ed to Moses from Sinai, the place promised to be in due time revealed. (Deut. xii. 11, 14)

The Tabernacle was the visible evidence of God's presence amongst the people, placed first in Shiloh; (Josh, xviii. 1) and there continued till the days of Eli; all which time the people went up thither to sacrifice. (1 Sam. i. 3) Then the Lord, being provoked, forsook Shiloh, and gave his glory, the Ark, into the hands of the Philistines. (Psalm 1xxviii. 59, 60, 67. 1 Sam. iv, 11) The Philistines by plagues were forced to bring it to Beth-shemesh: (1 Sam. vi, 10) the men being plagued for looking into it (according to the threatening, Numb. iv. 20) persuaded those of Kirjath Jearim to fetch it, which accordingly was done: (1 Sam. vii. 1) after, Saul carried it into the field. (1 Sam. xiv. 18) Thus we see, that, from the making of the Ark, till its placing in Shiloh (where it continued about 350 years), and from the times of its captivity till David brought it into Zion, which was about fifty years, it was unsettled and itinerant. But after it was fixed by David in the city of David, Jerusalem, or the south of the city, which he won from the Jebusites, 2 Sam. v. 7, 9. (though it were removed from that part of the city to Mount Moriah, something more northward, where Solomon built the Temple) then it was in the city which God had chosen to place his name in; from whence it was not to be by them removed, though God threatened to do to that place as to Shiloh. (Jer. vii. 12, 14)

This psalm seemeth to have been compiled by David upon occasion of his settling the Ark in the Tabernacle which he had made for it in the city of David, after the Jebusites were ejected, the wall built, the place fortified, the palace and political government there settled. And the use of it was (as it may seem) to be sung by the people, when they went up solemnly unto Jerusalem according to the law, (Exod. xxiii. 17) as an expression of joy that the Ark was fixed in one certain place, and the kingdom in one certain family (as visible testimonies of God's presence, and of the promised Messiah), and as an excitation unto prayer for the continuance of so great a mercy, unto all pious endeavours to promote the welfare of that city.

The parts of the psalm are three. First, An expression of

David's joy for the house of God, the resort of the people, the public worship there celebrated, verse 1, 2.

Secondly, A commendation of Jerusalem. 1. From the unity of it. Before, it was a city divided; for the Jebusites dwelt with the children of Judah there till David's time. (Josh. xv. 63. Judg. i. 21) That part of it which was called the City of David,' was divided from the other part of the city, until Solomon's time; (1 Kings xi. 27) yet notwithstanding that separation, the city is here said to be compacted in one, because the Jebusites being cast out, though the buildings were divided, yet the affections were united, and that made them a beautiful city.

2. From the solemn worship of God, when the tribes came up thither thrice a year, verse 4: an honour which God gave that city above any other in Judea, or in the world, to place his name there; (1 Kings xiv. 21) forbidding them to seek to any other place, Bethel, Gilgal, or Beersheba. (Hos. iv. 15. Amos v. 5)

3. From the civil government there settled, which from thence derived welfare into all parts of the kingdom. Where there is the sanctuary and presence of God for religion, thrones of justice for government, no Jebusites to disturb the one or the other, but an unanimous and sweet consent of the whole people in both;-this must needs be a city of praise, wherein good men could not but rejoice.

Thirdly, An exhortation, that inasmuch as such glorious things belong to this city of God, therefore men would pray for the peace and prosperity thereof; verse 6, 9.

The words have no difficulty. Pray for, or ask after. It extendeth not only to the duty of prayer for peace, but of consultation after the ways and means unto it; which the Greek implies, rendering it τὰ εἰς τὴν εἰρήνην.

Peace may be taken both, generally, for all kind of happiness; and specially, for all quietness and freedom from enemies.

Within thy walls.] Ramparts or forts. It is not enough to have outward fortifications and walls against enemies, except there be peace between the walls, and amongst the people. Palaces] which David built, 2 Sam. v. 9, 12. Peace within thy walls, amongst thy people; and within thy palaces, amongst the princes and peers.

By his brethren he meaneth the people of all the tribes, who were greatly concerned in the prosperity of that city, wherein were their foundations. (Psalm lxxxvii. 1) It might seem no wonder, if David pray for the peace of that place, where his own palace and throne was: but he doth it not for his own, but for his people's sake, whose welfare was bound up in the peace of that place: nor so much for his own houses, as for God's house (who had placed his name and presence there), would he seek the good thereof.

Now indeed the church had not any certain seat, as then it had; but every city is as Jerusalem, and every house a temple, and in all places men may lift up pure hands. (Isa. xix. 19. Mal. i. 11. Job iv. 11) But wheresoever God doth place his candlestick, and give evidence of his presence, there every man ought to recount such mercies with thankfulness, and by prayer, and all real endeavours, to labour that the peace and happiness of the church, the purity of heavenly doctrine therein taught, and of spiritual worship therein used, may be conserved and continued always.

In the words are consider- 1. An exhortation to a duty. able two general parts: 12. Arguments to enforce it.

The arguments are drawn (Our own good, verse 6. from three considera- Our brethren's good, verse 8. tions. The house of God, verse 8.

The principal doctrine of the text is this,-That it is the duty of all that love the church of God, earnestly to pray for, and seek the peace and prosperity thereof.

The Jews were to pray for the peace of Babylon, while they were in it; (Jer. xxix. 7.) though, after, they are taught to curse it; (Psalm cxxxvii. 8, 9) much more ought they to pray for the place, where the Lord had caused his name to As we must do good to all, so we must pray for all,

rest.

but much more for the household of faith. (Gal. vi. 10. 1 Tim. ii. 1) Samuel dares not sin against God, in ceasing to pray for Israel. (1 Sam. xii. 23) The Lord would not have us hold our peace for Jerusalem's sake, nor give him any rest, till he make it a praise in the earth; (Isa. Ixii. 6, 7) and doth greatly complain, when there wanted men to stand in the gap, and to make up the hedge. (Ezek. xiii. 5, 6)

You see the precept; you have it also in the practice of godly men in all ages; Moses, Samuel, Elias, Noah, Job, Daniel, famous for it. (Jer. xv. 1. Ezek. xiv. 14. James v. 17, 18) How was Moses and Paul affected, when for Israel's sake they were contented to be blotted out of God's book, and to be an anathema. (Exod. xxxii. 31, 32. Rom. ix. 3) How was Isaiah affected with the calamities of the church, when he laid up prayers in store above a hundred years for it, before these calamities did happen! (Isa. Ixiv. 9-12) How were Hezekiah and Nehemiah distressed with the afflictions of Jerusalem, when they poured out their souls for mercy for it! (Isa. xxxvii. 14, 15. Nehem. i. 3, 4, 11) How doth the angel pathetically complain to God, of the long and sore captivity of the church in Babylon! (Zech. i. 12) We have Psalms full of holy importunity to this purpose; Psalm 1xxiv. 79, 80, 102. "If I forget thee, O Jerusalem, let my right hand forget her cunning," &c. Psalm cxxxvii. 5, 6. It was the fruit of David's and Peter's repentance, to pray for Sion, and to strengthen their brethren. (Psalm li. 18. Luke xxii. 32) I conclude with the general, with that fervent and pathetical prayer of Daniel; (Chap. ix. 6) "O Lord, according to all thy righteousness, let thine anger and thy fury be turned away from thy city Jerusalem, the holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us."

Now more particularly let us consider first, The subject to be prayed for, Jerusalem. Though that whole land be called the Lord's land, yet that city was more peculiarly esteemed holy, as being the seat of religion, the place of God's sanctuary and presence: towards that place they were to pray; (Dan. vi. 10) in that place they were to sacrifice: (Deut.

Vid. Buxtorf. Lexicon Rabbinic. p. 1078.

xii. 6) from thence the oracles of God were sent forth not only into that land, but into all the world. (Psalm.cx. 2. Isa. ii. 2. Luke xxiv. 49) For such places, then, where the ark and the seats of judgement are, we ought specially to pray, that the Lord would protect his ordinances, maintain his truth, continue his glorious and holy presence with his people, have a defence, and spread a covering upon all his glory. That he would prosper fundamental laws, the beauty and stability of religious government; that he would keep our blasphemies, heresies, schisms, idolatry, superstition, pollution, prophaneness, out of his church; oppression, violence, injustice, disorder, anarchy, confusion, out of the state: that the tabernacle and the tribunals, religion and policy, may jointly flourish, they being the foundations of public happiness, and which usually stand and fall together. Next let us consider what peace we are to pray for. There is a sinful peace, which we are not to seek after. David was a man of peace, yet a great warrior: Solomon a king of peace, yet made targets for war: Jerusalem a vision of peace, yet therein were shields and bucklers: Christ a prince of peace, (Isa. ix. 6) yet a captain, a leader, a man of war, with a sword girt on him, and a bow in his hand. The church must so pray for peace, as to remember still, that she is militant, and hath still Jebusites to conflict withal. Here we may not have peace. We must contend earnestly for the faith. (Jude, verse 3) There must be no agreement between the temple and idols: (2 Cor. vi. 16) no fellowship with the unfruitful works of darkness: (Ephes. i. 11) no reconciliation between Dagon and the ark. As Christ is king of Salem, so of righteousness too; (Heb. vii. 2) therefore peace and holiness must go together. (Heb. xii. 14. James iii. 17) Israelites and Canaanites must not agree. (Deut. vii. 2) Paul and Barnabas, peaceable and holy men, had no small dissension and disputation with pharisaical and judaizing Christians.

The peace which consists with holiness, is threefold. 1. Heavenly, with God. 2. Internal, between the members of the church within themselves. 3. External, in civil con

d Volumus pacem, sed ignoramus absque caritate pacem. Hieron. Epist. Deus pacem suam posuit in medium nullius pacis: Luther. Isai. lv. 4. Exod. xv. 3. Psalm xlv. 3. Rev. vi. 2.