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nasles is mine: Ephraim also is the strength of my
head. 9 Juda is my law-giver, Moab is my wash-pot : over Edom will I cast out my shoe; upon Philistia will I triumph.
1o Who will lead me into the strong city : and who will bring me into Edom? II Haft not thou forsaken
us, O God: and wilt not thou, o God, go forth with our hosts?
12 help us against the ei nemy: for vain is the help of
13 Through God we shall do great acts: and it is he that shall tread down our enemies.
A Pfalm of David, when he was persecuted by Saul, at
the Inftigation of Doeg; and as David was a representative of Christ
, so was Doeg of Judas, and those other Men who were the Instruments of our Saviour's
Deus laudum. · Pfal. CIX. rold not thy tongue,
O God of my praise: for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me.
2 And they have spoken against me with false tongues : they compassed me about also with words of hatred, and fought against me without a
3 For the love that I had un
3. [ Now take part to them, lo, they (take now against me.]
my contrary part:] but I give my self unto prayer.
4 Thus have they rewarded me evil for good : and hatred
for my good-will. s To* stand, or be at 5 (Set thou an ungodly man ones right hand ) is a
to be ruler over him: and let Hebrew Phrase, signify- Satan *stand at his right hand.] ing to protect and de. fend : So Psal. xvi. 8. cxxi. 5. cxlii. 4. this Psalm ver. 30.
[Set the worst Man that can be to be his Judge or Ruler, and ler his greatest Enemy pretend to be his Patron, and so betray hiin.] Mem. Satan signifies an Enemy at large, Mat. xvi. 23, 6c,
6 [When he is once 6 [When sentence is given found guilty, let him be condemned to such upon him, let him be condemna Punishment, as his ed: and let his prayer be turnCrimes have deserved ; ed into fin. ] and if he pray to the Judge for Pardon, let this be thought an aggravation of his Fault. Alls i, 20,
7 Let his days be few : and let another take his office.
8 Let his children be fatherless : and his wife a widow.
9 Let his children be vagabonds, and beg their bread: let them seek it also out of defolate places.
10 Let the extortioner consume all that he hath: and let the stranger spoil his labour.
II Let there be no man to pity him: nor to have compallion upon his fatherless children.
12 Let his posterity be destroyed : and in the next generation let his name be clean
2 done away.
13 Let the wickedness of his fathers be had in remembrance in the fight of the Lord : and let not the fin of his mother be
: 14 Let them alway be [berefore] the Lord : that he may
14 [Resented by.) root out the memorial of them from off the earth;
IS And that, because his mind was not to do good : but perfecuted the poor helpless
man, that hu might say him 02 that was vexed at the heart.
16 His de ight was in cursing, and it shall happen unto
hiin : he loved not blessing, ne tik therefore shall it be far from
17 He clothed himself with cursing, like as with a raiment: and it Thall coine into his bowels like water,
and like cyl in to his bones.
18 Let it [be unto him] as 18 (Stick as close to the cloak that he hath
19 (Who endeavour the Lord unto mine enemies: by falle Accusations, to and to those (that speak evil take away my Life.] against my soul.]
20 But deal thou with me, O Lord God, according unto thy Name : for sweet is thy mercy.
21 O deliver me, for I am
helpless and La is wounded within me,
22 (The Evening
22 (I go hence like the shashadow doth not vanih Tooner than I from the
dow that departeth:] and am place of my present a driven away as the grashoppert. bode. ]
23 My knees are weak + Which is said to through fasting : my flesh is have no Neft.
dried up for want of fatness.
24 I became also a reproach unto them : they that looked upon me, shaked their heads.
25 Help me, O Lord my God: O fave me according to thy mercy,
26 And they shall know, how that this is thy hand : and that thou, Lord, hast done it.
27 Though they curse, yet bless thou: and let them be confounded that rise up against me; but let thy servant rejoyce.
28 Let mine adversaries be clothed with shame: and let them cover themselves with their own confusion, as with a cloak. i 29. As for me, I will give great thanks unto the Lord with my mouth: and praise him among the multitude.
. 30 For he shall stand at the right-hand of the poor : to fave his soul from unrighteous judges.
The Twenty Third Day Morning Prayer. A Pfalm of David, wherein he speaks of a Person much
Superior to himself, whom he calls [My Lord) and diftinguifhes from God the Father ; which Person can be no other than the Messias, of whom he bere Propheftes, not as in other Psalms, by making himself the Type and Figure of Christ, but in such words as can be applied to none but our Saviour.
Dixit Dominus. Pfal. CX.
i To fit at the rightLord: Sit thou on my
hand of God, fignifies right-hand, until I make thine
to be prefer'd to the
very highest degree of enemies thy footstool.]
Honour, 1 Kings ii. 19. [The great eternal God hath decreed, that my Lord the Messiás shall, even in his Humane Nature, be advanced to the highest Dignity, cill he have subdued all his most potent Enemies, and even Death itself, 1 Cor. xv. 25, 26.] 2 [The Lord shall send the
2 [* Sion, or feru. rod of thy power out of Sion: Salem, A&ts i. 4. ii. 46.
is the place from be thou ruler, even in the midst
whence the Great God among thine enemies.]
shall send forth thy chief Ministers with the Power of working Miracles (which is, as 'rwere the Scepter and Ensign of thy Royal Authority) to convert the World; and I wish thou may'st, and foretel thou shalt erect a Kingdom to thy self, amidst thy inveterare Enemies, both the Jews and Gentiles.] 3 [In the day of thy power ert forth thy Army of
3 [When thou fendshall the people offer thee free- eft forth thy Army of will-offerings with an holy and Ministers, to subworship]: *the dew of thy birth due, or convert the is of the womb of the morning. World, thou shalt find
abundance of People ready, freely to offer themselves, and all they have to thee, to artend thee in thy Church with holy and devour Minds.
+ The dew of thy birth, is of the Womb of the Morning.] By the Dew, in this very obfcure Text, is most probably to be understood the Divine Grace, which descends from Christ, and is here called the dew of his Birth; that is, whereby he causes Men to be new-born, or regenerated. The Sentence is thus to be fup