third place, reasons are given from the work of Redemption of Israel, and bringing them forth out of Egypt, and planting them in Canaan, from verse 10–23. In the fourth place, reasons of thanks are given, from his late mercy to the Church in the Psalmist’s time, verse 23–24. And last of all, a reason is given from his goodness to all living creatures, verse 25, whereupon he closeth with an exhortation unto thanksgiving to the God of Heaven, verse 26.

Psalm 137

This Psalm may be divided into three parts. In the first, is set down the lamentable condition wherein the Lord’s people were in their captivity in Babylon, verse 1–3. In the next, is their constancy in religion, verse 4–6. In the third, is their denouncing of judgment by way of imprecation against the instruments and chief authors of their calamity, verse 7–9.

Psalm 138

This Psalm is David’s thanksgiving unto God, and praising of him for the experience he had of his love and faithfulness. The promise of praise or thanksgiving is set down, verse 1, and six reasons are to be subjoined in the verses following, which are closed with a prayer in the end of the Psalm.

Psalm 139

David being wickedly slandered and persecuted by his adversaries, findeth his zeal kindled against them; and lest his own heart’s corruption should deceive him, as being carnal in this matter, he presenteth his heart unto God, the all–seeing and everywhere present Judge of the secrets of all hearts, and he presenteth also his adversaries’ both persons and cause, with his own carriage toward them to be tried by God, praying that himself may be directed toward life everlasting.

In the first place, the omniscience of God is declared, verse 1–6. In the next, the omnipresence of God, with his omniscience is set forth, verse 7–12. In the third place, the reason is given of God’s so exact knowledge of all the secrets of his heart, because the Lord did form and fashion him, in so wonderfully wise and powerful a way, as he could neither express nor comprehend, verse 13–18. In the fourth place, he confesseth to God his judgment of wicked men, and his hatred of their ways, making God, who is the searcher of hearts, witness and judge of his sincerity, corrector and director of his course toward everlasting life, verse 19–24.

Psalm 140

David, being pursued for his life, and loaded with false calumnies of wicked men, prayeth, first, for deliverance from them, verse 1–7. Secondly, prayeth against them, verse 8–11. Thirdly, declareth the Lord’s gracious answer, verse 12–13.

Psalm 141

The Psalmist being in distress by the malicious persecution of his adversaries, prayeth for relief, and for a holy carriage under his trouble, till his own full delivery, and till his enemies’ destruction should come. The petitions are seven. The first is general, for acceptation of his person, and granting of his prayer, verse 1–2. The next is, for direction of his speeches, verse 3. The third is, for guiding of his heart and actions, verse 4. The fourth is, for the benefit of the fellowship of the Saints, by their wholesome counsel and admonition, verse 5, with the reasons thereof, verse 6–7. The fifth is, for the comfort of spiritual communion with God, verse 8. The sixth is for preservation from the plots of the enemies, verse 9. The seventh is, for the overthrow of his enemies, verse 10.

Psalm 142

This Psalm doth shew what was David’s exercise, when he was in the cave of one of the mountains of En–gedi, (I Sam. 24) flying from Saul; wherein he first setteth down his betaking of himself to prayer in general, verse 1–2. Secondly, the straits wherein he was for the time, verse 3–4. Thirdly, what were the special petitions of his prayer, with the reasons thereof, verse 5–7.

Psalm 143

David being in great trouble of mind, for the long continuance of his persecution by his enemies, and also under some exercise of conscience, through the sense of his sin, prayeth in this Psalm for deliverance in general, from the twofold trouble, verse 1–2, and then he giveth two reasons of his prayer; the first is taken from the miserable condition, wherein the violence and oppression of the enemy hath driven him, verse 3–4. The other is from his careful use of the means for finding grace, verse 5–6. Then he presseth his prayer in nine more special petitions in the rest of the Psalm.

Psalm 144

David being now King, but yet not fully settled on his throne, in this Psalm giveth thanks to God for the work already wrought, verse 1–4, and prayeth for completing the deliverance, and settling of him in his kingdom, verse 5–8. And in hope to be heard, promiseth praise to God, verse 9–10. And in the last place, repeateth his petition, with reasons taken from the benefit which should redound unto the Lord’s people, by settling of him in his kingdom, verse 11–14.

Psalm 145

This Psalm is altogether of praises, every verse beginning with a several letter of the Hebrew, A, B, C, from the first to the last; wherein David engageth himself unto the work of praising of God twice. In the former part of the Psalm once, verse 1–2, and of this he giveth a reason, and prophesieth that the praises of the Lord shall be perpetuated throughout all ages, verse 3–4. Then he engageth himself the second time, and prophesies of the Church’s holding up this song, verse 5–7. And from the eighth verse, he praiseth God more particularly, giving ten arguments of praise unto the last verse; and closeth the Psalm with engaging of himself anew again, and exhortation of others to follow the song foreverse

Psalm 146

This Psalm is a Psalm of praise wholly, wherein, when the Psalmist hath exhorted all men to praise the Lord, he engageth himself to the work, verse 1–2. Then he teacheth the way how to praise God in effect, to wit, by renouncing all carnal confidence, and trusting only in the Lord, verse 3–5. Thirdly, he giveth ten reasons, both of trusting in God, and praise of God. The first and second reasons are, verse 6. The third, fourth and fifth are, verse 7. The sixth, seventh and eighth are, verse 8. The ninth is, verse 9. The tenth is, verse 10, and closeth as he began, with the same exhortation to praise God.

Psalm 147

This Psalm is for stirring up of the Church to praise and thanksgiving. The exhortation is threefold. The first is, verse 1, and six reasons for it, or motives unto it are set down, verse 2–6. The second exhortation is, verse 7, and three reasons for it, verse 8–11. The third is, verse 12, and six reasons for it, unto the end.

Psalm 148

In this Psalm, the Church is stirred up to praise God, because of the incomparable excellence of his glory and Majesty, appearing first in the Heavens above, verse 1–6. Secondly, in the earth and sea beneath, and lower parts under the Heaven, verse 7–10. Thirdly, in the governing of men, and of all sorts and ranks of men, but especially in doing for his Church, verse 11–14. In all which, as he sheweth how the world is full of God’s glory, so he pointeth at it as a matter of his praise, whithersoever we turn our eyes.

Psalm 149

The foregoing Psalm was a hymn of praise to the Creator; this to the Redeemer. It is a Psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the stronghold of Zion, and settled his government there; but it looks further to the kingdom of the Messiah, who, in the chariot of the everlasting Gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye in singing this Psalm, which speaks, (1) Abundance of joy to all the people of God, verse 1–5. (2) Abundance of terror to the proudest of their enemies, verse 6–9.

Psalm 150

The first and last of the Psalms have both the same number of verses, are both short, and very memorable; but the scope of them is very different. The first Psalm is an elaborate instruction in our duty, to prepare us for the comforts of devotion; this is all rapture and transport, and perhaps was penned on purpose to be the conclusion of those sacred songs, to shew what is the design of them all, and that is, to assist us in praising God. The Psalmist had been himself full of the praises of God, and here he would fain fill all the world with them; again and again he calls, “praise the Lord, praise him, praise him,” no less than 13 times in these six short verses!—He shews, (1) For what, and upon what account God is to be praised, verse 1–2. (2) How, and with what expressions of joy God is to be praised, verse 3–5. (3) Who must praise the Lord; it is everyone’s business, verse 6.—In singing this Psalm, we should endeavour to get our hearts much affected with the perfections of God, and the praises with which he is, and shall be, forever attended throughout all ages, world without end.