Ver. 1. THE LORD said unto my Lord Sit thou at my right hand until I make thine enemies thy footstool In the first place the Prophet being taught of God describes the Person of Christ in both his Natures and in his Kingly office which he exerciseth in heaven from the beginning of the world to the end thereof until all his enemies shall be destroyed Whence learn 1. Albeit the understanding of Christs person and offices be necessary unto the Church yet none know the Son save the Father and they to whom he will reveal him for David knew Christ only by the Fathers teaching The Lord said saith he 2. Christ is Davids Son and Davids Lord also Davids Son in regard Christ assumed his humane nature of Davids seed and Davids Lord because he is God very God and very man in one person The Lord said to my Lord that is God the Father revealed to me concerning God the Son my Lord and Redeemer 3. Christ in his Kingly office is exalted to the fellowship of glory and power with the Father authorized by him in his Kingdome and established therein by divine decree The Lord said to my Lord. 4. Christ since the beginning of the world hath had and to the end of the world shall have enemies to his Kingdome who shall fight against him but he shall prevaile over them compleaâ—ly and gloriously to their shame and confusion Sit thou at my right hand until I make thine enemies thy footstool 5. No lesse then divine power is able to subdue the enemies of Christs Kingdome for devils and wicked men sin death and hell are opposite to his throne Sit there until I make thine enemies thy footstool 6. Albeit this victory is not fully obtained till the end of the world because of the renewing of the battel by new instruments from generation to generation yet till then and for ever Christ the King enjoyeth his glory in heaven and sitteth judging and ruling powerfully all things for the good of his Church Sit thou at my right hand until I make thine enemies thy footstool Ver. 2. The LORD shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies In the second place he sheweth the meanes and manner of his Conquest and governing to wit by the preaching the Gospel Whence learn 1. Christ wanteth not a rod and scepter whereby to govern but he hath the Word of God preached for the Ensign of his Princely power and preheminencie which is the arme and power of God unto salvation to every one that believeth and which is able to throw down every strong hold exalted against the knowledge of him This is the rod of thy strength 2. Christ was King in his Church and was in exercise of his office before his Incarnation and that by his Word preached which is the rod of his mouth Isa. 11.4 For he shall send the rod of thy strength out of Zion presupposeth the rod of his strength in Sion 3. It was decreed that Christs Kingdome howsoever first and most clearly manifested among the Jewes yet should not be limited within Iudea but should go forth unto the Gentiles for subduing them The Lord shall send the rod of thy strength out of Zion 4. How many enemies soever shall oppose the Kingdome of Christ and how powerful soever they shall be yet Christ shall bear rule enjoy his Kingdome maintaine his subjects and go on in his Conquests Rule thou in the midst of thine enemies Ver. 3. Thy people shall be willing in the day of thy power in the beauties of holinesse from the wombe of the morning thou hast the dew of thy youth In the third place he sheweth what successe Christ shall have for he shall have abundance of Converts who shall come to his Church offering themselves as the free-will-offerings were brought to the beautiful holy Temple and that in such multitudes and Conâ—â—uence as his young Converts shall be innumerable like the dew upon the grasse which dew issueth out as it were from the mornings wombe as its daily birth Whence learn 1. Whatsoever course our Lord shall take for inviting and compelling guests to come to his feast and to the society of his visible Church yet only his Elect his redeemed ones all of them are made most willing Converts by his Omnipotent power effectually inclining their hearts and making them willing Thy people shall be willing in the day of thy power 2. Christs Church by the administration of holy Ordinances by the setting forth of the Lords holinesse by her teaching and perswading effectually unto the duties of holinesse is exceeding beautiful in the eyes of God and of spiritual beholders Thy people shall be willing in the beauty of holinesse 3. True Converts by the power of the Gospel are Christs children and off-spring who shall grow up before him in simplicity and harmlesnesse as the youth in each generation do grow and shall be for multitude as the starres of Heaven as the sand on the sea-shore or as the morning dew descending from the Heaven From the wombe of the morning thou hast the dew of thy youth Ver. 4. The LORD hath sworne and will not repent thou art a Priest for ever after the order of Melchizedech In the fourth place is his Priesthood setled Whence learn 1. Christ as he is King of his Church so he is Priest also for the teaching of Gods will to his subjects for reconciling them to God by his propitiatory sacrifice for sanctifying them for making their services acceptable for bearing the iniquity of their holy things for interceding alwayes for them and blessing them effectually in the Name of the Lord Thou art a Priest saith the Lord unto our Lord. 2. Christ is an everlasting Priest who liveth for ever to make intercession for us and neither needeth nor can admit any successor or suffragan to himself in his office Thou art a Priest for ever 3. Christ in his office is no Usurper for he is called to it his Priesthood is unchangeable confirmed by an Oath having the glory of God laid in pawne for its stability and continuation without change The Lord hath sworn and will not repent thou art a Priest for ever 4. Aarons order was not confirmed by an oath but was an imperfect type of Christs Priesthood to endure only till the Lord came till the time of Reformation came and was to be changed at Christs coming for seeing a change behoved to be made of the Priesthood a change behoved also to be made of the Levitical law Thou art a Priest for ever not after the order of Aaron but after the order of Melchizedech 5. Melchizedechs order was not the patterne but a type and shadowing resemblance of Christs Priesthhood for as Melchizedech in his Scriptural being is mentioned and brought in without shewing who was his father or mother and had both the offices of King and Priest joyned in his person and was first King of
him save in God alone They fell down and there was none to help 9. When all help and comfort under heaven doth faile relief may be found in God for them that cry unto him for it There was none to help then they cryed to the Lord in their trouble 10. The Lord will not only hear and help them who are unjustly imprisoned but those also who for their sins are so punished They cryed and he saved them out of their distresses 11. It matters not how deep the danger be wherein a man is when he turneth to God for relief for so great as his distresse is so great shall be his delivery He brought them out of darknesse and the shadow of death and brake their bonds in sunder 12. The end of the delivery of poor sinners is that they may glorifie the Lord and may invite others to do the like for this here is a part of the thankful mans duty O that men would praise the Lord for his goodnesse and for his wonderful works to the children of men 13. No power of man no bonds no opposition which any creature is able to make can hinder the delivery of the man whom God will own He hath broken the gates of brasse and cut the barres of iron in sunder Ver. 17. Fooles because of their transgression and because of their iniquities are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the LORD in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 22. And let them sacrifice the sacrifices of thanksgiving and declare his works with reioycing The third exercise of Gods people is by siknesse of body the drawing on whereof he sheweth to be by sin v. 17 18. The means of delivery to be by prayer v. 19. whereupon they are recovered as God giveth order v. 20. and the use of this is set down v. 21 22. Whence learn 1. As other troubles come for sinning against God so doth sicknesse come amongst the rest Fooles because of their transgression and because of their iniquities are afflicted 2. Sin doth blinde sinners and bereave them of the right use of their reason and makes them choose trifles with the losse of what should be most precious therefore they are justly called fooles 3. Natural means of life and refreshment are unsavory and unable to refresh except God give the man ability to make use of them and put his blessing into them Their soul abhorreth all manner of meat 4. As in other troubles so in sicknesse men are not easily brought to the sense of their sin till trouble be at the height and the man made low Their soul abhorreth all manner of meat and they draw near to the gates of death 5. Great is the stupidity of a sleeping conscience which cannot be wakened up to seek Gok till extremity come They draw near to the gates of death then they cry unto the Lord in their trouble 6. When men are brought unto the sense of their sins and misdeservings and of their danger and of their own weaknesse and thereby made to seek unto the Lord the mercy and relief is near at hand Then they cried unto the Lord in their trouble so he saved them out of their distresses And here is to be seen mercy and goodnesse in God to cause sicknesses as his Serjeants and Messengers to lay hold on the fugitive sinner 7. Neither sicknesse nor health do come or go but God giveth order to them as to his own servants He saith to sicknesse go from a man and to healâ—h returne unto him He sent his Word and healed them 8. When trouble doth shew wrath and that doth weaken the sense of sin and sense of sin sends the man to seek mercy then God will readily remove all his troubles together He sent his word and healed them and delivered them from their destructiâ—ns 9. As men have found mercies of God so should they study to be thankful and specially in such a way as may be most profitable to others O that men would praâ—se the Lord for his goodnesse and for his wonderful works to the children of men 10. Morall and spirituall service is more acceptable to God then any ceremonial performance the sacrifice of thanks is more then the sacrifice of an oxe Let them sacrifice the sacrifices of thansgiving 11. The special matter of joy in the receiving of a benefit is the manifestation of Gods respect to us in his working for us And let them declare his wâ—rks with rejoycing Ver. 23. They that go down to the Sea in ships that do businesse in great waters 24. These see the works of the LORD and his wonders in the deep 24. For he commandeth and raiseth the stormy winde which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths their soul is melted because of trouble 27. They reele to and fro and stagger like a drunken man and are at their wits end The fourth exercise of Gods children is by their danger in Sea and their delivery from their danger Whence learn 1. The Art of Navigation and following of the Merchant-Trade by Sea how dangerous soever it be yet is lawful and allowed of God for compassing of mens affaires in commerce between Nation and Nation for this is set down here as the vocation and occupation of some men to wit of those that go down to the Sea in ships that do businesses in great waters 2. Some sort of persons have more occasion of observation and experience of remarkable passages of providence in preserving of mens lives then others have and these most of all should bear witnesse of Gods work according to their experience These see the works of the Lord and his wonders in the deep 3. There is no storme or motion in the Sea or blowing of the winds out of any part but as God actually doth raise them For he commandeth and raiseth the stormy winde which lifteth up the waters thereof 4. When God will try a man by trouble he will not leave him till he make him sensible of his frailty weaknesse and unability to overcome dangers They mount up to the heaven they go down again to the depths their soul is melted beâ—ause of trouble They reel too and fro and stagger like a drunken man c. Ver. 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29 He maketh the storme a calme so that the waves thereof are still 30 Then are they glad because they be quiet so he bringeth them unto their desired haven In their delivery from the storme Learn 1. Albeit the LORD doth deliver many from shipwrack by Sea yet he takes
In this section first he propounds this doctrine the Word of God is the only rule and effectual instrument of renewing and sanctifying of an unrenewed man and the only way to finde the efficacy of the Word is to studie to conforme a mans minde will and actions thereunto v. 1. And then in the next place to the end he may teach men to make use of this doctrine by his example he sheweth the sincerity of his owne endeavour by seven evidences in the seven following verses Ver 9. Wherewithal shall a young man cleanse his way by taking heed thereto according to thy Word In the doctrine about the meanes of regeneration and reformation of life Learn 1. As all men are from the birth polluted with sin so should they early and timously be sensible of this evil and seek for the remedy of the running issues of sin for here it is presupposed That a young man should cleanse his way 2. Seeing death is uncertain and sin groweth stronger through custome seeing justice is the more provoked the longer men shall continue in sin seeing no age is fitter to serve Satan then youth being enclined to take liberty to be headstâ—ong self-willed and given to despise grave admonition and no age hath more excuses to continue in â—in to its own perdition therefore no age hath more need of remedy from God then youth hath and this is imported in the question Wherewith shall a young man cleanse his way 3. Seeing youth is loose inconsiderate and unattentive seeing the way of obedience is slippery and many by-paths are offered to the way-faring man seeing danger of perishing is great and many are the enemies of mans salvation who are alwayes seeking whom they may devoure and seeing no reconciliation can be made with God no forgiveness of sin can be obtained no solid sanctification nor salvation can be had except the Word of God be held for the only rule of direction of faith and conversation therefore no meanes can be To cleanse the young mans way but by taking heed thereto according to thy Word Vers. 10. With my whole heart have I sought thee O let me not wander from thy Commandments After he hath set down the rule of a young mans Conversion and conversation he offereth himself as an example to follow this rule and here are the first and second evidences of his sincerity in aiming at this way The first is the conscience of his upright seeking of God and the second evidence is his prayer to be preserved from wandering from the way of Gods obedience Whence learn 1. The sight of what others have attained unto is a great encouragement to young Scholars in Gods schoole for to encourage the young man the Psalmist shâ—wâ—eth here his own profiting in his study 2. Sensiblenesse of a mans own imperfections sins and dangers and seeking in unto God all-sufficient for relief of sin and misery and for a daily more and more near communion with God is a mark of sincerity in Religion With my whole heart have I sought thee 3 The more experience a man hath in the wayes of God the more sensible is he of his own readiness to wander insensibly by ignorance and unadvertance from the wayes of God but the young souldier dare run hazards ride into his adversaries camp and talk with tentations being confident he cannot easily go wâ—ong he is not so feared as David here crying O let me not wander 4. To be diffâ—â—ent of our own wit and strength and to depend upon God instantly praying to be kept in and recalled from wandring proveth the sincerity of the purpose of holinesse O let me not wander from thy Commandments 5. The going on of the beleever in the course of obedience and his living the life of God is not from what he hath received before but must flow from present influence of grace sustaining what was given before and from grace furnishing fresh supply drawn forth by prayer as this prayer O let me not wander doth testifie Ver. 11. Thy word have I hid in mine heart that I might not sin against thee The third evidence of his sincere endeavour to cleanse his way by taking heed thereto according to his Word is the laying up of the Word by faith in his heart Whence learn 1. It is not sufficient to have the Word of God in brain-knowledge and common memory for not wit and memory but the heart is the chest to keep it in I hid thy Word in my heart 2. Seeing it is impossible to keep sin out of the heart void of the Word of God it is necessary for the servant of God to lay up the Lords Word in his heart by faith and honest affection to it Thy Word have I hid in my heart that I should not sin against thee 3. It is a proof of our sincere endeavour to profit by the Word of God in the course of sanctification to be careful that we let not the Word of God slide from us that we be not spoiled of it by feare of men or force of tentation that we be not deceived by Satans wiles that we suffer it not to go by our negligence and forgetfulness of it and that we be careful to approve our selves to God in our love to the Lords Word and estimation of it as of a most precious Jewel as here we see Thy VVord have I hid in my heart that I should not sin against thee Ver. 12. Blessed art thou O LORD teach me thy statutes A fourth evidence of his sincerity in making use of the Woâ—d of God is his blessing God for the knowledge he hath received of it joyned with prayer for encreasing the measure thereof Whence learn 1. It is a mark of sincerity of obedience to be thankful for what measure we have received and to be seeking to encrease as young birds receive their food and cry for more Blessed art thou O Lord teach me thy statutes 2. Beside all external teaching we have need of inward and effectual teaching from God to make knowledge lively and fruitful Teach me thy statutes 3. The goodness of God and his readiness to blesse more and more is a ground of encouragement to seek a greater measure of his blessing Blessed art thou O Lord teach me thy statutes Vers. 13. With my lips have I declared all the judgements of thy mouth A fifth evidence of his sincere endeavour to make use of Gods Word is his care to edifie others and glorifie God by the knowledge and experience which he had of it Whence learn 1. The revealed will of God in Scripture should be the matter of our speech and conference with others With my lips have I declared all the judgements of thy mouth 2. The Word of God in Scripture should be looked upon as the sentence of the supreme Judge uncontrollable and unalterable by any creature and whereby men must judge of all truth and look to be judged by it for therefore it
those that be bowed down The sixth reason of Gods praise is from his care and sustaining of the weakest of the subjects of the Kingdome of grace Whence learn 1. Albeit none of the subjects of the Kingdome of grace are freed from the danger of falling into sin and into trouble yet they are preserved that they fall not so deep as the bottome of sinning unto death or perishing in their troubles for God interposeth himselfe to prevent their perdition The Lord upholdeth all that fall 2. So many of the subjects of the Kingdome of grace as feel their own weaknesse and inability to stand under the burden either of sinne or trouble or both do finde God a supporter of them a comforter of them and a deliverer of them He raiseth up all them that be bowed down Ver. 15. The eyes of all waite upon thee and thou givest them their meat in due season 16. Thou openest thine hand and satisfiest the desire of every living thing The seventh reason of Gods praise is his particular care to maintaine the life of every living creature so long as he pleaseth to lend it Whence learn 1. The Lord doth not cast off the care of any living creature which he hath made but keepeth so constant an eye of providence upon it as doth make every living creature in its own kinde turne the eye of it toward him The eyes of all waite upon thee 2. There is a secret instinct of nature in all living creatures which leadeth them toward their maker in their danger to cry and in their hunger to bestirre themselves and the businesse which they make going to and fro to seek their meat is a kinde of hoping and waiting to finde some sustenance of their life laid unto them by their maker in one place or another They waite upon thee 3 God doth not frustrate the naâ—ural expectation of hungry creatures but giveth to every one of them that sort of food which is fit for them Thou givest them their meat 4. As in the variety of meat suitable to the variety of living creatures so also in the time and season of giving of it the wisdome riches and goodnesse of God doth appear Thoug vest them their meat in due season 5. As in the meate and in the time oâ— bâ—stowing of it so also in the measure bestowed the Lords goodnesse and rich bounty is to be seen toward the basest of living creatures Thou openest thy hand and satisfiest the desire of every living creature Vers. 17. The LORD is righteous in all his wayes and holy in all his works The eighth reason of Gods praise is from his righteousnesse and holinesse in all his proceedings and works Whenâ—e learn 1. As the providence of God about the creatures iâ— common is to be marked so also and especially his dealing with man according to the rule of equity and justice The Lord is righteous saith he and holy 2. Albeit the Lord deal otherwise in many things then we could have expected and otherwise sometime theâ— we can see the reason of his doing yet is he alwayes just and holy in his proceeding The Lord is righteous in his wayes and holy in his works â— It is not sufficient for us to give the glory of righteousnesse and holinesse unto God only in some of his wayes and works or in his wayes toward others and not toward our selves or in his dealing with some persons and not with all persons but we must justifie the Lord in our hearts and words alwayes and in all things toward all men for ever The Lord is righteous in all his wayes and holy in all his works Vers. 18. The LORD is nigh unto all them that call upon him to all that call upon him in truth 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them The ninth reason of Gods praise is for his hearing the prayer of needy supplicants Whence learn 1. The Lord loveth the praise which ariseth unto him from his goodness to his people and citizens of his Church more then any other points of his praise as the often falling upon the praising of God from this ground doth shew 2. Albeit God be every where present yet there is a sort of more friendly presence which God giveth to them that worship him then that which is his common presence every where and this is the nearnesse of grace and friendship The Lord is nigh to them that call on him 3. As God will have his gracious presence opened up and manifested to his worshippers by prayer so will he have this favour alike patent to all that pray unto him and seek him without exception of persons The Lord is nigh to all them that call upon him 4. Because there is a counterfeit and false sort of worshipping and calling upon God which is debarred from the benefit of this promise to wit when the party supplicant is not reconciled nor seeking reconciliation through Christ the Mediator or is seeking something not promised or something for a carnall end that he may bestow it on his lusts therefore he who hath right unto thâ—s promise must be a worshipper of God in faith and sincere intention and to such the Lord will shew himselfe nigh He is nigh to all them that call upon him to all that call upon him in truth 5 Those are worshippers of God in truth who fear him and such mens holy desires are prayers which the Lord will not refuse but will satisfie them He will fulfill the desire of them that fear him 6. If the Lord answer not the prayer of the man that feareth him at first yet when he calleth in earnest when he is in trouble in straits and hazard he will answer him and close his exercise with salvation He also will hear their crie and will save them Vers. 20. The LORD preserveth all them that love him but all the wicked will he destroy The tenth reason of Gods praise is from his different dealing with his friends and with his foes Whence learn 1. True worshippers and true fearers of God are persons who love God and such persons shall be sure that all things shall work â—o their welfare nothing shall hurt them The Lord preserveth all them that love him 2. All such as do not love God but love to lie still in sinne and to follow their own lusts shall be as certainly without exception destroyed as the lovers of God shall be preserved The Lord preserveth all them that fear him but all the wicked will he destroy Vers. 21. My mouth shall speak the praise of the LORD and let all flesh blesse his holy Name for ever and ever He closeth the Psalme with a promise to praise the Lord yet more and exhorteth all men to blesse him for ever Whence learn 1. When a man hath said all he can in Gods praise he shall finde himselfe come short of his duty and his obligation