Psalms 122 commentary

The pleasure and profit from means of grace, should make us disregard trouble and fatigue in going to them; and we should quicken one another to what is good. We should desire our Christian friends, when they have any good work in hand, to call for us, and take us with them. With what readiness should we think of the heavenly Jerusalem! How cheerfully should we bear the cross and welcome death, in hopes of a crown of glory! Jerusalem is called the beautiful city. It was a type of the gospel church, which is compact together in holy love and Christian communion, so that it is all as one city. If all the disciples of Christ were of one mind, and kept the unity of the Spirit in the bond of peace, their enemies would be deprived of their chief advantages against them. But Satan's maxim always has been, to divide that he may conquer; and few Christians are sufficiently aware of his designs.

Those who can do nothing else for the peace of Jerusalem, may pray for it. Let us consider all who seek the glory of the Redeemer, as our brethren and fellow-travellers, without regarding differences which do not affect our eternal welfare. Blessed Spirit of peace and love, who didst dwell in the soul of the holy Jesus, descend into his church, and fill those who compose it with his heavenly tempers; cause bitter contentions to cease, and make us to be of one mind. Love of the brethren and love to God, ought to stir us up to seek to be like the Lord Jesus in fervent prayer and unwearied labour, for the salvation of men, and the Divine glory.

PSALM 122

In this Psalm David congratulates himself and the whole Church upon the fact, that a seat had at length been appointed for the ark of the covenant, and that God had chosen a place where his name should be continually called upon. Afterwards, to incite and encourage the faithful to engage in the worship of the sanctuary, he briefly declares, that the prosperous condition of the people depended upon God’s having chosen the seat of royalty to be at Jerusalem, from whence it was his purpose to defend, maintain, and assist his people.

A Song of Degrees of David. “The burden of the Psalm,” says Jebb, “is שלום ‘peace.’ The play upon the words is very remarkable: שם, ‘there,’ and שם, ‘the name,’ lines 5 and 6; שבטים, ‘tribes,’ line 5 משפט, line 7. Then in line 9, and those. which follow: שאלו, ‘pray;’ שלום, ‘peace;’ ירושלם, ‘Jerusalem;’ ישליו, ‘shall prosper;’ שלוה ‘prosperity.’” — Jebb’s Literal Translation of the Psalters, with Dissertations, volume 1. Speaking in reference to the author of the Psalm, and to the opinion held by some critics, that it was composed about the time or’ the restoration of the Jews from Babylon, he says —”The extraordinary play upon words already noticed might argue a later period of composition: [than the time of David]. Still I cannot but think that the title assigning the Psalm to him is borne out by internal evidence of a stronger kind. The fond mention of Jerusalem, David’s beloved city; the thrones of the house of David; and the recurrence of peace, which was so emphatically promised to David, as the blessing about to be conferred on his son Solomon, are all circumstances, which, taken in connection, stamp this song with a character evidently belonging to the reign of the royal Psalmist ” — Ibid., volume 2.

Psalm 122:1-3

1. I was glad when they said to me, We will go into the house of Jehovah. 2. Our feet shall be “Ou, ont este. — Fr. marg. “Or, have been.” standing within thy gates, O Jerusalem! 3. Jerusalem is built as a city, compact in itself together. Literally, Jerusalem built as a city, that is joined to itself together’, i.e. the several parts of which are connected with each other, so as to form one compact whole. Before David’s time, Zion was not a part of Jerusalem, neither it seems was Millo: but he added them to the city, and enclosed them within its wall. (2 Samuel 5:7, 9; 1 Chronicles 11:7, 8.) Solomon afterwards added the hill of Moria, on which his temple was built, to Jerusalem.” — Cresswell.

1 I was glad when they said to me. God had often told Moses, that his Sanctuary would one day have a certain and fixed place of abode; yet from the time of Moses, for the space of more than a thousand years, the Ark of the Covenant had been carried about from place to place, as if it had been in a state of pilgrimage. At length it was revealed to David, that mount Zion was the spot where God would have his ark to be settled, and his temple built. Now, as David himself received this revelation with exceeding great joy, so he affirms that he was glad to find the whole people with one consent agreeing thereto. This circumstance has not been duly considered, and the consequence is, that interpreters have given the unhappy translation—I was glad with those that said to me. Such a rendering, however, only renders the sense a little obscure; but the translation of the Septuagint and the Vulgate, which puts upon the second verb of the verse a neuter signification, entirely vitiates the meaning, I was glad in the things which, were said to me. I indeed admit that literally the reading is—I was glad in those who said to me; but it is no uncommon thing for the letter ב, beth, which commonly signifies in, to be resolved into the adverb of time when; and here the scope of the text requires such a rendering. David testifies that he felt in his heart a double joy on observing that the whole people concurred in yielding obedience to the oracle which declared mount Zion to be the place which God had chosen for his solemn worship. By this example we are taught, that our joy, in like manner, should be doubled, when God by his Holy Spirit not only frames each of us to the obedience of his word, but also produces the same effect upon others, that we may be united together in the same faith. So stubborn and rebellious is human nature, that the great majority of mankind invariably murmur against God whenever he speaks. We have, therefore, no small ground for rejoicing when all harmoniously rank themselves with us on the side of God. Such as translate, with those who said to me, deduce this meaning: I take delight in the company of those who allure me to the service of God, and offer themselves to me as companions, that we may go to the sanctuary together. But from the second verse it will be still more obvious, that the joy of which David speaks proceeded from his seeing the people, with the ready obedience of faith, giving their consent to the utterance of the heavenly oracle, respecting the spot chosen to be the lawful and permanent scat of the ark of the covenant. For it immediately follows —

PSALM 122

Psa 122:1-9. This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered.

1-2. Our feet shall stand--literally, "are standing."

3-5. compact together--all parts united, as in David's time.

6-7. Let peace--including prosperity, everywhere prevail.

8-9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel.

now--as in Psa 115:2.

I was glad when they said - When Cyrus published an edict for their return, the very first object of their thanksgiving was the kindness of God in permitting them to return to his ordinances.

Our feet shad stand - For seventy years we have been exiled from our own land; our heart was in Jerusalem, but our feet were in Chaldea. Now God has turned our captivity, and our feet shall shortly stand within the gates of Jerusalem. What a transition from misery to happiness! and what a subject for rejoicing!

Jerusalem - compact together - It is now well rebuilt, every part contributing to the strength of the whole. It is also a state of great political and spiritual union. It is the center of union to all the tribes, for each tribe has an equal interest in that God who is worshipped there.

The testimony of Israel - There is the ark, where the presence of God is manifested; there is the holy of holies; and there all the tribes assembled to worship Jehovah. He no doubt alludes to the assembling of the tribes annually at each of the three grand national festivals.

There are set thrones of judgment - There were the public courts, and thither the people went to obtain justice; and while the thrones of the house of David were there, they had justice.

Pray for the peace of Jerusalem - שלום shalom signifies both peace and prosperity. Let her unanimity never be disturbed; let her prosperity ever be on the increase!

They shall prosper that love thee - In the peace and prosperity of the city, they shall find their peace and their prosperity; and even on this ground they should love the city, and labor to promote its best interests. There is a remarkable alliteration in this verse, the letter ש shin frequently recurring. שאלו שלום ירושלם ישליו אהביך

Shaalu shelom yerushalam yishlayu ohabeycha. "Ask ye the prosperity of Jerusalem; they shall be quiet that love thee."

There are remarkable specimens of similar alliteration to be found in all poets, ancient and modern. This formed the chief feature of our ancient poetry. Thus in Peter the plouphman: - "In a somers seysoun whan sete was the sonne

I schoop me in a shrowde as I a sheep were."

And the same manner often appears, even in Milton himself. See the II Penseroso: - "Oft, on a plat of rising ground,

I hear the far-off curfew sound

Over some wide-watered shore,

Swinging slow with sullen roar."

Peace be within thy walls - This is the form of prayer that they are to use: "May prosperity ever reside within thy walls, on all the people that dwell there; and tranquillity within thy palaces or high places, among the rulers and governors of the people."

For any brethren and companions' sakes - Because this city is the abode of my kinsfolk and countrymen, I will wish it prosperity. I will promote its peace and tranquillity by all means in my power. I will affectionately say, May peace be within thee!

Because of the house of the Lord our God - Particularly will I wish thee well, because thou art the seat of religion, the place where our merciful God has condescended to dwell.

To the captives in Babylon the Prophet Jeremiah had given this charge, Jer 29:7 : "And seek שלום shalom, the prosperity of the city, whither I have caused you to be carried captives, and pray unto the Lord for it; for in the prosperity thereof ye shall have prosperity."

Was this a duty for the captives? Yes. And is it the duty of every man for his own country! God, nature, common sense, and self-interest say, Yes! And what must we think of the wretches who not only do not thus pray, but labor to destroy the public peace, to subvert the government of their country, to raise seditions, and to destroy all its civil and religious institutions? Think of them! Why, that hemp would be disgraced by hanging them.

There is a fine picture given us here of the state of Jerusalem after the restoration of the Jews. The walls were finished, the city rebuilt, beautiful, strong, and regular, the temple and its worship were restored, the courts of justice were re-established, the constituted authorities in Church and state were doing their duty; and God was pouring out his blessing upon all. Who could see this without praying, May God increase thy peace, and establish thy prosperity for ever!

The tribes - Whom God has chosen to be his people. Unto - Unto the ark, called the testimony, because of the tables of the covenant laid up in it, which are called God's testimony, and the tables of the testimony. And this is called the testimony of, or to Israel, because it was given by God to them. Give thanks - To worship God; this one eminent part thereof being put for all the rest.

Judgment - The supreme courts of justice for ecclesiastical and civil affairs. Thrones - The royal throne allotted by God to David and to his posterity, and the inferior seats of justice under his authority.

1 I Was glad when they said unto me, Let us go into the house of the LORD.

Exhorting one another to it, as Deut. 33. 19. Or, we will go. The sence is, It delighted me much to hear that the people, who had so long lived in the neglect or contempt of Gods worship, were now ready and forward in it.

2 Our feet shall stand within thy gates, O Jerusalem .

Thither we shall come, and there we shall make our abode during the times of solemn worship.

In that City, where the Ark is now fixed. We shall wander no more from place to place as the Ark was removed.

Marginal references: Heb. were standing. So Gr.

3 Jerusalem is built as a city, that is compact together .

Partly in its buildings, which are not dispersed, as they are in Villages, nor divided into two Cities, as it was before, but united and enlarged, 1 Chron. 11. 7, 8. and principally in its Government and Religion, which was distinct and opposite before David took the Fort of Zion from the Iebusites.

Marginal references: See 2 Sam. 5. 9.

4 Whither the tribes go up, the tribes of the LORD , unto the testimony of Israel , to give thanks unto the name of the LORD .

Not some few pious people of each Tribe, as in Sauls time and under the Judges, but whole Tribes, nor onely one or two of the Tribes, as it was during the late Civil Wars, but all the twelve Tribes.

Whom God hath chosen to be his people, and whom he hath invited and required to resort thither.

Unto the Ark, which is oft called the Testimony, as Exod. 16. 34. Levit. 16. 13. & 24. 3. Numb. 17. 4. and more fully the Ark of the Testimony, as Exod. 26. 33, 34. and elsewhere, because of the Tables of the Covenant laid up in it, which are called Gods Testimony, and the Tables of the Testimony, as Exod. 25. 16. & 31. 18, &c. And this may well be called the Testimony of or to Israel, because it was given by God to them and for their good. Or, by or according to the Testimony of Israel, i. e. Gods command given to Israel, which may be alledged here as the reason which moved them to this journey.

To worship God, this one eminent part and action thereof being put for all the rest.

Marginal references: Exod. 23. 17. Deut. 16. 16.

5 For there are set thrones of judgment : the thrones of the house of David .

This is added as another reason inviting and obliging them to go up to Ierusalem, and as another commendation of this City.

The supreme Courts of Justice for Ecclesiastical, and especially for Civil affairs, as the next clause explains it.

The Royal Throne allotted by God to David and to his posterity for ever, and the inferior Seats of Justice established by and under his Authority. See 2 Chron. 19. 8, 9, 10.

Marginal references: Heb. Do sit.

6 Pray for the peace of Jerusalem : they shall prosper that love it.

In whose prosperity both your Civil and your Religious priviledges are deeply concerned.

Or, let them prosper, the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness.

7 Peace be within thy walls , and prosperity within thy palaces .

In all thy dwellings.

Especially in the Court and the dwellings of the Princes and Rulers, whose welfare is a publick blessing to all the people.

8 For my brethren and companions sakes , I will now say, Peace be within thee.

And this I desire not onely nor chiefly for my own security and for the glory of mine Empire, but for the sake of all my fellow-citizens and of all the Israelites, whom, though my Subjects, I must owne for my brethren and companions in the chief priviledges and blessings enjoyed at Ierusalem.

9 Because of the house of the LORD our God , I will seek thy good.

Which is now fixed in this City.

Marginal references: Neh. 2. 10.

A Well-Wishing Glance Back at the Pilgrims’ City

If by “the mountains” in Psa 121:1 the mountains of the Holy Land are to be understood, it is also clear for what reason the collector placed this Song of degrees, which begins with the expression of joy at the pilgrimage to the house of Jahve, and therefore to the holy mountain, immediately after the preceding song. By its peace-breathing (שׁלום) contents it also, however, touches closely upon Psa 120:1-7. The poet utters aloud his hearty benedictory salutation to the holy city in remembrance of the delightful time during which he sojourned there as a visitor at the feast, and enjoyed its inspiring aspect. If in respect of the לדוד the Psalm were to be regarded as an old Davidic Psalm, it would belong to the series of those Psalms of the time of the persecution by Absalom, which cast a yearning look back towards home, the house of God (Psa 23:1-6; Psa 26:1-12, Psa 55:15; Psa 61:1-8, and more particularly Psa 63:1-11). But the לדוד is wanting in the lxx, Codd. Alex. and Vat.; and the Cod Sinait., which has ΤΩ ΔΑΔ, puts this before Psa 124:1-8, ει ̓ μὴ ὅτι κύριος κ. τ. λ., also, contrary to Codd. Alex. and Vat. Here it is occasioned by Psa 122:5, but without any critical discernment. The measures adopted by Jeroboam I show, moreover, that the pilgrimages to the feasts were customary even in the time of David and Solomon. The images of calves in Dan and Bethel, and the changing of the Feast of Tabernacles to another month, were intended to strengthen the political rupture, by breaking up the religious unity of the people and weaning them from visiting Jerusalem. The poet of the Psalm before us, however, lived much later. He lived, as is to be inferred with Hupfeld from Psa 122:3, in the time of the post-exilic Jerusalem which rose again out of its ruins. Thither he had been at one of the great feasts, and here, still quite full of the inspiring memory, he looks back towards the holy city; for, in spite of Reuss, Hupfeld, and Hitzig, Psa 122:1., so far as the style is concerned, are manifestly a retrospect.

Psa 122:1-3

The preterite שׂמחתי may signify: I rejoice (1Sa 2:1), just as much as: I rejoiced. Here in comparison with Psa 122:2 it is a retrospect; for היה with the participle has for the most part a retrospective signification, Gen 39:22; Deu 9:22, Deu 9:24; Jdg 1:7; Job 1:14. True, עמדות היוּ might also signify: they have been standing and still stand (as in Psa 10:14; Isa 59:2; Isa 30:20); but then why was it not more briefly expressed by עמדוּ (Psa 26:12)? The lxx correctly renders: εὐφράνθην and ἑστῶτες ἦσαν. The poet, now again on the journey homewards, or having returned home, calls to mind the joy with which the cry for setting out, “Let us go up to the house of Jahve!” filled him. When he and the other visitors to the feast had reached the goal of their pilgrimage, their feet came to a stand-still, as if spell-bound by the overpowering, glorious sight.So also Veith in his, in many points, beautiful Lectures on twelve gradual Psalms (Vienna 1863), S. 72, “They arrested their steps, in order to give time to the amazement with which the sight of the Temple, the citadel of the king, and the magnificent city filled them.”

Reviving this memory, he exclaims: Jerusalem, O thou who art built up again - true, בּנה in itself only signifies “to build,” but here, where, if there is nothing to the contrary, a closed sense is to be assumed for the line of the verse, and in the midst of songs which reflect the joy and sorrow of the post-exilic restoration period, it obtains the same meaning as in Psa 102:17; Psa 147:2, and frequently (Gesenius: O Hierosolyma restituta). The parallel member, Psa 122:3, does not indeed require this sense, but is at least favourable to it. Luther’s earlier rendering, “as a city which is compacted together,” was happier than his later rendering, “a city where they shall come together,” which requires a Niph. or Hithpa. instead of the passive. חבּר signifies, as in Exo 28:7, to be joined together, to be united into a whole; and יחדּו strengthens the idea of that which is harmoniously, perfectly, and snugly closed up (cf. Psa 133:1). The Kaph of כּעיר is the so-called Kaph veritatis: Jerusalem has risen again out of its ruined and razed condition, the breaches and gaps are done away with (Isa 58:12), it stands there as a closely compacted city, in which house joins on to house. Thus has the poet seen it, and the recollection fills him with rapture.In the synagogue and church it is become customary to interpret Psa 122:3 of the parallelism of the heavenly and earthly Jerusalem.

Psa 122:4-5

The imposing character of the impression was still greatly enhanced by the consideration, that this is the city where at all times the twelve tribes of God’s nation (which were still distinguished as its elements even after the Exile, Rom 11:1; Luk 2:36; Jam 1:1) came together at the three great feasts. The use of the שׁ twice as equivalent to אשׁר is (as in Canticles) appropriate to the ornamental, happy, miniature-like manner of these Songs of degrees. In שׁשּׁם the שׁם is, as in Ecc 1:7, equivalent to שׁמּה, which on the other hand in Psa 122:5 is no more than an emphatic שׁם (cf. Psa 76:4; Psa 68:7). עלוּ affirms a habit (cf. Job 1:4) of the past, which extends into the present. עדוּת לישׂראל is not an accusative of the definition or destination (Ew. §300, c), but an apposition to the previous clause, as e.g., in Lev 23:14, Lev 23:21, Lev 23:31 (Hitzig), referring to the appointing in Exo 23:17; Exo 34:23; Deu 16:16. The custom, which arose thus, is confirmed in Psa 122:5 from the fact, that Jerusalem, the city of the one national sanctuary, was at the same time the city of the Davidic kingship. The phrase ישׁב למשׁפּט is here transferred from the judicial persons (cf. Psa 29:10 with Psa 9:5; Psa 28:6), who sit in judgment, to the seats (thrones) which are set down and stand there fro judgment (cf. Psa 125:1, and θρόνος ἔκειτο, Rev 4:2). The Targum is thinking of seats in the Temple, viz., the raised (in the second Temple resting upon pillars) seat of the king in the court of the Israelitish men near the שׁער העליון, but למשׁפט points to the palace, 1Ki 7:7. In the flourishing age of the Davidic kingship this was also the highest court of judgment of the land; the king was the chief judge (2Sa 15:2; 1Ki 3:16), and the sons, brothers, or kinsmen of the king were his assessors and advisers. In the time of the poet it is different; but the attractiveness of Jerusalem, not only as the city of Jahve, but also as the city of David, remains the same for all times.

Psa 122:6-9

When the poet thus calls up the picture of his country’s “city of peace” before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis. So Gesenius correctly (Thesaurus, p. 1347); for just as שׁאל לו לשׁלום signifies to inquire after any one’s well-being, and to greet him with the question: השׁלום לך (Jer 15:5), so שׁאל שׁלום signifies to find out any one’s prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, שׁאל שׁלמא ד directly: to salute any one; for the interrogatory השׁלום לך and the well-wishing שׁלום לך, εἰρήνη σοί (Luk 10:5; Joh 20:19.), have both of them the same source and meaning. The reading אהליך, commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. שׁלה forms an alliteration with שׁלום; the emphatic form ישׁליוּ occurs even in other instances out of pause (e.g., Psa 57:2). In Psa 122:7 the alliteration of שׁלום and שׁלוה is again taken up, and both accord with the name of Jerusalem. Ad elegantiam facit, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio. Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. חיל, ramparts, circumvallation (from חוּל, to surround, Arabic hawl, round about, equally correct whether written חיל or חל), and ארמנות as the parallel word, as in Psa 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace (τὰ πρὸς ἐιρήνην αὐτῆς, Luk 19:42) concerning (דּבּר בּ, as in Psa 87:3, Deu 6:7, lxx περὶ σοῦ; cf. דּבּר שׁלום with אל and ל, to speak peace to, Psa 85:9; Est 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like בּקּשׁ טובה ל in Neh 2:10, cf. דּרשׁ שׁלום, Deu 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.

The Pleasures of Public Worship.

1 I was glad when they said unto me, Let us go into the house of the Lord . 2 Our feet shall stand within thy gates, O Jerusalem. 3 Jerusalem is builded as a city that is compact together: 4 Whither the tribes go up, the tribes of the Lord , unto the testimony of Israel, to give thanks unto the name of the Lord . 5 For there are set thrones of judgment, the thrones of the house of David.

Here we have,

I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, v. 1, 2.

1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he was glad, when he was called upon to go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must go into the house of the Lord, to pay our homage to him there, and not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public. Let us go; not, "Do you go and pray for us, and we will stay at home;" but, We will go also, Zech. viii. 21. Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, "Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to go up to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them.

2. The prospect of them was very pleasing. They speak it with a holy triumph (v. 2): Our feet shall stand within thy gates, O Jerusalem! Those that came out of the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be among those that stand by (Zech. iii. 7), though it be the door keeper's place, Ps. lxxxiv. 10. We have now got a resting-place for the ark, and where it is there will we be.

II. The praises of Jerusalem, as Ps. xlviii. 12.

1. It is the beautiful city, not only for situation, but for building. It is built into a city, the houses not scattered, but contiguous, and the streets fair and spacious. It is built uniform, compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city.

2. It is the holy city, v. 4. It is the place where all Israel meet one another: Thither the tribes go up, from all parts of the country, as one man, under the character of the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship, to give thanks.

3. It is the royal city (v. 5): There are set thrones of judgment. Therefore the people had reason to be in love with Jerusalem, because justice was administered there by a man after God's own heart. The civil interests of the people were as well secured as their ecclesiastical concerns; and very happy they were in their courts of judicature, which were erected in Jerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours, and they are good neighbours, which may greatly befriend one another. Let the testimony of Israel direct the thrones of judgment, and the thrones of judgment protect the testimony of Israel.

Prayer for the Church.

6 Pray for the peace of Jerusalem: they shall prosper that love thee. 7 Peace be within thy walls, and prosperity within thy palaces. 8 For my brethren and companions' sakes, I will now say, Peace be within thee. 9 Because of the house of the Lord our God I will seek thy good.

Here, I. David calls upon others to wish well to Jerusalem, v. 6, 7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love to God's government of man and man's worship of God; and, in seeking the public welfare, we seek our own, for so well does God love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (v. 7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it.

II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I see the tribes so cheerfully resorting hither to the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say, Peace be within thee." He did not say, "Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it." No; "I will pray for it too." 2. In his endeavours, with which he will second his prayers: "I will, to the utmost of my power, seek thy good." Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, 1 Chron. xxviii. 2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections to the house of his God (1 Chron. xxix. 3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem. Then our concern for the public welfare is right when it is the effect of a sincere love to God's institutions and his faithful worshippers.

PSAL. CXXII.

A Song of degrees, of David.

IRejoyced in them that said unto me, We will goe into the house of Iehovah. Our feet have beene standing in thy gates, O Ierusalem. Ierusalem builded as a citie that is joyned to it selfe together. Whither the tribes goe up, the tribes of Iah, to the testimonie of Israel, to confesseunto the name of Iehovah. For there are set thrones for judgement, thrones of the house of David. Aske ye the peace of Ierusalem; safe quietnesse have they that love thee. Peace be in thy fort, safe quietnesse in thy Palaces. Because of my brethren and my neighbours, I will speake, O peace be in thee. Because of the house of Iehovah our God, I will seeke good for thee.

Annotations. IN them] or, for them: Greeke, for the things that were said. we will] or, let us goe, exhorting one another, as Deut. 33. 19. house] which the Chaldee expoundeth, house of the Sanctuarie of the Lord. Vers. 3. joyned to it selfe] compact, fitly framed and builded together for an habitation of God through the spirit, Ephes. 2. 21, 22. so the curtaines of the tabernacle were conjoyned, Exod. 26. 3. Vers. 4. to the testimony] that is, the Arke, wherein were the tables of testimonie, and from whence God testified his presence by oracle, Exod. 25. 21, 22. or, by the testimony to Israel, that is, according to the charge given for their comming thither, Deut. 16. 16, 17. Vers. 5. are set] or sit thrones; that is, they stand; or remaine still, or; are set, active for passive, as Psal. 36. 3. of the house] or, for the house, that is, the posteritie; as Psal. 115. 10. The Chaldee saith, for the Kings of the house of David. Vers. 6. Aske] that is, Desire, or pray for the peace; in Greeke, the things that belong to the peace: see the like speech, Luke 19. 42. Ier. 15. 5. [illegible: 1 word] safe quietnesse have] or, they shall have safe ease, or tranquillitie, prosperitie: the word meaneth both quietnesse from troubles, and abundance of welfare: so Psal. 30. 7. and 73. 12. Vers. 7. fort] or rampart. frontier; whereof hee speaketh in Lam. 2. 8. Vers. 9. good for thee] or, thy good: see Neh. 2. 10.

PSAL. CXXII.

VErſ. 1 I was glad when they [illegible: 1 span] ] The flouriſh is the chief joy of the good Chriſtian. Hence the Evangelicall among the Proteſtant party. Gregory Nazianzon writeth that his Father being an Heathen, and often beſought by his wife to become a Chriſtian, had this verſe ſuggeſted unto him in a dream, and was much wrought upon thereby. [illegible: 1 span] Dutch Martyr in Lu[illegible: 3 letters]ing, hearing the ſentence of his condemnation to the fire,Act. & Mon. fol. 807. [illegible: 1 word] Pſalm, &c.

Let us go into the houſe of the Lord] I will go alſo, (as Zech. 8.21.) ſaid holy David; who was much a cheered at his peoples forwardneſſe in Gods ſervice, and became their Captain.

Verſ. 2 Our feet ſhall ſtand within thy gates] Where the Ark (whil[illegible: 1 letter]om tranſportative) was now fixed: this was their great joy, ſo ſhould it bee ours, that the true religion is now ſetled amongſt us, and that wee are at a certainty.Reſponſ. ad Staphyl. Time was when good Melancthon groaned out, Qu[illegible: 1 letter]s fugiamus, habemus; qu[illegible: 1 letter]s ſequamur non intelligimus, Wee know whom wee ſhould flye, (viz. the Papiſts) but whom to follow wee yet know not.

Verſ. 3. Jeruſalem is builded as a City, &c.] None ſuch for uniformity of buildings, or unanimity of Citizens. There is no ſuch [illegible: 3 letters]neſſe in all the World, as amongſt true Chriſtians; and this the very Heathens obſerved, and commended. As the curtains of the Tabernacle were joyned by loops; ſo were they by love. And as they ſtones of they Temple were ſo cloſe cemented together that they ſeemed to bee all but one ſtone, ſo was it among the primitive Saints.

Verſ. 4. Whither the Tribes go up] Thrice a year all the Males appeared before the Lord in Sion; the females alſo as many [illegible: 1 word] would (as [illegible: 1 word] the Virgin Mary &c.) but they were not bound. At which times there was ſuch a generall meeting, as no City could ſhew the like a type of that great Panegyri[illegible: 1 letter], Heb. 12.22, 23.

Unto the Teſtimony of Iſrael] The Ark was ſo called, in regard of the Tables of the Covenant kept therein, as two letters of contract betwixt God and men, ſaith A [illegible: 1 letter]en-Ezra. Exod. 25.16. thoſe two tables are called the Teſtimony.

Verſ 5. For there are [illegible: 1 span] ] Theſe are the two chief praiſes of any place. 1 The exerciſe or Gods ſincere ſervice. 2 The adminiſtration, and execution of publick juſtice.

Verſ. 6. Pray for the peace of Jeruſalem] Peace is a voluminous mercy, and muſt therefore be prayed for, peace both of conſcience and of Country. It is well with Bees, when they make a noiſe in the Ha[illegible: 2 letters] but with men when they are at quiet in Church and ſtate. Among the Perſian[illegible: 1 letter] her that offered Sacrifice prayed not only for himſelf, but for all his Country men and eſpecially for the King,Herodot lib. 1

They ſhall [illegible: 1 word] that love [illegible: 1 word] And out of love, pitty and p[illegible: 1 letter]ay for thee.

Verſ. 7. Peace bee wit[illegible: 1 letter] [illegible: 1 span] had no ſooner admoniſhed others of their duty, but himſelf [illegible: 1 span].

Verſ 8. For my Brethren and companions ſakes] David was not all for himſelf (as the ma[illegible: 4 letters] is in th[illegible: 1 letter]ſ[illegible: 1 letter] [illegible: 1 span] ſpirit, hee did

[illegible: 1 span]

Verſ. [illegible: 1 span] Where Davids heart was and wherein [illegible: 1 span] unto him was Gods [illegible: 1 span] [illegible: 1 letter]ee into likeneſs of [illegible: 1 word] heavenly [illegible: 1 word]

[illegible: 1 span]

I was glad when they said unto me, Let us go into the house of the LORD. Good children are pleased to go home, and glad to hear their brothers and sisters call them thither. David's heart was in the worship of God, and he was delighted when he found others inviting him to go where his desires had already gone: it helps the ardour of the most ardent to hear others inviting them to a holy duty. The word was not "go, "but "let us go"; hence the ear of the Psalmist found a double joy in it. He was glad for the sake of others:glad that they wished to go themselves, glad that they had the courage and liberality to invite others. He knew that it would do them good; nothing better can happen to men and their friends than to love the place where God's honour dwelleth. What a glorious day shall that be when many people shall go and say, "Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths." But David was glad for his own sake:he loved the invitation to the holy place, he delighted in being called to go to worship in company, and, moreover, he rejoiced that good people thought enough of him to extend their invitation to him. Some men would have been offended, and would have said, "Mind your own business. Let my religion alone; "but not so King David, though he had mote dignity than any of us, and less need to be reminded of his duty. He was not teased but pleased by being pressed to attend holy services. He was glad to go into the house of the Lord, glad to go in holy company, glad to find good men and women willing to have him in their society. He may have been sad before, but this happy suggestion cheered him up: he pricked up his ears, as the proverb puts it, at the very mention of his Father's house. Is it so with us? Are we glad when others invite us to public worship, or to church fellowship? Then we shall be glad when the spirits above shall call us to the house of the Lord not made with hands, eternal in the heavens.

"Hark! they whisper: angels say,

Sister spirit, come away."

If we are glad to be called by others to our Father's house, how much more glad shall we be actually to go there. We love our Lord, and therefore we love his house, and pangs of strong desire are upon us that we may soon reach the eternal abode of his glory. An aged saint: when dying, cheered herself with this evidence of grace, for she cried, "I have loved the habitation of thine house, and the place where thine honour dwelleth, "and therefore she begged that she might join the holy congregation of those who for ever behold the King in his beauty. Our gladness at the bare thought of being in God's house is detective as to our character, and prophetic of our being one day happy in the Father's house on high. What a sweet Sabbath Psalm is this! In prospect of the Lord's day, and all its hallowed associations, our soul rejoices. How well, also, may it refer to the, church! We are happy when we see numerous bands ready to unite themselves with the people of God. The pastor is specially glad when many come forward and ask of him assistance in entering into fellowship with the church. No language is more cheering to him than the humble request, "Let us go into the house of the Lord."

Our feet shall stand within thy gates, O Jerusalem; or, better, "our feet are standing." The words imply present and joyous standing within the walls of the city of peace; or perhaps the pilgrims felt so sure of getting there that they antedated the joy, and spoke as if they were already there, though they were as yet only on the road. If we are within the church we may well triumph in the fact. While our feet are standing in Jerusalem our lips may well be singing. Outside the gates all is danger, and one day all will be destruction; but within the gates all is safely, seclusion, serenity, salvation, and glory. The gates are opened that we may pass in, and they are only shut that our enemies may not follow us. The Lord loveth the gates of Zion, and so do we when we are enclosed within them. What a choice favour, to be a citizen of the New Jerusalem! Why are we so greatly favoured? Many feet are running the downward road, or kicking against the pricks, or held by snares, or sliding to an awful fall; but our feet, through grace divine, are "standing" —an honourable posture, "within thy gates, O Jerusalem" —an honourable position, and there shall they stand for ever —an honourable future.

Jerusalem is builded as a city that is compact together. David saw in vision the city built; no more a waste, or a mere collection of tents, or a city upon paper, commenced but not completed. God's mercy to the Israelitish nation allowed of peace and plenty, sufficient for the uprise and perfecting of its capital: that City flourished in happy times, even as the church is only built up when all the people of God are prospering. Thanks be to God, Jerusalem is builded: the Lord by his glorious appearing has built up Zion. Furthermore, it is not erected as a set of booths, or a conglomeration of hovels, but as a city, substantial, architectural, designed, arranged, and defended. The church is a permanent and important institution, founded on a rock, builded with art, and arranged with wisdom. The city of God had this peculiarity about it, that it was not a long, straggling street, or a city of magnificent distances (as some mere skeleton places have been styled), but the allotted space was filled, the buildings were a solid block, a massive unity: this struck the dwellers in villages, and conveyed to them the idea of close neighbourhood, sure standing, and strong defence. No quarter could be surprised and sacked while other portions of the town were unaware of the assault: the ramparts surrounded every part of the metropolis, which was singularly one and indivisible. There was no flaw in this diamond of the world, this pearl of cities. In a church one of the most delightful conditions is the compactness of unity: "one Lord, one faith, one baptism." A church should be one in creed and one in heart, one in testimony and one in service, one in aspiration and one in sympathy. They greatly injure our Jerusalem who would build dividing walls within her; she needs compacting, not dividing. There is no joy in going up to a church which is rent with internal dissension: the gladness of holy men is aroused by the adhesiveness of love, the unity of life; it would be their sadness if they saw the church to be a house divided against itself. Some bodies of Christians appear to be periodically blown to fragments, and no gracious man is glad to be in the way when the explosions take place: thither the tribes do not go up, for strife and contention are not attractive forces.

Whither the tribes go up, the tribes of the LORD. When there is unity within there will be gatherings from without: the tribes go up to a compact centre. Note that Israel was one people, but yet it was in a sense divided by the mere surface distinction of tribes; and this may be a lesson to us that all Christendom is essentially one, though from various causes we are divided into tribes. Let us as much as possible sink the tribal individuality in the national unity, so that the church may be many waves, but one sea; many branches, but one tree; many members, but one body. Observe that the tribes were all of them the Lord's; whether Judah or Benjamin, Manasseh or Ephraim, they were all the Lord's. Oh that all the regiments of the Christian army may be all and equally the Lord's own, alike chosen, redeemed, accepted, and upheld by Jehovah. Unto the testimony of Israel. They went up to the holy city to hear and to bear testimony. Everything in the temple was a testimony unto the Lord, and the annual journeys of the tribes to the hallowed shrine partook of the same testifying character, for these journeys were Israel's open avowal that Jehovah was their God, and that he was the one only living and true God. When we assemble on the Sabbath a large part of our business is giving out and receiving testimony: we are God's witnesses; all the tribes of the one church of Jesus Christ bear witness unto the Lord.

To give thanks unto the name of the LORD. Another part of our delightful duty is to praise the Lord. Sacred praise is a chief design of the assembling of ourselves together. All Israel had been fed by the fruit of the field, and they went up to give thanks unto the name of their great Husbandman: we, too, have countless mercies, and it becomes us unitedly in our solemn gatherings to magnify the name of our loving Lord. Testimony should be mingled with thanks, and thanks with testimony, for in combination they bless both God and man, and tend to spread themselves over the hearts of our companions; who, seeing our joyful gratitude, are the more inclined to hearken to our witness bearing. Here, then, was part of the cause of the gladness of the pious Israelite when he had an invitation to join the caravan which was going to Zion: he would there meet with representatives of all the clans of his nation, and aid them in the double object of their holy assemblies, namely, testimony and thanksgiving. The very anticipation of such delightful engagements filled him to overflowing with sacred gladness.

For there are set thrones of judgment. If discontented with the petty judgments of their village lords, the people could bring their hard matters to the royal seat, and the beloved King would be sure to decide aright; for the judgment thrones were The thrones of the house of David. We who come to the church and its public worship are charmed to come to the throne of God, and to the throne of the reigning Saviour.

"He reigns! Ye saints, exalt your strains:

Your God is King, your Father reigns:

And he is at the Father's side,

The Man of love, the Crucified."

To a true saint the throne is never more amiable than in its judicial capacity; righteous men love judgment, and are glad that right will be rewarded and iniquity will be punished. To see God reigning in the Son of David and evermore avenging the just cause is a thing which is good for weeping eyes, and cheering for disconsolate hearts. They sang of old as they went towards the throne, and so do we. "The Lord reigneth, let the earth rejoice." The throne of judgment is not removed, but firmly "set, "and there it shall remain till the work of justice is accomplished, and truth and right are set on the throne with their King. Happy people to be under so glorious a rule.

Pray for the peace of Jerusalem. Peace was her name, pray that her condition may verify her title. Abode of Peace, peace be to thee. Here was a most sufficient reason for rejoicing at the thought of going up to the house of the Lord, since that sacred shrine stood in the centre of an area of peace: well might Israel pray that such peace should be continued. In a church peace is to be desired, expected, promoted, and enjoyed. If we may not say "Peace at any price, "yet we may certainly cry "Peace at the highest price." Those who are daily fluttered by rude alarms are charmed to reach their nest in a holy fellowship, and abide in it. In a church one of the main ingredients of success is internal peace: strife, suspicion, party spirit, division, —these are deadly things. Those who break the peace of the church deserve to suffer, and those who sustain it win a great blessing. Peace in the church should be our daily prayer, and in so praying we shall bring down peace upon ourselves; for the Psalmist goes on to say, They shall prosper that love thee, or, perhaps we may read it as a prayer, "May they have peace that love thee." Whether the passage be regarded as a promise or as a prayer matters not, for prayer pleads the promise, and the promise is the ground of prayer. Prosperity of soul is already enjoyed by those who take a deep interest in the church and cause of God: they are men of peace, and find peace in their holy endeavours: God's people pray for them, and God himself delights in them. Prosperity of worldly condition often comes to the lovers of the church if they are able to bear it: many a time the house of Obededom is blessed because of the ark of the Lord. Because the Egyptian midwives feared the Lord, therefore the Lord made them houses. No man shall ever be a permanent loser by the house of the Lord: in peace of heart alone. If in nothing else, we find recompense enough for all that we can do in promoting the interests of Zion.

Peace be within thy walls. See how the poet personifies the church, and speaks to it: his heart is with Zion, and therefore his conversation runs in that direction. A second time is the sweet favour of peace earnestly sought after: "There is none like it, give it me." Walls were needed to keep out the foe, but it was asked of the Lord that those walls might prove sufficient for her security. May the munitions of rock so securely defend the city of God that no intruder may ever enter within her enclosure. May her ramparts repose in safety. Three walls environed her, and thus she had a trinity of security. And prosperity within thy palaces, or "Repose within thy palaces." Peace is prosperity; there can be no prosperity which is not based on peace, nor can there long be peace if prosperity be gone, for decline of grace breeds decay of love. We wish for the church rest from internal dissension and external assault: war is not her element, but we read of old, "Then had the churches rest; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." The bird of Paradise is not a sternly petrel: her element is not the hurricane of debate, but the calm of communion. Observe that our Jerusalem is a city of palaces: kings dwell within her walls, and God himself is there. The smallest Church is worthy of higher honour than the greatest confederacies of nobles. The order of the New Jerusalem is of more repute in heaven than the knights of the Golden Fleece. For the sake of all the saintly spirits which inhabit the city of God we may well entreat for her the boons of lasting peace and abounding prosperity.

For my brethren and companions' sakes, I will now say, Peace be within thee. It is to the advantage of all Israel that there should be peace in Jerusalem. It is for the good of every Christian, yea, of every man, that there should be peace and prosperity in the church. Here our humanity and our common philanthropy assist our religious prayer. By a flourishing church our children, our neighbours, our fellow countrymen are likely to be blest. Moreover, we cannot but pray for a cause with which our dearest relatives and choicest friends are associated: if they labour for it, we must and will pray for it. Here peace is mentioned for the third time. Are not these frequent threes some hint of the Trinity? It would be hard to believe that the triple form of so many parts of the Old Testament is merely accidental. At least, the repetition of the desire displays the writer's high valuation of the blessing mentioned; he would not again and again have invoked peace had he not perceived its extreme desirableness.

Because of the house of the LORD our God I will seek thy good. He prays for Jerusalem because of Zion. How the church salts and savours all around it. The presence of Jehovah, our God, endears to us every place wherein he reveals his glory. Well may we seek her good within whose walls there dwells God who alone is good. We are to live for God's cause, and to be ready to die for it. First we love it (Ps 122:6) and then we labour for it, as in this passage: we see its good, and then seek its good. If we can do nothing else we can intercede for it. Our covenant relation to Jehovah as our God binds us to pray for his people, —they are "the house of the Lord our God." If we honour our God we desire the prosperity of the church which he has chosen for his indwelling. Thus is the poet glad of an invitation to join with others in the Lord's service. He goes with them and rejoices, and then he turns his delight into devotion, and intercedes for the city of the great King. O church of the living God, we hail thine assemblies, and on bended knee we pray that thou mayest have peace and felicity. May our Jehovah so send it. Amen.

Whole Psalm. Foxe, in his "Acts and Monuments, "relates of Wolfgang Schuch, the martyr, of Lothareng in Germany, that upon hearing the sentence that he was to be burned pronounced upon him, he began to sing the hundred and twenty second Psalm, Laetus sum in his quae dicta suni mihi. etc.

Whole Psalm. Perhaps the true text of this Psalm is found in its designation, "A Song of Degrees." Every verse is treated as a degree of advancement in the spiritual life, beginning with "help" from the eternal "hills" for the trials of time, closing with preservation "for evermore." Henry Melvill.

I was glad when they said unto me, etc. Gregory Nazianzen writeth that his father being a heathen, and often besought by his wife to become a Christian, had this verse suggested unto him in a dream, and was much wrought upon thereby. John Trapp.

I was glad when they said, etc. These words seem to be very simple, and to contain in them no great matter; but if you look into the same with spiritual eyes, there appeareth a wonderful great majesty in them; which because our Papists cannot see, they do so coldly and negligently pray, read, and sing this Psalm and others, that a man would think there were no tale so foolish or vain, which they would not either recite or hear with more courage and delight. These words, therefore, must be unfolded and laid before the eyes of the faithful: for when he saith, We will go into the house of the Lord, what notable thing can we see in these words, if we only behold the stones, timber, gold, and other ornaments of the material temple? But to go into the house of the Lord signifieth another manner of thing; namely, to come together where we may have God present with us, hear his word, call upon his holy name, and receive help and succour in our necessity. Therefore it is a false definition of the temple which the Papists make; that it is a house built with stones and timber to the honour of God. What this temple is they themselves know not; for the temple of Solomon was not therefore beautiful because it was adorned with gold and silver, and other precious ornaments; but the true beauty of the temple was, because in that place the people heard the word of the Lord, called upon his name, found him merciful, giving peace and remission of sins, etc. This is rightly to behold the temple, and not as the visored bishops behold their idolatrous temple when they consecrate it. Martin Luther.

I was glad when they said unto me, Let us (or, We will) go, etc. You have here,

1. David's delight.

2. The object or reason of it.

In the object there are circumstances enough to raise his joy to the highest note.

First, A company, either a tribe, or many of, or all, the people: "They said unto me." So, in another place, he speaketh of "walking to the house of God in company:" Ps 55:14. A glorious sight, a representation of heaven itself, of all the angels crying aloud, the Seraphim to the Cherubim, and the Cherubim echoing back again to the Seraphim, "Holy, holy, holy, Lord God of Sabaoth."

Secondly, Their resolution to serve the Lord: Dixerunt, "They said it:" and "to say" in Scripture is to resolve. "We will go, "is either a lie, or a resolution.

Thirdly, Their agreement and joint consent: "We, "This is as a circle, and taketh in all within its compass. If there be any dissenting, unwilling person, he is not within this circumference, he is none of the "We." A Turk, a Jew, and a Christian cannot say, "We will serve the Lord; "and the schismatic or separatist shutteth himself out of the house of the Lord. "We" is a bond of peace, keepeth us at unity, and maketh many as one.

Fourthly, Their cheerfulness and alacrity. They speak like men going out of a dungeon into the light, as those who had been long absent from what they loved, and were now approaching unto it, and in fair hope to enjoy what they most earnestly desired: "We will go; "we will make haste, and delay no longer. Ipsa festinatio tarda est; "Speed itself is but slow paced." We cannot be there soon enough.

Fifthly and lastly: The place where they will serve God:not one of their own choosing; not the groves, or hills, or high places; no oratory which pride, or malice, or faction had erected; but a place appointed and set apart by God himself. Servient Domino in domo sua:"They will serve the Lord in his own house." They said unto me, "We will go into the house of the Lord." Anthony Farindon.

Let us go into the house of the Lord. "Let us go, " spoken by one hundred men in any city to those over whom they have influence, would raise a monster meeting... But who among those who thus single out the working classes, have gone to them and said, "Let us go —let us go together into the house of the Lord"? The religious adviser, standing at a distance from the multitude, has advised, and warned, and pleaded, saying, "Go, or you will not escape perdition; ""Why don't you go?" The Christian visitor has likewise used this kind of influence; but how few have taken the working man by the hand, and said, "Let us go together"? You can bring multitudes whom you never can send. Many who would never come alone would come most willingly under the shadow of your company. Then, brethren, to your nonattending neighbour say, "Let us go"; to reluctant members of your own family say, "Let us go"; to those who once went to the house of God in your company, but who have backslidden from worship say, "Let us go"; to all whose ear, and mind, and heart, you can command for such a purpose say, "Let us go —let us go together into the house of the Lord." Samuel Martin (1817-1878), in a Sermon entitled "Gladness in the Prospect of Public Worship."

I was glad when they said unto me, etc. Such in kind, but far greater in degree, is the gladness, which the pious soul experiences when she is called hence; when descending angels say unto her, Thy labour and sorrow are at an end, and the hour of thy enlargement is come; put off immortality and misery at once; quit thy house of bondage, and the land of thy captivity; fly forth, and "let us go together into the house of the Lord, not made with hands, eternal in the heavens." George Horne.

Verses 1-2. This is a mutual exhortation. The members of the church invite each other: "Let us go into the house of the Lord." It is not enough to say, Go you to church, and I shall stop at home. That will never do. We must invite by example as well as by precept. Mark the plural forms: "Let us go into the house of God. Our feet shall stand within thy gates, O Jerusalem." We are to speak as Moses did to Hobab, his brother-in-law, "Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel." The same duty is binding upon us, with regard to those who make no profession of religion, and whose feet never stand in the house of God. Zechariah, in an animated picture of the future glories of the church, describes the newborn zeal of the converts as taking this direction. They cannot but speak of what they have seen and heard, and others must share in their joy. "And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also." N. M`michael.

With what a blessed hope do they, while they are here in this mortal life, lift up their affections, desires, and thoughts to the heavenly country, because they are able to say with the prophet, Our feet stand within thy gates, O Jerusalem. Like those who haste to any place, they are said to be always thinking as if they were already there, and in reality they are there in mind though not in body, and are able greatly to comfort others. What wonder, if a righteous man, wishing to comfort others, should thus speak, "Our feet stand, "i.e., our desires, our contemplations, shall be fixed and stable in thy courts, O Jerusalem; i.e., in the mansions of the heavenly kingdom, so that our conversation shall be in heaven, and all our works be done in relation to eternal life, for which we long with greatest intensity of desire. This is not that Jerusalem which killed the prophets and stoned those that were sent unto her, but that where the perfect vision of peace reigns. Paulus Palanterius.

Our feet shall stand within thy gates, O Jerusalem. Dr. Clarke, in his travels, speaking of the companies that were travelling from the East to Jerusalem, represents the procession as being very long, and, after climbing over the extended and heavy ranges of hills that bounded the way, some of the foremost at length reached the top of the last hill, and, stretching up their hands in gestures of joy, cried out, "The Holy City! The Holy City!" —and fell down and worshipped; while those who were behind pressed forward to see. So the dying Christian, when he gets on the last summit of life, and stretches his vision to catch a glimpse of the heavenly city, may cry out of its glories, and incite those who are behind to press forward to the sight. Edward Payson, 1783-1827.

O Jerusalem. The celestial city is full in my view. Its glories beam upon me, its breezes fan me, its odours are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the river of death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere; pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm. Edward Payson's dying experience.

O Jerusalem

Lo, towered Jerusalem salutes the eyes!

A thousand pointing fingers tell the tale;

"Jerusalem!" a thousand voices cry,

"All hail, Jerusalem!" hill, down, and dale

Catch the glad sounds, and shout "Jerusalem, all hail." —Torquato Tasso, 1544-1595.

The tribes are "the tribes of the Lord, "as being the keepers of his commandments. H. T. Armfield.

Unto the testimony of Israel, and to give thanks unto the name of the Lord. These two mean nothing else than that in Jerusalem was the appointed place where the word was to be taught and prayer offered. But these ought to be written in golden letters, because David says nothing about the other services, but only of these two. He does not say that the Temple was divinely appointed, that there the victims should be sacrificed; that there incense should be offered; that oblations and sacrifices should be brought; that each one should by his gifts show his gratitude. He says nothing about these things, although only in the Temple were they commanded to be done. He makes mention only of prayer and of thanksgiving. Martin Luther.

The testimony of Israel. The object which is represented in the Psalm as having power to attract all hearts, and command the ready attendance of the tribes, is "the testimony of Israel, "the revelation, in other words, which God made to that people of his character, feelings, and purposes, as most holy, yet ready to forgive, a just God and the Saviour. This discovery of the nature of that great Being before whom all must appear, is justly regarded as a ground of joy. Robert Nisbet.

Verses 4-5. Observe what a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours; and they are good neighbours, which may greatly befriend one another. Let "the testimony of Israel" direct the "thrones of judgment, "and the "thrones of judgment" protect "the testimony of lsrael." Matthew Henry.

Thrones of judgment. On a throne of ivory, brought from Africa or India, the throne of many an Arabian legend, the kings of Judah were solemnly seated on the day of their accession. From its lofty seat, and under that high gateway, Solomon and his successors after him delivered their solemn judgments. That "porch" or "gate of justice, "still kept alive the likeness of the old patriarchal custom of sitting in judgment at the gate; exactly as the Gate of Justice still recalls it to us at Granada, and the Sublime Porte —"the Lofty Gate" at Constantinople. He sat on the back of a golden bull, its head turned over its shoulder, probably the ox or bull of Ephraim; under his feet, on each side of the steps, were six golden lions, probably the lions of Judah. This was "the seat of judgment." This was the throne of the house of David. Arthur Penrhyn Stanley, in "Lectures on the History of the Jewish Church."

It was a worthy commendation that David uttered in the praise of Jerusalem when he said, There is the seat for judgment; the which appointing of that seat for judgment was an argument that they loved justice. And first, the place wherein it was set assures us hereof, for it was set in the gate, where through men might have passage to and from the judgment seat. Secondly, the manner of framing the seat in the gate, namely, that the judges of force must sit with their faces towards the rising of the sun, in token that then judgment should be as pure from corruption, as the sun was clear in his chiefest brightness. Oh happy house of David, whose seat was set so conveniently, whose causes were heard so carefully, and matters judged so justly! Henry Smith, 1560-1591.

Pray for the peace of Jerusalem. By praying for Jerusalem's peace is meant such serene times wherein the people of God might enjoy his pure worship without disturbance. The Church has always had her vicissitudes, sometimes fair, and sometimes foul weather; but her winter commonly longer than her summer; yea, at the same time that the Sun of peace brings day to one part of it, another is wrapped up in the night of persecution. Universal peace over all the churches is a great rarity. William Gumall.

Pray for the peace of Jerusalem. When the Wesleyan Methodists opened a chapel at Painswick, near his own meeting, the late excellent Cornelius Winter prayed three times publicly the preceding Sabbath for their encouragement and success. When Mr. Hoskins, of Bristol, the Independent minister of Castle Green, opened a meeting in Temple Street; what did the incomparable Easterbrooke, the Vicar of the parish? The morning it was opened, he was almost the first that entered it, He seated himself near the pulpit. When the service was over, he met the preacher at the foot of the stairs, and shaking him with both hands, said aloud: "I thank you cordially, my dear brother, for coming to my help —here is room enough for us both; and work enough for us both; and much more than we can both accomplish: and I hope the Lord will bless our cooperation in this good cause." William Jay.

Pray (with this princely prophet) for the peace of Jerusalem. I wish I could express the incomparable sweetness of this little hemistichium. I guess, the Holy Ghost was pleased to let the Psalmist play the poet here: the Psalms are holy poetry. The original words have such elegancy here, as (I think) all the Scripture cannot parallel this verse. It is in English inexpressible. For the point in hand only, he bids us pray for the peace of Jerusalem. Peace denominates Jerusalem, `tis the etymon of the word, it means the vision of peace. David by that term most sweetly alludes to the name of the city, yet conceals his wit; which could have been made more open: he said, Mlv Mwlv wlav, "Pray for the peace of Salem." For so it was called too, called first so, called still so (Ps 76:2) "At Salem is his tabernacle." That word merely sounds peace: God would have his Church the house of peace; and his temple there David might not build because he was a man of war; but Solomon his son, who had his name of peace, must build it. Christ, whose the church is, she his spouse, would not be born in Julius Caesar's reign; he was a warrior too: but in Augustus's days, who reigned in peace. And this may be a reason too, if you please, why David bids pray but for peace only, an earthly blessing. That word most fitted his art here, and sounded best. But under that word, by poetical synecdoche, he couched all heavenly blessings. Richard Clarke, 1634.

Pray, etc. Our praying for the church giveth us a share in all the church's prayers; we have a venture in every ship of prayer that maketh a voyage for heaven, if our hearts be willing to pray for the church; and if not, we have no share in it. Let no man flatter himself: they that pray not for the church of God love not the church of God. Let them prosper that love thee; that is, that pray for thee, the one is the counterpart of the other. If we do not love it, we will not pray for it; and if we do not pray for it, we do not love it. Yea, if we pray not for the church, we lose our share in the prayers of the church. You will say that man hath a great estate that hath a part in every ship at sea; and yet to have an adventure in all the prayers that are made to heaven is better than all the world. All the church's prayers are for all the living members of it, viz. —the blessings will be to them, for a man to have a venture ill every ship of prayer of all the churches throughout all the world. I would not (for my part) leave my share in it for all the world; and that man hath no share in it that will not afford a prayer for the church. John Stoughton, 1640.

They shall prosper that love thee. The word "prosper" conveys an idea which is not in the original. The Hebrew word means to be secure, tranquil, at rest, spoken especially of one who enjoys quiet prosperity: Job 3:26 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Ro 5:1. The prayer was for "peace"; the thought in connexion with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper"; but that is not the truth taught here. The idea is that they will have peace: —peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and for ever. Albert Barnes.

They shall prosper that love thee. Seeing they prosper that love and bear affection to Jerusalem, let men learn to show good will unto Christ's church, though as yet they be no ripe scholars themselves in Christ's school: though they be not grown to perfection let them express a good affection. A good will and inclination, where strength yet faileth, is accepted, and a ready disposition is not rejected: though thou be not yet of the saints, yet love the saints. If thou likest and lovest that thou wouldst be, thou must be that hereafter which yet thou art not. The little bird before she flieth fluttereth with her wings in the nest: the child creepeth before he goeth: so religion begins with affection, and devotion proceedeth from desire. A man must first love that he would be, before he can be that which he loveth. It is a good sign when a man affecteth that which he expects, and doth favour that which he would more fully favour. He that loveth Sion shall prosper: he that loveth virtue shall increase and prosper in it. The day of small things shall not be despised (Zec 4:10), neither shall the smoking flax be quenched (Mt 12:20); but the smoke shall bring forth fire, and fire shall break forth into a flame. Andrew Willett (1562-1621), in "Certaine Fruitfull Meditations upon the 122. Psalme."

They shall prosper that love thee. The reverse is also true. "None ever took a stone out of the Temple, but the dust did fly into his eyes." Jewish Proverb.

Verses 6-9. In this cordial and even impassioned invocation, it is curious to find one of those puns, or plays on words, which are characteristic of Hebrew poetry. The leading words of the strophe are "peace" and "prosperity." Now the Hebrew word for "peace" is shalom, and the Hebrew word for "prosperity" is shalvah, while the Hebrew form of "Jerusalem, "which means "City of Peace, "is Yeru-shalaim. So that, in effect, the poet wishes shalom and shalvah on shalaim —"peace" and "prosperity" on "the City of Peace." Such an use of words may not strike us as indicating any very subtle or profound sense of humour, or any remarkable artistic skill. But we must always remember that it is always difficult for one race to appreciate the humour, or wit, of another race. We must also remember that this art of playing on words and the sound of words —an art of which we are growing weary —was very novel and surprising to men not surfeited with it as we are, and who were themselves for the most part quite incapable of the simplest dexterities of speech. Samuel Cox.

Peace be within thy walls. The Church is a war town, and a walled town, which is situated among enemies, and may not trust them who are without, but must be upon its keeping, as the type thereof, Jerusalem, with her walls and towers, did shadow forth. David Dickson.

Within thy walls. Or, To thy outward wall. Josephus tells us (Book V.) that there were at Jerusalem three ranges or rows of walls. The sense here is, Let no enemy approach so much as to thy out works to disturb thee. Thomas Fenton.

For my brethren and companions' sakes. Because they dwell there; or, because they go up there to worship; or, because they love thee, and find their happiness in thee; or, because they are unconverted, and all my hope of their salvation is to be derived from thee, —from the church, from the influence of religion. Albert Barnes.

My brethren. On another occasion, an elderly native, formerly a cannibal, addressing the Church members, said, "Brethren!" and, pausing for a moment, continued, "Ah! that is a new name; we did not know the true meaning of that word in our heathenism. It is the `Evangelia a Jesu' that has taught us the meaning of `brethren.'" William Gill, in "Gems from the Coral Islands, "1869.

Because of the house of the Lord. The city that was the scene of so immense assemblies had necessarily a peculiar character of its own. It existed for them, it lived by them. There were priests needed for the conduct of the worship, twenty four courses of them and 20,000 men. There were Levites, their servants, in immense numbers, needed to watch, maintain, clean the temple —to do the menial and ministering work necessary to its elaborate service and stupendous acts of worship. There were scribes needed for the interpretation of the law, men skilled in the Scriptures and tradition, with names like Gamaliel, so famed for wisdom as to draw young men like Saul from distant Tarsus, or Apollos from rich Alexandria. There were synagogues, 480 of them at least, where the rabbis read and the people heard the word which God had in past times spoken unto the fathers by the prophets. The city was indeed in a sense the religion of Israel, incorporated and localized, and the man who loved the one turned daily his face toward the other, saying, "My soul longeth, yea, even fainteth for the courts of Jahveh." A. M. Fairbairn, in "Studies in the Life of Christ, "1881.

I will seek thy good. It is not a cold wish; it is not a careless, loose seeking after it, that is the phrase in my text —"I will seek thy good." It is not a careless, loose seeking after it, almost as indifferently as a woman seeks after a pin which she has dropped; no, no; effort is implied. "I will seek"; I will throw my energies into it; my powers, my faculties, my property, my time, my influence, my connections, my family, my house, all that I have under my command shall, as far as I have power to command, and as far as God gives me ability to turn them to such a use, be employed in an effort to promote the interests of Zion. Joseph Irons, 1786-1852.

Whole Psalm. Observe,

1. The joy with which they were to go up to Jerusalem: Ps 122:1-2.

2. The great esteem they were to have of Jerusalem: Ps 122:3-5.

3. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare. M. Henry.

1. David was glad to go to the house of the Lord. It was the house of the Lord therefore he desired to go. He preferred it to his own house.

2. He was glad when others said to him, "Let us go." The distance may be great, the weather may be rough, still, "Let us go."

3. He was glad to say it to others, "Let us go, "and to persuade others to accompany him. G. R.

1. Joy in prospect of religious worship. a) Because of the instruction we receive. b) Because of the exercises in which we engage. c) Because of the society in which we mingle. d) Because of the sacred interests we promote.

2. Joy in the invitation to religious worship. a) Because it shows others are interested in the service of God. b) Because it shows their interest in us. c) Because it furthers the interests of Zion. F.J.B.

Gladness of God's house. Are you "glad when, "etc.? Why glad?

1. That I have a house of the Lord to which I may go.

2. That any feel enough interest in me to say, "Let us go, " etc.

3. That I am able to go to God's house.

4. That I am disposed to go. —J. G. Butler, in "The Preacher's Monthly, "1882.

I was glad, etc. So says,

1. The devout worshipper, who is glad to be invited to God's earthly house. It is his home, his school, his hospital, his bank.

2. The adhesive Christian, who is glad to be invited to God's spiritual house. Church is builded together, etc. There would he find a settled rest. Has no sympathies with religious gipsies, or no church people.

3. The dying saint, who is glad to be invited to God's heavenly house. Simeon —Stephen —Peter —Paul. W. J.

1. The duty of attending the services of God's house.

2. The duty of exciting one another to go.

3. The benefit of being thus excited. F.J.B.

Here is,

1. Personal attendance: "My feet shall stand," etc.

2. Personal security: "My feet shall stand."

3. Personal fellowship: "O Jerusalem." G. R.

The inside of the church. The honour, privilege, joy, and fellowship of standing there.

1. A type of the New Jerusalem. a) As chosen by God. b) As founded upon a rock. c) As taken from an enemy.

2. A type of its prosperity: "Builded as a city."

3. A type of its perfection: "Compact together." G. R.

The unity of the church.

1. Implied in all covenant dealings.

2. Suggested by all Scriptural metaphors.

3. Prayed for by our Lord.

4. Promoted by the gifts of the Spirit.

5. To be maintained by us all.

Verses 3-4. The united church the growing church.

1. The duty of public worship. a) In one place: "Whither the tribes go up." b) In one company, though of many tribes: "Whither the tribes go up."

2. The design. a) For instruction: "Unto the testimony of Israel." b) For praise: "To give thanks unto the name of the Lord." G. R.

1. There are thrones of judgment in the sanctuary. Men are judged there. a) By the law. b) By their own consciences. c) By the gospel.

2. There are thrones of grace: "Of the house of David." a) Of David's Son in the hearts of his people. b) Of his people in David's Son. G.R.

1. The prayer, a) "For Jerusalem": not for ourselves merely, or for the world; but for the church. For the babes in grace; for the young men, and for the fathers. For the pastors, with the deacons and elders. b) For the "peace" of Jerusalem. Inward peace and outward peace.

2. The promise. a) To whom given: "They that love thee." b) The promise itself: "They shall prosper" —individually and collectively.

Or,

1. Love to Jerusalem is the effect of true piety.

2. Prayer for Jerusalem is the effect of that love.

3. The peace of Jerusalem is the effect of that prayer; and,

4. The prosperity of Jerusalem is the effect of that peace. G.R.

God has connected giving and receiving, scattering and increasing, sowing and reaping, praying and prospering.

1. What we must do if we would prosper —"Pray for the peace of Jerusalem." a) Comprehensively: "Peace" —spiritual, social, ecclesiastical, national. b) Supremely: "Prefer Jerusalem above, "etc. c) Practically: "Let peace rule in your hearts." "Seek peace and pursue it."

2. What we shall gain if we pray thus —"Prosperity." a) Temporal prosperity may thus come. God turned again the captivity of Job when he prayed for his friends. b) Spiritual prosperity shall thus come. Affairs of soul —holy exercises and services. c) Numerical prosperity will thus come. "Increased with men as a flock." W. J.

Verses 6-9.

1. The blessings desired for the church. a) Peace. b) Prosperity. Notice the order and connection of these two.

2. The way to secure them. a) Prayer: "Pray for the peace of Jerusalem." b) Delight in the service of God: "I was glad, "etc. c) Practical effort: "I will seek thy good."

3. Reasons for seeking them. a) For our own sake: "They shall prosper," etc. b) For our companions' sake. c) For the sake of the "house of the Lord." F. J. B.

1. Where peace is most desirable: "Within thy walls." Within town walls, within house walls, but principally within temple walls.

2. Where prosperity is most desirable. a) In the closet. b) In the church. These are the palaces of the Great King; "The ivory palaces whereby they have made thee glad." G. R.

The connection between peace and prosperity.

Thy walls.

1. Enquire why the church needs walls.

2. Enquire what are the walls of a church.

3. Enquire on which side of them we are.

The church a palace.

1. Intended for the great King.

2. Inhabited by the royal family.

3. Adorned with regal splendour.

4. Guarded by special power.

5. Known as the court of the blessed and only potentate.

Verses 8-9. Two great principles are here laid down why we should pray for the church,

1. Love to the brethren: "For my brethren and companions' sakes."

2. Love to God: "Because of the house of the Lord our God I will seek thy good." N. M`michael.

I will seek thy good.

1. By prayer for the church.

2. By service in the church.

3. By bringing others to attend.

4. By keeping the peace.

5. By living so as to commend religion.

WORKS UPON THE HUNDRED AND TWENTY-SECOND PSALM

In "Chandler's Life of David, "vol. 2. pp. 131-4, there is an Exposition of this Psalm. Ecclesia Triumphans: That is, the Joy of the English Church, for the Happie Coronation of the most vertuous and pious Prince. IAMES by the grace of God King of England, Scotland, France, and Ireland. . . . With a briefe Exposition of the 122. Psalme, and fit application to the time... The second edition. By ANDREW WILLETT.] Printed by IOHN LEGAT, Printer to the Vniuersitie of Cambridge, 1614. Folio. This Exposition is generally to be found bound up with Willett's "Harmonie vpon the First Booke of Samuel."

The 122. Psalme. I reioyced when they said vnto me, &c.

This Psalme is a thanks giuing for the excellent gift of the worde of God. The argument of the Psalme. Which vertue is therefore the more rare to be found, for that the worde is euery where so horribly contemned in the worlde, not onely of the rude multitude, but also of those that will be counted both learned and wise: whose blasphemous tongues are sharpened against this most precious and incomparable benefite, not onely in speaking contemptuously and spitefully of the Gospell, but also imputing to the holsome worde of life, what so euer mischiefe reigneth in the members of Satan, as seditious sectes, auarice, filthy life, and such like. It is therefore the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word, which gladly heare the word, which delight to talke of the word and workes of the Lord. This Psalme therefore was not written to those dogges and swine the Papistes, heretikes and persecutors of the worde, but to the elect soules and holy mindes, which exult and reioyce for this heauenly visitation, wherby the day spring from on high, through the tender mercie of our God hath visited vs, lying in the shadowe of death, as Zacharie saith. For albeit that all men haue the word, and all heare the sound of the Gospell, yet herein they differ, that some haue the word only: some acknowledge and feele them selues to haue it and therefore doe reioyce and giue thankes vnto God for ye same, where as other delite rather in their riches and in the pleasures of this life, then in that heauenly word, which bringeth euerlasting life and saluation. Therefore S. Paule counteth it for a speciall grace of God, not onely to haue the giftes of God, but also to acknowledge them, to delight & reioyce in them, and to be thankful vnto God for them.

A singuler gift of God to acknowledge how in estimable a benefite it is to haue the word. But amongst all the giftes of God, the gift of his holy word is the moste excellent, and if we take away the word, what doe we else, but take away the sunne out of the worlde? For what is the world without the word: but euen hel and the very kingdome of Satan, although there be in it neuer so many wise men, learned, welthy, and mighty? For what can all these doe without the word? which alone bringeth life and comfort to the soule, peace and quietnes to the conscience: which alone keepeth vs in the fauour of God: without the which there is no religion, & so no God: whereby also the world is preserued: For without the word and Christ: the world could not stand the twinckling of an eye. Albeit therefore there be many and wonderful giftes of God in the world, giuen for the vse of man, yet the only gift which conteineth and preserueth all the other, is the word of God, which pronounceth and witnesseth to our consciences that God is our mercifull father: which also promiseth vnto vs remission of sinnes and life euerlasting. Now, if we should lack these comforts, what comfort were it I pray you for vs to liue? yea this life, to vs were no life at all. But these thinges are spirituall, and the knowledge thereof is so much the more hard for vs to attaine vnto, because it springeth not out of our owne hearts, but commeth from aboue. But now to the Psalme.

When this Psalme was written, the temple was not builded, but the tabernacle of Moises yet still remained: The tabernacle of Moises. which, allbeit it continued not in one place nor in one tribe (for it was also in Silo and Gibion) yet had it one certaine promise, that where soeuer it were, there would the Lord be present, heare the prayers of his people, accept their sacrifice and shewe him selfe mercifull, as the text sheweth: VVhere so euer I shall set a memorial of my name, &c. Therefore so long as it was in Ephraim in the city of Silo, the name of God was there called vppon, the word of God was there heard, and the Lord was there worshipped with faith, prayer, and sacrifice, &c, vntill at length, when impietie and idolatrie began to encrease, the arke was caried out of Silo into the host against the Philistines, and of them was taken. But when the Philistines for this prophanation were diuers wayes plaged, the arke was translated to the Gabaonites. When it had bene there a while, Dauid brought it home into his owne citie, as it is written, 2. Reg. 6. and there it came into his minde to build a temple vnto the Lord. For it was not meete (thought he) that he should dwel in a house made with Cedar trees, and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes. And this purpose at the first semed good to Nathan the prophet: but afterward he was admonished of God by reuelation, that Dauid should not build the temple, for that was reserued for his sonne Salomon to doe, which was a peaceable Prince and not giuen to warre as Dauid was. Herewithall was added that ioyfull promise of the eternall posteritie of Dauid and his true sonne Christ, 2. Reg. 7. Dauid therefore in this Psalme, as it seemeth to me, intreateth of the first part of this promise: wherein he reioyceth, not onely for him selfe, but also for the whole people of God, for that God had appointed a place in Ierusalem both certaine & permanent, wherein he would be worshipped.

Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built, yet specially he treateth of the fruite that should come of the building of that temple, namely that the word of the Lord should there be published, prayer made, and sacrifice offered. This is that ioy and gladnes which Dauid so notably setteth forth in this Psalme, whiles he beholdeth the inestimable goodnes of God towards his people, in giuing to them the knowledge of his worde, in reuealing his face vnto them, in perswading their hearts of his good will towards them.

The Papists dispute much of God, but without the word & the true knowledge of God. They neither teach nor yet once thinke what yt wil of God is towards vs, or what he will do wt vs, for, say they, we know not whether god loue vs or hate vs. And to this end they blasphemously allege this saying out of Ecclesiastes: No mā knoweth whether he be worthy of loue or of hatred, The meaning of this place is, that man knoweth not by these outward things, that is by prosperitie, or aduersitie, whome God doth fauour or hate. Eccl. 9. wt other like. For what is it to talke of God, if thou knowe not what his will is towards thee, & to what end he hath ordained thee? They yt knowe not God thus, kn[illegible: 1 letter]w him not at all. It is the word of God therfore that certifieth vs of the will of God towards vs, what pleaseth or displeaseth him, what he would haue vs to doe, and what he wil do with vs. The barbarous & brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist.

Theft which is forbidden by ye law of God in the 7. commaundement, is thought to be but a smal sinne in comparison of the rest, as murther, horedom, &c. Notwithstāding, suppose that this commaundement were not: what great enormities, what horrible impieties would ensue? We should become like rauening wolues & beares, VVhat inestimable benefits the word bringeth. destroying and deuouring whatsoeuer they may come by: yea-like vnto swine, which when they come to their draffe & swill, if euery one could deuour so much as might suffice al, they would leaue none for the rest. Therefore, that our goods are in safety, yea rather all that we haue is not spoyled and taken from vs, it is the benefite of the seuenth precept. What a life would this be if our wiues were not in safety, if our children were vncertaine, if men might resist the Magistrate, and do what they list? would it not be a continuall hel? That we inioy therfore true & godly matrimony, that the common welth and the lawes are preserued, The benefits of the second table. in which and by which we liue in safety, rest and quietnes, all these are the benefites of the second table. But let vs ascend to higher matters▪ What were this life if ye first table were not? The benefits of the first table. if there were no Sabbots, no Church, no place wherein the word might be published & taught? if there were no knowledge of God, no inuocation of God, but euery man had his peculiar idoll to worship? These are farre greater and more horrible euils, then those that are committed against the second table, and yet so much the lesse regarded because they are spiritual. But if we had the eyes of the spirite, and did see how many soules Mahomet & the Pope do cary vnto hel, it should be muche more greeuous vnto vs then if we were euery houre in daunger of losing both goods and life.

We ought first therfore to reioyce for these smal benefits which we inioy by the second table, whereby both our goods and bodyes are in safety. The spirituall giftes which God giueth by his word. Small benefites I call them in comparison of those which we inioy by the first table, wherby God so abundantly openeth the treasures & riches of his mercy towardes vs in reueiling him self vnto vs, in certifiyng vs what his wil is towards vs, what he hath decreed to doe and how to deale with vs, in giuing vs his word, faith & the holy Ghost, in hearing our prayers & increasing dayly the Church by his word. These things are so great, that no hart can conceiue them, no tongue can expresse them: wherby our soules are deliuered from the tyranny of the deuil, whereby we inioy peace & tranquillitie of mind, & a good conscience, whereby also we attaine and retaine the true knowledge of God, & whereby many are instructed to eternal life. These things Dauid beholdeth with the eye of faith: these things he deepely wayeth & considereth wt him self, & therfore is stirred vp to thanks giuing, which the inward ioy of hart cōpelleth him vnto. For such are thākful in deed, which doe embrace y• graces & gifts of God, & reioyce in the giuer. But such as fele not this ioy, albeit they set forth this psalm wt piping & singing, wt organs and mincing musicke neuer so much, yet are they vnthankful, because they do not vnderstand these benefits.

These things I doe therefore recite, that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God, the contempt or lothing of the word: for that is an horrible apostacie and a falling away from God. When men are once come to this lothing of y• word, it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes. But alas, we see that there is nothing at this day more common. For how wickedly doe the nobility, gentlemen, rich & welthy, yea and all other inferiour sortes of men at this day contemne the word of life, the gospel of saluation, the ministery & ministers, more esteming their earthly possessions, wealth and pleasures, then all the sweete comfortes of the gospel? These ye children of God are compelled to behold as Loth did the Zodomites, not onely despising, molesting, and spitefully intreating them: but also liuing in all fleshly liberty, and doing what they list. It was an horrible thing for Dauid to fal into adultery & murther: but how much more horrible is it, thus to offende against the first table, as the Angels did, and therefore were cast out of heauen? But Dauid repenting returned vnto God & found mercie. And here the godly are so much the more in daunger of this euill, by how much the fall is more easie. For this venime so secretly infecteth the soule and so creepeth in by litle and litle, that it can not almost be perceiued.

I call it a contempt of the word, not onely when the word is despised, derided, persecuted, but also when it is negligently and vnreuerently taught, heard, and learned, according to the saying of the Prophet Esay: This people honour me with their lippes, but their heart is farre from me. And this is the difference betweene those that are infected with this poyson, the comtempt of the word I meane, and the children of God, that as they are wholy bent to seeke and aduance the glory of the euerliuing God: so are these either inflamed with a diuilish desire to maintaine & set forth damnable doctrine, wicked opinions, and false worship, being wholy giuen ouer to serue the god of this world and their god Mammon, seeking with greedines and pleasure their owne perdition & damnation, and so albeit they are already wholy possessed in the kingdom of the deuill, yet are they merry and ioyfull: but the end shall be such as for their horrible example is set forth in the story of the Sodomites. Let vs pray vnto God therefore that he will preserue vs from this impietie, and let vs learne to sing this Psalme with gladnes and thankes giuing vnto him for this inestimable benefite of his word and the pure knowledge thereof, whereby Christ the onely sacrifice for our sinnes and the sure hope of eternall life, is reueiled vnto vs. Let vs continually exercise our selues in reading, hearing, The word must be continuall[illegible: 1 letter] taught exercised & practised. and meditating of this word, and let vs neuer think that we haue attayned sufficient knowledge and tast thereof. In deede this word is so plenteously set forth in these our dayes, that it may seeme to bring with it a lothing and contempt in many: but it is not enough an hundred times to haue read it, and a thousand times to haue heard it, as in the daungerous time of tentations by experience we feele. Wherefore let vs abhorre the damnable impietie of lothing and contemning the word of life, and let vs embrace that most soueraigne vertue which is called the Reuerence of the word. For Satan sleepeth not, and in deede he is neuer so strongly armed against vs, as when he seeth that we loth and contemne the word, or presume of our owne knowledge.

Verse. 1. I reioyced when they sayd vnto me: we will goe into the house of the Lorde.

The like saying he hath in the 60. Psalme. God hath spoken in his Sanctuary, therefore I will reioyce. Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde. A comparison betwene the Gentiles & the Iewes. As if he should say: My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world. But this haue I that all Kings and kingdoms haue not, namely, that in my kingdom the Lord him selfe, the King of all Kings speaketh out of his holy Sanctuary: therefore my kingdom is the kingdom of God, and therein I reioyce? Euen so here, sayth he, I reioyced: And why? Because it was sayd vnto me: we will goe into the house of the Lord. That is, God hath promised that we shall be that people which shal enter into the house of ye Lord. And should not this cause my heart to reioyce? For when I behold all other nations, I see them goe into the house of the deuill, and the temples of Idols: I see they know not the true God, neither doe they worship him. Great cause haue I therefore to reioyce, because I haue the promise of God that I shall goe with my people into the house of the Lorde.

Dauid sheweth him selfe here to reioyce and be glad for 2. causes: not onely that the Lord had appoynted a place wherein he would be worshipped, euen the holy hill of Sion: but also because he had the consent of his people so obediently to ioyne with him in the true seruice & worship of the Lord. Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer: and yet aboue a thousand yeares togither the Arke of the Lord was caryed hither and thither from tent to tent, Paralip. 17[illegible: 1 letter] from habitation to habitation, hauing no certaine place to rest in: But afterwardes it was shewed vnto Dauid, that the Lord would haue it remaine in the hil Sion, and that he would haue there a temple builded, wherein he would be worshipped. By this example we are admonished that we haue double cause to reioyce when so euer the Lord doth not onely incline our hearts by his holy spirite to the obedience of his word: but also doth draw other vnto the same with vs, that we may be al ioyned togither in ye fellowship of faith. We see ye stubburnes of mans heart to be such that the greater number alwaies murmureth when so euer the Lord speaketh: and therefore no small cause haue we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord.

These wordes: I reioyced when they sayd, &c. seeme to be very simple and to conteine in them no great matter. But if you loke into the same with spirituall eyes, there appeareth a wonderfull great maiestie in them. Which because our Papistes can not see, they do so coldly and negligently pray, reade, and sing this psalme and other, that a man would thinke there were no tale so foolish or vaine, which they would not either recite or heare with more courage & delight. These wordes therefore must be vnfolded & layd before the eyes of the faythful. For when he sayth we will goe into the house of ye Lord: what notable thing can we see in these words, if we doe but onely beholde the stones, tymber, gold and other ornaments of the materiall temple? But to goe into the house of the Lord signifieth another maner of thing: namely to come togither where we may haue God present with vs: heare his word: cal vpon his holy name, and receiue helpe and succour in our necessitie. Therefore it is a false definition of the temple which the Papists make: that it is a house built with stones & tymber to the honour of God. What this temple is they them selues know not. For the temple of Salomon was not therefore beautifull, because it was adorned with gold and siluer and other precious ornaments: but the true beautie of that temple was, because in that place the people heard the word of the Lord, called vpon his name, found him mercifull, giuing peace and remission of sinnes, &c. This is rightly to behold the temple, and not as the visured Bishops behold their idolatrous temple when they consecrate it.

These are then great causes of ioy and gladnes: to haue access vnto the Lord: to heare this consolation, that he is our God, which will heare vs, which will deliuer vs in the time of trouble, which will forgiue vs our sinnes, and at the last will giue vs euerlasting life. For these great benefites (sayth Dauid) we giue thanks vnto God, and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word, For it is the word alone whereby we knowe God, whereby we come vnto God, and whereby he bestoweth these great benefites of his fauour and loue vpon vs. Thus Dauid vnder these wordes: The house of the Lord. comprehendeth God him selfe, his name and his word, wherevnto the Sabboth is dedicated, in the which we should rest from other busines and harken vnto the Lord speaking vnto vs. What Dauid meaneth by the house of the Lord. This is to go into the house of the Lord, and for this benefite to reioyce and giue thanks vnto him. For this is an inestimable benefite and cannot be comprehended of the wicked: But the godly onely doe know the word and what benefite they receiue thereby. And this the Lord also requireth of his people when he so often commandeth in the law yt they should come togither, that they should reioyce before the Lord, they should praise and magnifie his name for his benefites and greate mercies so plentifully poured vppon them. And to this Dauid also prouoketh vs by his owne example, that with reuerence, and as it were with an admiration we should exult and reioyce before the Lord.

Verse. 2. Our feete shall stand in thy gates O Ierusalem.

The Prophete Dauid reciteth here the common voyce of the godly, that they would now abide & stedfastly perseuer in ye house of the Lord which he had appointed in Ierusalem, and would not wander any more from place to place as they had done, because ye Lord had there stablished his Sanctuary, which before was often times remoued & had no ceraine resting place. This stablishing and continuing of the Sanctuary in one certaine place preuailed much for the confirmation of their faith. For like as when ye Arke was caried from place to place, their faith was alwaies wauering and vnstedfast: euen so after that God had chosen vnto him selfe a certaine habitation, he gaue thereby vnto them a more sure & manifest testimony that he would be their euerlasting defender and protector. Whereby their faith was stablished and confirmed for euer. It is no maruell then that the people with such great reioycing and thankfulnes vnto God, do promise that their feete should now stand sure and stedfast in the gates of Ierusalem, which were wont to runne hither & thither. Truth it is that the arke did long continue in Silo. But because the Lord had made no promise concerning that place, there could be no stabilitie of faith in the harts of the people. Psal. 13[illegible: 1 letter] And againe, because it was said of the Mount Sion, This is my rest for euer: here wil I dwel, for I haue delight therin: the faithfull being surely grounded vpon this word, were bolde to say that their feete should neuer remoue againe, but stand stedfast & sure in the gates of Ierusalem and in the house of the Lord: for this standing signifieth a constant & a continuall abiding for euer.Standing feete what they signifie.

But now for as much as Christ, in whom dwelleth the fulnes of the goodhead, and which is ye true Immanuel dwelleth emongst vs, we haue a farre greater cause to reioyce then the Israelites had. Wherefore we maye seeme vnthankful, yea blockish and senseles, if this promise: I am with you vnto the end of the worlde, do not stirre vp our hearts to great ioy and gladnes, especially if we see it thankfully and with publike consent receiued of the people. For that which we rehearsed euen now concerning the rest of the Lord, is altogether fulfilled in the person of Christ, as it appeareth in the 2. chapter of Esay: His rest (saith he) shalbe glorious. Where he speaketh not of the buriall of Christ (as some doe fondly imagine) but of the excellency and dignitie of the church, which should afterwards follow. The glory and bewtie whereof since by the great mercy of God we haue seene, Let vs be thankfull therefore, and besech him that he will make perfect that he hath begun in vs, that our feete may alwayes be standing in the courts of the Lord, in the Church and congregation of the faithfull, where we may find God, where we may heare him calling vs, teaching vs, comforting vs, and succouring vs.

Verse. 2. Ierusalem is builded as a citie where the people may come togither to worship God.

This verse is an exposition or amplication of the verse that goeth before. As if he said: our fete shall stand in thy gates (I say) O Ierusalem, which flourishest and increasest in all felicitie. For where the word of God flourisheth, there shall the common welth prosper, according to the saying of our sauiour Christ: First seeke the kingdom of God, & all things shalbe ministred vnto you: and yet so notwithstanding, that this saying also of our sauiour remaineth alwaies true answering vnto Paule: 2. Cor. 12. My power is made perfect through weaknes. For albeit ye world doth dayly vexe & trouble the church many waies, yet notwithstanding ye more the aduersaries go about to destroy & pluck downe, To pluck downe & to oppresse the Church is to build it vp. the more doth the word of God edifie & build vp. To pluck downe then, to destroy, and to ouerthrow ye church is nothing else (if you consider ye counsel & purpose of God, and the end that followeth thereof) but to build vp, to plant, to water and to encrease the Church. The Decians, Maximines, and Domitians, those bloody and mighty tyrannes, howe cruelly went they about to abolish for euer, the name of Christ? But the word and the Church of God, as a palme tree, the more it was oppressed, the more it flourished and encreased, maugre their malice and tyranny, as the figure of the people of Israell doth declare. Exod. 1. For so sayth Moises: The more the Egyptians did vexe them, the more they multiplied and grew. To this agreeth also the saying of the olde Church: that the Church is watered with the blood of Martyrs. The cause of this miraculous building is, that where so euer God is beleued and his word had in due reuerence and regard, there must needes followe a victorie, albeit the Sainctes be destroyed, slayne, and seeme vtterly to perish: yea albeit God him selfe seeme to haue forsaken them, and with them to be oppressed and ouercome. For so it is with God, that when he seemeth most weake, then is he most strong, & when he is oppressed in his Saincts, then specially he liueth, triumpheth, and is exalted in them, and in diminishing he most mightely increaseth.

Of such a maner of building speaketh Dauid also in this place: that albeit Ierusalem was compassed about with so many enemies and idolatrous religions, Ierusalem set in the midds of her aduersaries, notwithstanding mightely prospered. notwithstanding there the word of God & true religion flourished. Who then can preuaile against vs, when God is so with vs? And this is the true building of Ierusalem. To the which the Kings gathered them selues, and conspired against it, but they were suddenly driuen backe and could not preuaile. We also in these our dayes by our owne experience haue proued that the more the aduersaries of the word doe rage, the lesse they preuaile against it: yea so much the more it flourisheth and encreaseth. And what else doth Satan our perpetual aduersary bring to passe by his continuall tentations, but driue vs to search the word, to learne to pray, to beleue, to hope, &c. Yea the crosse and oppression of the Christians is the exaltation and triumph of the Church. Let the aduersaries then doe what they li[illegible: 1 letter]t: certaine it is that ye more we are cast downe, the more we are raised vp. For there is no power against the Lorde, Christ our captaine and our head hath a power aboue all power whereby he lifteth vp those that are cast downe: whereby he raiseth the dead to life, and those that are oppressed and ouercome, he maketh able with ioyfull victory to ouercome. For in that he is God, it is his proper office to make all things of nothing, The proper office of God. and likewise of those thinges which be, to make nothing.

Thus Dauid setteth forth the praise and commendation of Ierusalem. For what a great benefite and blessing of God is it, not onely to leaue a certain place where the people may come togither to serue and worship God, but also a certaine sound of the presence of God by the publishing of his word? When he saith: This is my rest, here will I dwel, here will I speake, here shall be my word & my spirite, then all is safe: then what worke so euer it be, though in outward appearance it seeme neuer so smal, it is better then all the treasures of the world: then the cutting away of the foreskin of the priuy mēbers is an acceptable worship vnto God. To take vp a strawe from the earth, if God so commaunded, is a greater & a more excellent worke, and also a worship more pleasing God, then all the glittering works of the whole papacy, which haue no ground of the word of God. This the heathen understood not, and therefore they contemned Ierusalem, and marueled why the people should resort thether certaine times of the yeare, rather then to other cities. Like as Naaman Cirus thought at ye beginning that the waters of Damascus were no worse then the waters of Iordane:4. Kings. 5. but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie. It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles, Papistes, and all the Antichristian rable. By this word it iudgeth, it teacheth, it baptiseth, it distributeth the Lords supper, it comforteth, it reproueth, it excommunicateth, &c.

Thus (I say) Dauid extolleth and magnifieth his Ierusalem: first in respect of the spirituall building therof, because there is the kingdom and priesthood, there is the word & worship of the Lord: then also in respect as wel of the material building, as also of those things which pertaine to the good gouernment of a city, as peace and vnitie, lawes and iudgement: but principally he speaketh not of that building, and therfore he saith: It is edified as a city where all may participate togither, that is, may come togither to worship the Lord. For there was no other place in al the world where the people might come togither to celebrate the name of ye Lord, but Ierusalem alone. So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name, there will I come vnto thee, &c. As if he said: that place is Ierusalem, in the which the people of God must congregate togither, to heare his word, to celebrate his name: where also the Lord him selfe hath promised to dwell: whether the people do flie in all their necessities, to call vpon God for help and succoure, &c. This is the glory of Ierusalem: to the which all the glory of the worlde was not able to be compared. Ierusalem the holy citie. Therfore in S. Matthew it is called holy, & is so magnified here of the Prophet: Albeit it was afterward horribly prophaned of the Gentiles. But why doe the people gather togither in this place?

Verse. 4. VVhereunto the tribes, euen the tribes of the Lorde goe vp for a testimony, or to testifie to Ierusalem, and to praise the name of the Lord.

This verse also conteineth in [illegible: 1 word] the words afore recited out of Exod: VVhere I shall put a m[illegible: 1 letter]moriall of my name, &c. For this memoriall signifieth the whol[illegible: 1 letter] worship of God, togither with the word: that is, the preaching of the promises and the law, with the ministery of the priestes, not [illegible: 3 letters]ly in the sacrifices of the law, but specially in the chiefest sacrifi[illegible: 1 letter]es of all: that is, of the celebrating & praysing the name of the Lord. In the which were set forth spirituall consolations of victory against sinne and death, and also temporall, concerning the kingdom and political order. These benefits he setteth forth when he speaketh of ascending vp, and maketh a comparison betwene Ierusalem and other cities. As if he said: Other cities may flourish with riches and power more then this citie, but this is it to the which the tribes doe ascend: not as they doe in other nations, but the tribes of the Lord, which the Lorde him selfe hath chosen to be his people aboue all other nations of the earth, and he to be their God. And here he doth not exclude the Proselytes which were of the Gentiles and did associate them selues vnto this people: for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord: as the words that followe do declare.

For a testimony vnto Israel, & to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer. The chiefest seruice of God is to preach the word & pray And this is worthy to be noted, that Dauid speaketh of no moe kindes of sacrifice but of these two onely. He saith not that the temple was appoynted of God that sacrifices should there be slaine, incence offered, oblations made, and euery man shewe him selfe thankfull vnto God with his gifts. Of these things he maketh no mention at all: albeit they were commaunded to be done no where else but in the temple. Onely he speaketh of preaching the word and thanks giuing, or prayer. And albeit he reproueth not these sacrifices, yet he plainly declareth that ye summe of true religion is, to heare the Lorde when he speaketh vnto vs, and to inuocate and praise his holy name.

This is it for the which Dauid so highly praiseth his temple, (which we also ought specially to beholde in our temples) that the tribes doe ascend vp thether to testifie vnto Ierusalem:To testifie what it signifieth. that is, to teach and to heare the worde of God. For so he meaneth by this word [testifie] as the Hebrewes haue many words to signifie the ministery of the word and doctrine. To vtter, to promise, to confesse, to sitte, to iudge, to testifie, to teach, all these words in effect doe signifie as much as to preach or publish the word. The preachers are witnesses to the people of that they knowe: whiche is not sene nor felt, but beleued. They are also witnesses which he are the word. For when they heare it they testifie or beare witnesse against the deuill, the kingdom of the world, sinne and death: also against adulterers, murtherers, theeues, false brethren, &c: for the glory of God, the aduancing of his kingdom, chastitie, innocencie, charitie, &c. For God is inuisible, and therefore when they are heard which teach and preach vnto vs the word of God, then God him selfe is heard. For he can not be heard but by witnesses, and (as S. Paule calleth them) by his messengers. That which is taught them in the Church is inuisible and absent, and therefore can be apprehended by no other meanes, but by the testimony of the word. So the whole Gospell is a testimony: for it speaketh of things absent, and it is nothing else but the preaching of faith. This I speake for the simple and ignorant concerning this word [testifie].

This is the cause then why Dauid so reioyceth, namely that his Ierusalem was builded to this ende, that the worde of faith might there be preached, whereby ye people might learne to know what the will of God is, what he intendeth to do with his people, what punishment and plagues he threatneth to the wicked. And this preaching is the testimony which Dauid here speaketh of, made vnto the children of Israell gathered togither in this place: whereby they were knowne to be the peculiar and chosen people of God from all other nations, as he saith in an other Psalme: He hath not so dealt with euery nation. Wherfore we also haue great cause to acknowledge the rich blessing of God, that ye word of God is now purely & sincerely preached emongst vs, as it was then in Ierusalem, and the sweete promises of the Gospell sounding in the eares & consciences of the godly to their singular comfort and consolation: also the threatnings of God published, wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost, whom the father through Christ and for Christes sake, poureth vppon them aboundantly which willingly and gladly receiue this testimony.

This is one part then of the true worship of God, to learne the way how to worship God in such sort as best pleaseth him, which consisteth in teaching of the word & hearing of God when he speaketh vnto vs by his witnesses, and therefore the Deuill desireth nothing so much as to hinder ye preaching & hearing of the worde. For this cause he rayseth vp, (as ye heard in the first Psalme) lying lippes and deceitful tongues: he stirreth vp the worlde with sword and power to oppresse the godly, and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same. But contrariwise, to build Churches and gorgiously to decke them for the maintenance of masses, oblations, false worship and idolatrie, all this he can abide well enough: for by these thinges he knoweth that his strength is not diminished, nor his power weakened. But when the word of God is preached concerning remission of sinnes, the righteousnes that commeth by Christ and life euerlasting, this doctrine destroyeth his kingdom. This causeth him to rage and to seeke by all meanes possible, how he may hinder the course of the gospell.

The other part of the worship of God is to praise the name of the Lord. To giue thankes to the Lord is a fruite of the word. This Dauid maketh the second kinde of worship, when he commendeth his Ierusalem. And here againe note that he speaketh nothing of the sacrifices of the law: for albeit he doth not discommend them, (as I said before) yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof, which is thanks geuing. And if he had named the sleying of sacrifices, euery man had not bene able to serue God with that kinde of worshippe, Therefore he requireth nothing else but that which they were able to do without great charges, which yet notwithstanding very few did. He did not condemne the building of ye temple which afterwards should be done by his sonne Salomon, but did earnestly desire the same, and the cause why he did desire it here you see, namely that first the name of God might there be preached, and then that God might there accept the praiers of his people, with praise and thanks geuing for his benefits receiued.

Hitherto we haue heard how the Prophete extolleth and magnifieth the incomparable gift & benefit of God, the word I meane, with thanks and praise vnto God for the same. For that is a benefite and blessing in dede which is knowne and acknowledged so to be. All the world, as we see, is full & euen glutted with the benefits of God: notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God, and therefore it taketh and vseth them no otherwise then hogges doe their draffe & swill, But Dauid seeth that God had geuen him a kingdom, wherin the pure word of God and true religion flourished. This great benefite he acknowledgeth, and therefore he so reioyceth and magnifieth his Ierusalem, as a place appointed by ye Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites: out of the which place it was not possible to find God. The Gentiles, because they had not the word, nor this hearing whereof Dauid here speaketh, could not find God. Hereby we may see how horrible a thing it is, to contemne and to loth the word. For what can be more horrible then that man a weake creature, nothing but earth & dust, should so lift vp him selfe in pride, that when the maiestie of God speaketh & most louingly inuiteth him to heare, he will not heare. And yet we see that there is nothing more common then this impietie, this horrible contempt, this deuilish lothing of the worde of God emongst all sortes of men. The cause is, for that we heare not the Lord speaking now vnto vs in his Maiesty, as he spake in ye moūt Sinai, at what time the people were astonished & trembled at the terrible voyce of the Lord, & yet how soone had they forgotten the Lord, and murmured both against the Lord and against Moises. Thus in his Maiestie he speaketh no more, but he speaketh nowe vnto vs by men, and therefore he is contemned. Horrible it is that Sodome was burnt vp with fire from heauen. Horrible it is also that the whole world was destroied with water. Moreouer ye daily examples of impiety and wickedness, as murther, whoredom, &c. are such that they can not be heard without horrour & trembling. But how horrible so euer all these thinges be, yet is it much more horrible to contemne God when by his word he speaketh vnto vs: which al the world doth at this day, not only they which persecute ye word with open tyranny, but such also as are euen emongst vs, & at ye beginning seemed to receiue this doctrine wt great reioycing.

Wherefore Dauid exhorteth vs in this Psalme, with thankefulnes to acknowledge this singular benefite of the word, and to beware of the horrible contempt thereof. Howe much better is it to suffer pestilence, famine and the sword: howe much more tolerable for Dauid to become both an adulterer and a murtherer, so that there remaine a reuerence to the word (which repentaunce necessarily bringeth with it) then to fall so farre as to contemne the word? For this is to heape wrath vpon wrath: like as it is to heape grace vpon grace with Dauid, to hold fast the word, and withall to acknowledge the great benefite thereof.

To be briefe, like as there is no greater ioy and felicitie to the godly, then to heare and to know the voyce of God speaking vnto them, offering, grace, peace, remission of sinnes and life euerlasting: so can there be to them no greater crosse then the contempt of the worde. For what doest thou else but contemne God him selfe, yea crucifie againe the sonne of God, and treade thy Sauiour vnder thy feete, when thou contemnest the word of God, which for thy saluation, is reueiled & offered vnto thee? No mortal man can abide such intolerable contempt, as the Lord our God continually suffereth. For he is patient, and would that we should conuert and repent: but he payeth home at the length, as we may see by the fall of the Synagoge and the destruccion of Ierusalem. For Christ plainly sheweth that the cause of such horrible calamities was, for that they did not knowe the time of their visitation. Let vs learne then, by these examples, what a great blessing it is to heare the Lorde our God speaking vnto vs, and as a tender mother with her children, most louingly talking with vs: For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord, to testifie vnto Israel, that is, there to teache and to heare the word of the Lord, and to giue thankes vnto him for his benefites. This is that citie therfore that is worthy to be decked with all precious ornaments. This is the people of whom our Sauiour Christ sayth: Blessed are they that heare the word of God & keepe it with a good heart. Here is the kingdom of heauen, here is the true paradise, here are the open gates to euerlasting life.

Verse. 5. For there are the seates of iudgement: euen the seates of the house of Dauid.

This may be vnderstand both of the ciuill gouernment and also of the Church, but specially it is spoken of the church. And here note that iudgement is taken for doctrine. As if he sayd: This is the glory of this people, that in this place is stablished the chayre and seat in the which the word of the Lord is published & taught, weake consciences comforted and instructed, and the way of saluation layd open vnto men. Likewise in the first Psalme he sayth: The wicked shall not stand in iudgement: that is, they doe not perseuer and abide in the doctrine of faith, and therefore they are as chaffe which the winde scattereth from the face of the earth. The Church of Rome wil now be called the seate of iudgement, and euen there also the Lord had once his seate: but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan, the chayre of pestilence and a denne of wicked spirites. This is then the true sense and meaning of these words: In this place the word of the Lord is fulfilled, promising that he will leaue a memoriall of his name. For here he is to be founde, here he dwelleth. Therefore here is life, here is saluation, here is remission of sinns, here is the tyranny of Satan vanquished, &c. For all these he meaneth when he nameth the seates of iudgement, that is, the administration of truth, the ministerie of faith, the voyce of Gods maiestie speaking vnto his people. For (as I sayd) iudgement signifieth here found & sincere doctrine concerning grace, faith, works, magistrates, ciuill ordinances, &c. Where this doctrine is, there are the seates of iudgement. As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of ye word concerning grace, sinne, righteousnes, faith, works, obedience to parents and magistrats. This doctrin is as it weare, a bright shining sunne, from whence the Churches doe receiue their light. And contrarywise where the word of God is not, there are the seates of iniquitie and of Satan him selfe: For the worde maketh the seate, and not the seate the worde, as the Antichristian Church of Rome most damnably teacheth.

Now, whereas with a repetition he addeth: Euen the seates of the house of Dauid, this is the cause for that he looketh to the promise made vnto Dauid, namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem, where iudgement should be exercised, that is to say, mens consciences comforted, terrified, instructed by the word, and also because the Lord would that Dauids posteritie should reigne after him, vntill the eternitie of the heauenly Ierusalem should be reueiled.

Here is the image of the heauenly Ierusalem also to be consi[illegible: 1 letter]dered. The image of the heauenly Ierusalem. The earthly Ierusalem was builded on a hill, so that there was no accesse vnto it but by ascending vpward. The celestial Ierusalem is builded in heauen, whereunto none can come, but by mounting vp with alacritie of spirite, out of this earthly mansion and corruptible life, and therefore no earthly and carnall men can come there. The earthly Ierusalem was builded as a citie for the people of God, where they might meete together to serue & worship God. Likewise the celestial Ierusalem is builded for ye tribes of the Lord, the elect and faithfull people, there to meete togither, first in this life by faith, and afterwardes by eternall societie both in soule & body. Colo. 3. This Ierusalem Saint Paule meaneth when he saith: If ye be risen againe with Christe, seek for those thinges which are aboue. And the author of the Epistle to the Hebrues, admonisheth vs that by faith we are already come to this heauenly Ierusalem. Heb. 12. Ye are come (saith he) to the mount Sion and to the citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angells, and to the congregation of the first borne, which are written in heauen, & to God the iudge of all, and to the spirites of iust and perfect men, and to Iesus the Mediatour of the newe testament, &c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation. In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more. The earthly Ierusalem had in it the seate of Dauid. The heauenly Ierusalem hath the throne of Christ the sonne of God, the King of Kings, the Lord of Lords, of whom Dauid was a figure: The earthly Ierusalem had tribunall seates where all things were iudged with equitie. The celestiall Ierusalem hath the tribunall seate where iudgement is & shall be most iustly pronounced vpon the vniuersall world, and vppon all men that either haue beene, be, or shall be. The Lord graunt yt with an inuincible faith we may mount vp to this celestiall Ierusalem, ye citie of God where are such ioyes & felicitie as neither eye hath seene, nor eare hath heard, nor tongue can tel, nor yet heart can think, Verse. 6. Pray for the peace of Ierusalem, let them prosper that loue thee.

To pray for the peace of Ierusalem, is to pray for the safetie, prosperitie and welfare of the Church of God, that Satan haue no power to hinder the course and fruite of the word. Dauid sawe, first in spirit this horrible contempt of the word and ministery: & moreouer he saw that this glorious gift could not be preserued by mans diligence. Therefore he goeth about here to stirre vppe the harts of men to pray for the preseruation of this gift. As if he said: Here is the Lords owne seate and throne of iudgement: notwithstanding how few doe reuerence and regard it as they should doe? Yea, the greatest part of the world hateth it, and wisheth the subuersion therof. Wherfore I exhort you▪ O ye litle flock, to honour and reuerence this seate, to pray for the peace thereof, louingly to salute it, and to say: The Lord out of Sion blesse thee, &c. So long as this citie flourisheth, ye haue ye Lord him self speaking, saying, giuing victory against all the assaults of Satan, against sinne, the terrour of conscience, &c. What cause haue ye then to pray for the prosperitie of this citie, wherby ye inioy such heauenly benefites? When the church of God doth not prosper, it cannot go wel with any perticular member thereof. No maruell then why Dauid so earnestly exhorteth all the faithfull to pray for the peace and prosperitie of the Church. Wherefore if we will pray as we ought to do, we must first and principally commend vnto God the common state of the church. For he that seeketh his owne welfare and neglecteth the state and prosperitie of the Church, doth not only shew him selfe to be voyd of all sense and zeale of true piety, but also the prayers which he maketh for him selfe are in vaine & profite him nothing.

Let them prosper that loue thee. He wisheth vnto them which loue the word and reuerence this seat, that God would blesse them with all maner of blessing & felicitie. And this prayer is very necessary. For we see dayly, howe the true professors of the Gospell are in daunger by the ministers of Satan, the enemies of God & his truth, on euery side, which could be content rather to haue the Turke to reigne ouer them, yea the deuill him selfe and all the furies of hell, then to see vs prosper, and the Gospel to flourish, least their cursed workes of darknes and infidelitie should appeare vnto the world.

Verse. 7. Peace be within thy walls and prosperitie within thy pallaces.

Nowe that the Prophet hath exhorted all men to pray for the peace and prosperitie of Ierusalem, he turneth vnto the citie, and doth not onely wish wel vnto it, but also he sheweth vnto other how they should pray for it. The summe whereof is that true religion may flourish: the ministerie and ministers of the word may be defended against the false prophets, that concord may be maintained emongst the pastors and preachers of the word, and that the ciuil gouernment may prosper. Howe necessary this prayer is, experience daily teacheth vs. For where these 2. things are, namely concord in the Church, and peace in the ciuill state, there can no good thing be lacking, & therfore the deuil so busily laboureth to trouble the peace of them both. This was the cause why there was such a multitude of false prophets, rebells, & seditious persons emongst this people, as ye stories do testify. Wherfore Dauid being taught by his owne experience, prayeth for these 2. thinges: without the which the world is nothing els but a wild desert.

Example hereof may be vnto vs ye late times wherein we liued vnder the Pope before this light of the Gospel beganne to shyne. For then, when the sound doctrine of the word was lacking, what could the Pope & all his shauelings doe? What one verse did they rightly vnderstand throughout the whole psalter? Wherby it came to passe that they were not able to resist most manifest impieties, which by the strong & mighty delusions of the deuil ouerflowed ye world, as in pilgrimages, where they maintained most damnable idolatries and caused the people to adore the works of their owne handes, and if any man spake against them, he was vp and by taken and burnt as an heretike. So true is it, that when the word is once lost, the world remaineth in most horrible darkenes and can doe nothing else but abuse the giftes of God, and so falleth to most detestable impietie or else to desperation. This Dauid foreseeth, and therefore he prayeth so earnestly for the prosperitie of Ierusalem, for faithfull pastors in the Church, and godly Princes in the politike state.

Verse. 8. For my brethren and neighbours sakes, I will wish thee now prosperitie.

Here Dauid sheweth the cause, as he doth also in the verse following, why he prayeth thus for Ierusalem. As if he sayd: In that I wish that peace may be in thee o Ierusalem, in that I desire thy prosperity and welfare, I doe it for my brethren and neighbours sakes, that is, for my fellowes and companions in faith and religion. And here in his owne person he sheweth the commō complaint of all those that rule either in the church, or in the common weale, or in families, which is, that the greater part of men is euer peruerse and wicked. The godly pastour when he goeth about with great care & diligence to reforme the corrupt life and wickednes of the people, seeth notwithstanding that the more part stil remaineth peruerse & intractable. The Magistrate traueling with like care and diligence in his calling, findeth the people disobedient & incorrigible. Likewise is it in houshold gouernment. What vnfaithfull seruice shalt thou finde euen amongst those whom thou thoughtest to haue found most true and faithfull? Hereof it commeth that many are discomforted and vtterly discouraged, seeing so litle fruite and successe to ensue of their godly trauels. Notwithstanding we see it can not otherwise be: For Satan our perpetuall enemy ceaseth neither night nor day to stirre vppe discord and peruerse opinions in the Church: in the ciuil state stubborne and disobedient persons, in houshold gouernment, negligent and vnfaithfull families. Here we must looke with Dauid, not to the greater part, which is euer wicked, but to our brethren and neighbours. So doth Paule in the 2. Timoth. 3. For the elects sake I susteyne and suffer all things, sayth he. For if it were not for their sakes, who would willingly take vpon him the office of a pastour or preacher in the Church? These, the elect I meane, the Lorde hath here and there sparsed emong the wicked, as precious stones in the middes of the earth. Therfore thou must not think to preach to these only, which were to be wished: but that can not be because they are mixed with the vngodly multitude. Likewise, when thou art called to be a ciuill magistrate or a gouernour of a houshold, thou shalt not finde all to be precious stones, gold or siluer: but let it suffice thee if in a whole multitude (as it chaunceth in mynes) thou find but one veine of siluer, or emongst a great deale of earth but one precious stone. For the greatest part in the Church is hereticall & godles: the least part in the ciuill state obedient & louing of vertue. Hereof it commeth then, that al things are ful of trouble to the godly pastour, the Magistrate, the housholder, because the wicked with such successe contemne and disobey all godly orders.

Notwithstanding, thou man of God, stand in thy calling, do thy duetie, pray for peace, exhorte, counsel, reproue those whom thou hast charge ouer. For since that now by the word of God ye church is somewhat purged of false religion, superstition and idolatrie, & the Magistrates better instructed of their duety and office, Satan rageth as a strong armed man, keping his house when a stronger commeth. Be strong therefore in these tentations, and think that, as these things are not begun by the power of Satan, so though he rage against the same neuer so much, thou must not be discouraged or slacke the Lords busines: but first serue the Lord and then thy brethren and neighbours. For their sakes the Churches must be instructed, the common wealth gouerned: not for the worldes sake and the vngodly multitude, for it is not worthie that a theefe should be hanged, an adulterer or murderer put to death: but the Lord in heauen and our brethren & neighbours in earth are worthy of this seruice, as he addeth in the verse following. Thus I expounde this verse to be a consolation for pastours, ciuill Magistrates and gouernours of families, against the multitude of the wicked, and the trobles which by them the godly doe sustayne.

Verse. 9. Because of the house of the Lorde our God I will procure thy wealth.

This is an other cause why he prayeth for the peace and prosperitie of Ierusalem, for that the Sanctuary of the Lord and the feate of true religion being stablished in that citie, if it prospered not, the worship and seruice of God could not there continue. As if he sayd: The Lord our God hath stablished his seate in thee O Ierusalem, and in the middes of thee hath he set vp his worship: For the which cause I loue thee, and thinke thee worthy of all prosperitie.

But why doth hee adde hereunto: Our God? Because God had chosen this nation to be as his own peculiar people. And this also was the cause why Dauid so loued them, and was not discomforted with these troubles which he for their sakes susteyned both in the Church and in the ciuill gouernment: but being chosen to be a King and a Prophet to this people, he constantly endured all troubles, and herewithall comforted him selfe, that first he serued the Lord his God, & then his brethren, and was not an vnprofitable seruaunt, but fruitefull vnto God that he might be glorified, and to his neighbour and brother that he might be saued.

Let vs likewise pray for the welfare of our brethren, and for the house of the Lord with Dauid, who as this Psalme sheweth, did wel vnderstand the power and glory of the word, and therefore he neither giueth thankes nor yet reioyceth for the abundance of gold and siluer (which notwithstanding he lacked not) but for the word and true worship of the Lord. Where these two are not lacking, all other incommodities may easily be borne. For if we haue the Lord abiding with vs, if we maintaine his word and his true seruice, and seeke the saluation of our brethren, what can we desire more? But where the word & true worship of God is not regarded, there is no God, no mercy, no saluation, neither doth there any thing else remaine but the cursed multitude which shal be damned in hell. Therefore Dauid exhorteth vs in this Psalme aboue all things to reuerence the word, and by faithfull prayer to seeke the aduauncement thereof: Also to giue thankes vnto God for peace and true preachers which gouerne the Church according to his word: for where these things are not, there must needes be trouble and vexation, vnquietnes of conscience, murder, adultery & such other horrible sinnes, which the Lord turne away from our Churches, & preserue that poore remnant emonges the damnable multitude, which serue and worship him according to his word.

By these two latter verses we are admonished, first how euery Christian ought to regard him which is his fellow in faith and religion, that is to say, as his brother and neighbour: Then also why he ought to haue a harty loue and zeale to the Church and congregation of the faithful. For my brethren saith Dauid, and for my neighbours. And againe, for the house of the Lord our God. These two thinges ought to be considered in the Churche of Christ. In it are our brethren and neighbours, in it is the house of God, yea rather it is the house of God it selfe, in the which are the children of God and true brethren. O happy is he, and a right Christian in deede, which beeing indued with the true knowledge and faith of Christ, and also with that brotherly loue which is according to the spirit of the children of God, can vnfainedly and hartely say: For my brethren and neighbours, and for the house of the Lord our God I both seeke and I wish the prosperitie and welfare of the Church of God.