they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
of the kinde for when some of the kinde are dying from time to time others are quickened and put in their room Whence learn 1. There is a natural instinct in all the living creatures in their want to wait on Gods providence which men may observe in them although the brute creatures know not this and cannot reflect upon their own inclinations For the Psalmist speaking of all living creatures no lesse then of the fishes he saith These all wait on thee that thou mayest give them their meat 2 So long as God will have any creature to live he provideth timously enough for its food They wait for thee that thou mayest give them their meat in due season 3. Gods providence reacheth to the least bit of food which any living creature meeteth with That thou givest them they gather 4 The Lord is liberal in his dispensation and feede hâ— all the creatures abundantly so long as he will have them to live Thou openest thy hand they are filled with good 5. The Lord demonstrates himself to be the fountain of life and that the living creatures do hold their life of him as well by the sickening and weakening of the living creatures as by the feeding and strengthening of them For when God withdraweth in any measure the wonted influence of his power from them then they finde a change to the worse Thou hidest thy face from them they are troubled 6. God hath no lesse special hand in â—emoving life then in giving of it Thou takest away their breath they die and return to their dust 7. Albeit the Lord take away the life of all individual living creatures yet he preserveth the species and kind of every liling creature by making new ones and raising them up in the roome of those that are taken away Thou sendest forth thy Spirit they are created 8. The same Spirit which created the world in the beginning worketh yet powerfully in forming new creatures continually Thou sendest out thy Spirit they are created 9. The Lord puts a new face as it were upon the earth from time to time partly by Spring-time and Summer every year partly by young living creatures in their several generations one after another and all these things do contribute to his renewed praise Thou renewest the face of the earth Ver. 31. The glory of the LORD shall endure for ever the LORD shall reioyce in his works 32. He looketh on the earth and it trembleth he toucheth the hills and they smoke In the last place is the conclusion wherein he addeth yet more reasons for praising of God and then maketh sundry uses of the former Doctrine He taketh up all that he would say in this That God shall have perpetual glory from the works of his goodness and power Whence learn 1. The end of all the workmanship of God is Gods glory and he is worthy of glory for his work and shall not want his glory from his works for ever The glory of the Lord shall endure for ever 2. As the Lord saw all his work in the beginning to be good so in the closing thereof he shall see all that he hath done to be good and nothing properly to be repented of whatsoever he hath done The Lord shall rejoyce in his works 3. As the Lord is bountiful to his creatures so also is he terrible to the strongest of them that he may be feared as well as loved and praised He looketh on the earth and it trembleth he toucheth the hills and they smoak 4. The signes of his terrible power which he hath actually manifested in shaking of the earth and kindling of the mountaines do bear witnesse how powerful and terrible the Lord is He looketh on the earth and it trembleth he toucheth the hills and they smoak Ver. 33. I will sing unto the LORD as long as I live I will sing praise to my God while I have my being 34. My meditation of him shall be sweet I will be glad in the LORD 35. Let the sinners be consumed out of the earth and let the wicked be no more blesse thou the LORD O my soule Praise ye the LORD Here he setteth down the uses of this Doctrine which are five teaching us so many Doctrines For the first use here he bindeth upon himself an obligation joyfully to praise God for ever teaching us to do the same when we consider the Lords works I will sing unto the Lord so long as I live I will sing praise to my God while I have any being 2. For the second use of this Doctrine he promiseth to himself joy and gladnesse in the discharge of the work of Gods praise which teacheth us how profitable it is to our selves to praise God Nothing more sweet to a Believer then to be about the glorifying of God and beholding the matter of his praise My meditation of him shall be sweet I will be glad in the Lord. 3. For the third use he denounceth wrath and destruction unto the contemners of God who do not regard his glory but do stand out as common enemies of God and of all his workmanship which teacheth us that such as do not jâ—yne with Gods children in glorifying of God but go on in transgressing of his commands and abusing of his creatures shâ—ll be separated from the society of Gods servants unto which judgement every Beleever must subscribe as very righteous Let the sinners be consumed out of the earth and let the wicked be no more 4. For the fourth use he stirreth up himself to blesse the Lord for his own particular who had found favour to be no more of the numbeâ— of Gods enemies but among the Lords servants whereby he teacheth those whom God has called from the state of sin unto his holy service to stir up â—hemselves to thanksgiving Blesse thou the Lord O my soul. 5. For the fifth use he calleth upon all other Beleevers and exhorteth them to praise God and teacheth us that every one according to their place should stirre up another unto the honouring of God Praise ye the Lord. PSALM CV THe first part of this Psalme was sung at the carrying up of the Ark of God to the City of David 1 Chron. 16.8 The whole containeth an exhortation to the Church of Israel to praise God for his mercies shewen towards them with reasons serving to presse the duty The exhortation is set down ver 1 2 3 4 5 6. The reasons are more particularly expressed in the rest of the Psalme the first rank whereof is taken from the Lords covenanting with Abraham Isaac and Iacob and the care which the Lord had of their persons ver 7 8 9 10 11 12 13 14 15. The second rank is taken from the care the Lord had of their posterity when he sent them down to Egypt and all the while they were there ver 17 18 19 20 21 22 23 24 25. The third rank is taken from the manner of their delivery out of Egypt when they
forth v. 12. and comfortably closed with assurance of the Churches victoâ—y by the assistance of God v. 13. Ver. 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harpe I my self will awake early In the thanksgiving of faith and promise of praise he composeth himself in the best frame of spirit unto the work and fitteeh himself by all meanes unto it Whence learn 1. It is our duty especially when we are about any piece of immediate spiritual worship to take heed what we are doing what the work is about which we are going who the Lord is with whom we have to do and how our heart is disposed that so we may approve our selves to God with the more comfort for this doth the Psalmists example teach us O God my heart is fixed I will sing 2. In Gods worship it is very needful we should have our mindes present without diversion and our affections composed and set rightly toward the Lord and the work in hand as here My heart is fixed 3. As a man first tuneth his instrument and then playeth on it so should the holy servant of God first labour to bring his spirit heart and affections into a solid and setled frame for worship and then go to work My heart is fixed or prepared firmely I will sing and give praise 4. As the glory of man above the brute creatures is that from a reasonable minde he can expresse what is his will by his tongue so the glory of the Saints above other men is to have a tongue directed by the heart for expressing of Gods praise I will sing and give praise even with my glory 5. That only is our glory wherein and whereby we do most glorifie God for this cause the tongue directed by a holy heart is here called Davids glory I will sing and give praise even with my glory 6. Under typical termes we are taught to make use of all sanctified meanes for stirring of us up unto Gods service for this the Psalmist intendeth when he saith Awake Psaltery and Harp 7. We our selves must first be stirred up to make right use of the meanes before the meanes can be fiâ— to stir us up therefore saith he I my self will awake early Ver. 3. I will praise thee O LORD among the people and I will sing praise unto thee among the Nations 4. For thy mercy is great above the Heavens and thy truth reacheth unto the clouds 5. Be thou exalted O GOD above the Heavens and thy glory above all the earth Here is the praise of God and the reasons thereof Whence learn 1. It is no small help unto the discharge of a duty to engage the heart unto God for the doing of it for in effect that is the most we can attain unto in this life but in the next life we shall have full vent for our will to praise God and shall follow our purpose with perpetual perseverance I will praise thee O Lord among the people 2. Sincerity hath confidence to professe its purpose before the Lord I will praise thee O Lord. 3. As it is the duty and desire also of a true worshipper that all the world should be stirred up to praise the Lord so it was the comfort of the Church of the Jewes to foresee the joyning of the Gentiles in the song and to see the Gentiles stirred up by the songs of the Jewish Church I will praise thee O Lord among the people and will sing praises unto thee among the Nations 4. The matter and reasons of Gods praise are higher then the worshipper can reach and larger then he can fathom and in special the mercy of the Lord toward his people is larger then the wide circle of Heaven Thy mercy is great above the Heavens 5. There is more stuffe and substance of good in the Lords promises then the sharpest-sighâ—ed Saint ever did or can perceive for when we have followed the promise to finde out all the truth which is in it we meet with a cloud of unsearchable riches and are forced to leave it there for so much is included in this Thy truth reacheth unto the clouds 6. The height of our praising of God is to put the work of praising God upon himself and to point him out unto others as going about the magnifying of his own Name and to be glad for it as here Be thou exalted O God above the Heavens and thy glory above all the earth Ver. 6. That thy beloved may be delivered save with thy right hand and answer me After the praise of God from faith followeth the prayer of faith Wherein learn 1. The Church is the Lords beloved or the incorporation more loved then any thing else in the world therefore here called Thy beloved 2. Because the Church is Gods beloved the care of it should be most in our minde and the love of the preservation of it should draw forth our prayeâ— most in favour of it That thy beloved may be delivered save 3. Whosoever is entrusted with any publick charge Civil or Ecclesiastick in a special manner should make the preservation and welfare of Gods people their chief aime and the chief matter of their prayer and the greatest saâ—â—â—faction of their desires as here is done That thy beloved may be delivered save and answer me 4 As it is presupposed that the Church shall be frequently in danger so it is certain that her deliveâ—y and preservation must be brought about by God in his way and by his power and God must be trusted with this work therefore saith he That thy beloved may be delivered save with thy right hand Ver. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law-giver Here the Psalmist looketh unto the word of promise for his answer Whence learn 1. Supplicants must take the answer of their prayers from the Word of promise for he who findeth his warrant to pray hath his answer before he begin to pray for he prayeth according to the Will of God and so he hath his petition so doth David teach God hath spoken in his holinesse 2. Faith closing with a promise will furnish joy to the beleever before he enjoy the performance of it God hath spoken saith he I will rejoyce 3. The believer of a general promise may branch out the particulars in it which are not performed no lesse clearly then if they had been particularly expressed for so doth the Psalmist teach saying I will divide Sechem and mete out the valley of Succoth which thing came to passe as he believed and the whole Kingdome under him was now setled for his particular interest when this Psalm was composed but as it typified the reducing of the distracted parts of Christs Kingdom into the unity of Reformation and joynt
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
alwayes night and day whereby was signified that howsoever the world lieth in the darknesse of ignorance of sinne and misery yet in the Lords Church remedy against all those evils and relief from them is to be had and that God hath ordained Ministers and publick Officers to entertaine and hold forth the shining of the light unto the Church and to this end not to stand to break their nights rest when the service doth call for it Blesse the Lord all ye servants of the Lord which by night stand in the house of the Lord. 5. Prayer to God as the mouth of the people is a part of the office of the Lords Ministers for so much is imported by pointing at the gesture of the supplicant Lift up your hands in the Sanctuary that is in the place where the people assemble 6. To praise the Lord and to teach the people what the Lord is what blessednesse is to be found in him and how they should acknowledge this and make use of it is another part of the Ministers office Lift up your hands in the Sanctuary and blesse the Lord. Ver. 3. The Lord that made heaven and earth blesse thee out of Sion In this verse the Lords Ministers as they are directed so they go about to blesse the people out of Sion in the Name of the Lord Out of Sion because there was the Arke of the Covenant the figure of Christ God incarnate through whom alone the Lords blessing is derived unto his Church Whence learn 1. All men lie under the curse till God bring them into the fellowship of his Church and pronounce them blessed by his Word as The Lord blesse thee doth import 2. It is a part of the office of the Lords Ministers to pronounce with authority Gods blessing upon his people which is no more then a wish or prayer for them for they are sent of God with commission to say The Lord blesse thee 3. No blessing is to be expected but from Christ represented by the Arke of the Covenant which was in Sion The Lord blesse thee out of Sion 4. The confidence of the believer to obtain whatsoever is promised in the Lords Word is builded upon the Covenant of God and the omnipotency of God and what can a soul stand in need of which this fountaine cannot yield The Lord that made heaven and earth blesse thee out of Sion PSALME CXXXV THe scope of this Psalme is to set forth the praises of the Lord wherein there is an earnest exhortation of all the Church and of all the Lords Ministers to praise God v. 1 2 3. whereunto are added seven motives or reasons from v. 3 to v. 12. In the next place the Psalmist turneth his speech towards the Lord and praiseth him and giveth two reasons more for the praising of God v. 13 14 15 16 17 18. In the third place more specially he exhorteth the Ministers and every particular member of the Church to praise God and so closeth with blessing of him Ver. 1. PRaise ye the LORD praise ye the Name of the LORD praise him O ye servants of the LORD 2. Ye that stand in the House of the LORD in the courts of the House of our God In the exhortation directed to the whole Church and to the Ministers Learn 1. The work of praising God should be gone about affectionately and unto it should we stirre up our selves and others with all our might as this manifold exhortation to praise the Lord and sing praise doth teach us 2. That which is spoken or manifested of God must be carefully taken notice of that he may be praised out of knowledge for he will not have praises but as his Word doth direct for this doth Praise the Name of the Lord import 3. The publick Ministers of Gods House who are set apart for teaching and leading of the people in his service by reason of their Office and imployment must stirre up themselves unto this work of praising God whatsoever may be their own private condition sad or joyfull for their obligation so to do is greatest Praise him O ye Saints of the Lord O ye servants of the Lord. 4. As our priviledges are more then the rest of the world by being in Covenant with God and admitted to have room in the holy assemblies of his people so should our care to praise God be the greater Ye that stand in the house of the Lord in the Courts of the house of our God Vers. 3. Praise the LORD for the LORD is good sing praises unto his Name for it is pleasant He insisteth in the exhortation and beginneth to give reasons to move us to praise God Whence learn 1. The Lord is worthy to be praised not only for his essential goodnesse but also for the letting forth thereof on the creatures and towards his people most of all Praise the Lord for the Lord is good and this is the first reason or motive to praise 2. Singing of the Lords praises is a part of the moral worship of God and should be done with cheerfulnesse of heart as a work wherein we rejoyce to be employed Sing praises unto his Name 3. The work of praising God hath a sort of reward joyned with it when we praise God most we get most benefit by so doing it is so comely in it self so pleasant unto God and profitable to the person that offereth praises so fit to chear up his spirit and strengthen his faith in God whose praises are the pillars of the believers confidence and comfort that a man should be allured theâ—eunto Sing praises unto his Name for it is pleasant and this is the second motive or reason to praise God Vers. 4. For the LORD hath chosen Iacob unto himselfe and Israel for his peculiar treasure The third reason of praising God is because he hath by electing Israel put a great respect and price upon his people Whence learn 1. The Jewes have a respect of honour put upon them how unworthy soever they have proved themselves of it many times above all the Nations of the world in that God hath chosen them to be his people among whom he will alwayes have a chosen number which of no other Nation can be said For the Lord hath chosen Iacob unto himself 2. The Lords Covenanted people are no lesse precious in his eyes then a peculiar treasure is in a mans eyes He hath chosen Israel for his peculiar treasure Ver. 5. For I know that the LORD is great and that our LORD is above all gods The fourth reason of Gods praise is because the Lord is greater then all earthly yea then all imaginable excellencies in the world as the Church doth both believe and know by experience Whence learn 1. The largenesse of Gods dominion over all Nations and over all imagined excellency of the idols of the Gentiles doth commend the mercy of God to that Nation which he doth prefer unto the rest by taking them in Covenant with
condition worse or better it must not take up the room in our affection which is due to the Church it must not make us forget the affliction of Ioseph for that were to provoke God to make those benefits uselesse unto us which did divert us from sympathy with the Church If I forget thee O Ierusalem let my right hand forget her cunning or if the Church of God and the good of it be not preferred above our own private contentments it shall be righteousnesse with God to turn the meanes of our private contentment to be the means of our private grief If I do not remember thee let my tongue cleave to the roof of my mouth if I preferre not Ierusalem to my chief joy 4. To seek mens favour with the detâ—iment of any point of Religion or to consent unto mens encroachment upon matters of Religion that we may have their favour or that we may be freed from their trouble or sit at more ease under them is to forget God and his Church and our respects which we owe to God and to his Church as we are taught by the example of the Jewes refusing to sing Psalmes at the Babylonians desire or direction and expounding their obedience to the Babylonians in this point to be nothing else but a forgetting of Ierusalem and a denying of their Religion if they should have yielded Vers. 7. Remember O LORD the children of Edom in the day of Ierusalem who said Rase it rase it even to the foundation thereof 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones agaenst the stones In the imprecation used against the enemies of the Church and in particular against their false brethren the Edomites who helped on their affliction and against the Babylonians who were the chief oppressors of them Learn 1. False brethren are the chief instruments of persecution of the true members of the Church whensoever they finde occasion aâ— the Edomites the posterity of Esau did prove in the destruction of Ierusalem Remember O Lord the children of Edom. 2. Whosoever do delight in the Churches calamity and do endeavour the Churches ruine by word or deed by their stirring up of others to afflict them or by any oppression which may tend to the Churches prejudice when the Lord is visiting her their sinne shall not be forgotten of God in the day when the Lord judgeth his people but shall be severely punished Remember O â—ord the children of Edom in the day of Ierusalem 3. No lesse will suffice the adversaries of the Church then the utter ruine and rasing of it to the ground Who said of Ierusalem Rase it rase it even to the foundation thereof 4. The estate of the Church at the worst is better then the estate of Babylon or any estate of her adversaries how prosperous soever at the best for albeit the Church be in captivity and oppressed yet she shall not be destroyed but it is not so with her adversaries but O daughter of Babylon who art to be destroyed 5. Faith is neither blinded by the prosperity of the wicked nor by the adversity of the Church but doth see through the prospect of the Lords Word both her approaching delivery of the Church and the ruine of her enemies for O daughter of Babylon who art to be destroyed doth shew unto the captive Jewes so much 6. As the enemies of Gods Church have measured out unto the Lords people so it shall be measured back again and more for a reward unto her adversaries Happy shall he be that rewardeth thee as thou hast served us 7. There is an happinesse wherein blessednesse doth not consist which neither is a part or branch of blessednesse nor a proper mark of blessednesse but only signifieth some happinesse in the consequence of a mans work tending to the glory of God and good of his Church and such is the happinesse of the Medes and Persians here spoken of who whatsoever were their corrupt intentions in their warre did work albeit not as religious servants yet as Gods instruments a good work of justice upon the oppressors of Gods people and a good work of delivery of the Lords people Happy shall he be that taketh and dasheth thy little ones against the stones 8. Albeit it be a sinfull thing to satisfie our carnall affection in the misery of any man yet it is lawfull in Gods cause to wish that God be glorified albeit in the confusion of his enemies and here great need is to have the heart well guarded with the fear of God for wherwise to allow the dashing of little ones against the stones might make a man guilty of savage cruelty PSALME CXXXVIII THis Psalme is Davids thanksgiving unto God and praising of him for the experience he had of his love and faithfulnesse The promise of praise or thanksgiving is set down v. 1. and six reasons are to be subjoyned in the verses following which are closed with a prayer in the end of the Psalme Vers. 1. I Will praise thee with my whole heart before the gods will I sing praises unto thee In the promise of praising God Learn 1. It is a part of our thankfulnesse to engage our heart to praise God for after-time when we finde that all the thanks we can give for the present are short of our duty or desire to praise him I will praise thee saith David 2. As sometimes the believer will finde his heart set at liberty in Gods worship which at another time he will finde to be in bands so should he take the opportunity of an enlarged heart to runne in the way of Gods service as David doth here I will praise thee with my whole heart 3. Albeit the faces of Princes Rulers and Magistrates use to lay some restraint upon the liberty of speech which men use to take before mean persons and albeit Princes ordinarily love rather to hear themselves praised by flatterers then to hear either God or man magnified in their audience yet a heart enlarged with the sense of Gods Majesty greatnesse and goodnesse will not stand to confesse and proclaim Gods truth greatnesse and goodnesse and other points of his praise in the audience of the greatest men on the earth puâ— case they should think themselves cried down and more lightly esteemed of by this meanes Before the Lord will I sing praise to thee Ver. 2. I will worship toward thy holy Temple and praise thy Name for thy loving kindnesse and for thy truth for thou hast magnified thy Word above all thy Name He engageth himselfe also unto the publick ordinary worship of God according to Gods command and then giveth the reasons of his engagement Whence learn 1. Worshipping of God in secret is indeed necessary but it is not sufficient for the man who mindeth thankfulnesse to God except he follow the publick meanes also and
that after the way which is prescribed by God directing all his service to be offered to God through Christ for this is imported in Davids worshipping toward the Arke which was placed in the tabernacle or Temple I will worship toward the holy Temple and praise thy Name 2. The experience of the Lords kindnesse and faithfulnesse in his promises made to his people is a lively motive unto believers to praise him I will praise thy Name for thy loving kindnesse and thy truth 3. There is more to be seen and felt in the experience of Gods children then they could promise to themselves out of Gods Word for they finde that God in effect is better in his payment then in his promises for thus much doth this commendation import Thou hast magnified thy Word above all thy Name that is I have found more effect in the performance of thy promise then the promise seemed unto me to hold forth in thy Name and this is the first reason of Davids engagement unto thankfulnesse Vers. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. The second reason of his thanksgiving is more speciall because God had upholden him by his inward comfort in the time of his trouble and had answered his prayer graciously Whence learn 1. The Lord useth to put his children unto straits before he deliver them that he may be seen the more clearly to be their deliverer for David cried unto the Lord before the answer of his ordinary and daily prayer was given unto him In the day when I cried saith he 2. To be supported in trouble and to have strength to bear out in trouble till the full delivery come is a reall and remarkable answer from God to his peoples prayers In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. 3. Albeit before the outward and compleat delivery come the passages of Gods secret sustaining of a man be not well marked yet when they are looked back upon in the clear light of accomplished deliverance the least degrees of delivery and secret supporting of the man under trouble will appear clearly to be answerers of prayer and begun delivery as David here observeth and giveth account thereof In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Ver. 4. All the kings of the earth shall praise thee O LORD when they hear the words of thy mouth 5. Yea they shall sing in the wayes of the LORD for great is the glory of the LORD The third reason of his thanksgiving is because he foreseeth in the Spirit of prophecy how great glory and praise and thanks the Lord shall have when he shall convert the Gentiles and reveal his Word and works unto them Whence learn 1. The foresight of the glory which God shall have in the world before its end by the promised propagation of his Gospell should stirre up all who believe the approaching glory of God to magnifie and praise him in their own time for the foresight of the glory of God to be manifested among the Gentiles is here the matter of the song of David and of the Church of the Jewes All the kings of the earth shall praise thee O Lord. 2. When the glory of the Lord is seen it doth overshine all the glory in the world for Kings when they see Gods glory shall fall down and praise God All the kings of the earth shall praise thee O Lord. 3. It is the Word of God mainly which sheweth forth the glory of the Lord and maketh his works to be wonderfull All the kings of the earth shall praise thee when they hear the words of thy mouth 4. Albeit the knowledge of God which cometh onely by his works be able to convince even the Heathen of the Lords care over his people and to astonish them yet not the knowledge of the Lord which cometh by his works but that which cometh by the hearing of the Word of the Lord is able to convert a man and to make him walk in the obedience of faith and to rejoyce in God and to sing his praises cheerfully When they hear the words of thy mouth they shall sing in the wayes of the Lord 5. The glory of the Lord which is manifested in his Word is the highest glory which is manifested to the world for after all the glory of his works of Creation and Providence which the Word holdeth forth it sheweth forth the glory of Gods grace and mercy to the self-condemned sinner which mercie to the penitent soul in some reâ—pect is above all Gods works for in this respect it is here said Great is the glory of the Lord. Vers. 6. Though the LORD be high yet hath he respect unto the lowly but the proud he knoweth afar off A fourth reason of Davids thanksgiving and praising of God is for his different dealing with the humble and proud Whence learn 1. Albeit the Lord be so highly exalted above all the creatures as it is a sort of humbling himself to behold his creatures even in the heavens yet he is so good and gracious that his superlative grandour doth not hinder his taking notice of the meanest lost sinner who humbleth himself before him Though the Lord be high yet hath he respect unto the lowly 2. The greatness of the Majestie of God commendeth his humility and the Lords looking low for the good of the poore Supplicant commendeth his greatnesse and maketh it more lovely for it is here put for a point of his praise That though the Lord be high yet hath he respect unto the lowly 3. The Lord observeth the disposition of men who are proud and who are humble before him for this doth the text point at 4. The humble do lose nothing by their humility nor do the proud gain any thing by their pride but by the contrary the humble finde grace and the proud are resisted of God He hath respect to the lowly but the proud he knoweth afar off 5. Pride excludeth a man from accesse to God and a proud man cannot have communion with God He knoweth the proud afar off Ver. 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me The sixth reason of his giving thanks praise unto God is his confidence that whatsoever trouble he shall fal into hereafter by his enemies the Lord will sustain him under it and deliver him out of it Whence learn 1. It is a good use of by-past experience to conceive hope to be helped of God in time to come as the example of David here teacheth us 2. Whatsoever trouble a man hath been in he may fall in as great or greater afterward yea he may possibly be in a comfortlesse condition and helplesse and hopelesse for any thing can be seen yea and be
reasons In the exhortation Learn The whole works of God each of them in their own way call as it were for our estimation and praising of the workmanship which we see they call for our answer as it were and our duty requireth of us joyfully to make answer unto the call as the Word importeth in praising the Maker and thanking him for the use and benefit which we have of his works Sing unto the Lord with thanksgiving sing praise upon the harp unto our God Vers. 8. Who covereth the heaven with clouds who prepareth raine for the earth who maketh grasse to grow upon the mountaines The first reason of the second exhortation is from his wise disposing of the clouds Whence learn 1. Sometime the Lord hideth the glory of the open heaven with clouds that it may appear again with so much more new fresh and pleasant lustre He covereth the Heaven with clouds 2. The change which God maketh upon the face of the Heaven by dark clouds is for advantage to the inhabitants of the earth He prepareth raine for the earth 3. The Lord taketh care of the most barren parts of the earth to make them by raining on them more pleasant and profitable then otherwayes they could be He maketh grasse to grow upon the mountaines Vers. 9. He giveth to the beast his food and to the young ravens which cry The second reason of the second exhortation to praise God is from the Lords care of beasts and fowles whereby he giveth men to understand that he hath a far greater care of them He giveth to the beast his food and to the young ravens which cry Vers. 10. He delighteth not in the strength of the horse he taketh not pleasure in the legges of a man 11. The LORD taketh pleasure in them that feare him in those that hope in his mercy The third reason of the second exhortation is because God esteemeth very little of those things wherein men naturally do put confidence whether their own strength or the strength of any creature such as horses are whereof men do make most use but he taketh pleasure in the godly who do fear him and do hope in him Whence learn 1. Men have more objects of carnal confidence then the idol of the power of Princes or of the multitude of â—ollowers for before man want an idol he will idolize his own strength or the strength of an horse and put confidence therein as the slight estimation which God hath of these confidences and the discharge of putting confidence in them do insinuate 2. Wherein soever a man delighteth most and puts most confidence that is the mans idol and that which the man doth bring in competition with God as the Lords discharging of taking delectation or pleasure in the creature instead of discharging to esteem of it or put trust in it doth import 3. God esteemeth of no man for his riches honour command of horse and foot nor for his bodily strength He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man 4. The only right object of our joy pleasure and confidence is God himself as the opposition doth teach us such as both beleeve in God and fear to offend him are the only men acceptable to God in whom God delighteth and taketh pleasure to keep communion with them The Lord taketh pleasure in them that fear him in those that hope in his mercy and by consequence such as do not fear him and who when they are overtaken in a transgression do not run to him for pardon in the hope of mercy He taketh no pleasure in them Vers. 12. Praise the LORD O Ierusalem praise thy God O Zion In the third exhortation to praise God expressely directed to Ierusalem and Sion representing the Church in all ages â—earn 1. Albeit all the earth be obliged to praise God yet only the Lords people are the right estimators of his glory and the fit proclaimers of his praise Praise the Lord O Ierusalem 2. Albeit all the creatures are the Lords yet the Church is the Lords in a more nigh relation for the Church may claim interest in God as her own by Covenant Praise thy God O Zion Vers. 13. For he hath strengthened the barres of thy gates he hath blessed thy children within thee 14. He maketh peace in thy border and filleth thee with the finest of the wheat The reasons for the third exhortation are six whereof foure are in these verses The first is the Lord hath fenced his Church with walls gates and barres that the gates of hell cannot prevail against it He hath strengthened the barres of thy gates to wit by interposing of his Omnipotent power for her preservation 2. The second reason of praise is that he maketh one generation to follow another in his Church and the children to be in greater number then their forefathers by adding daily unto the Church such as are to be saved He hath blessed thy children within thee not only in regard of multiplication of them but also by making them to abound in all knowledge and grace 3. The third reason of praise is that the true members of the Church have peace with God and among themselves in that measure which is expedient for her good He maketh peace in thy borders 4. The fourth reason is because he feedeth his people with food convenient but especially in regard of their spiritual nourishment in giving them the bread of life whereof the finest floure is but a similitude He filleth thee with the finest of the wheat Vers. 15. He sendeth forth his commandment upon earth his Word runneth very swiftly 16. He giveth snow like wool he scattereth the hoare frost like ashes 17. He casteth forth his ice likt morsels who can stand before his cold 18. He sendeth out his Word and melteth them he causeth his winde to blow and the waters flow The fifth reason of the third exhortation unto Gods praise is taken from Gods powerful ruling of the least changes in the clouds and in the aire in making foule wearher and faire frost and fresh weather as he pleaseth by which similitude he will have his people to understand that the Lord ruleth with a more special eye all the changes which fall out in the external condition of the Church Whence learn 1. The course of the creatures and the changes in them even unto the least meteor or change which is to be seen in the clouds or in the aire is particularly directed and governed of God whose will is a law to the creature and whose command hath ready execution He sendeth forth his Commandment upon earth his Word runneth very swiftly 2. The least change of weather by snow or frost or ice is by Gods dispensation and appointment much more any change of affaires in his Church He giveth snow like wool he scattereth the hoare frost like ashes he casteth forth his ice like morsels 3. The consequents and effects
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go
on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted
LORD The seventh argument of hope to be heard is from the assurance that as their calamity was foretold in Scripture so their delivery promised should be recorded in Scripture also to the praise of God to the edification and consolation of the Church of God in their solemn meetings in whatsoever Kingdoms they lived Whence learn 1. The more glory we foresee shall come to God by the granting of our prayers the more confidence may we conceive to have our petition granted as the Psalmists example doth teach us 2. God hath so provided that the exercise and experience of the Church in former times should serve to manifest his glory and edifie the posterity in after-times This shall be written for the generation to come 3. The Lord hath determined by holy Scripture to propagate true Religion whereby he may be glorified and his Church edified from generation to generation This shall be written for the generation to come 4. The gathering together again of a scattered Church the conversion of more sinners and drawing them into the Church and the perpetuation of the Church from age to uge is a Creation or work of the omnipotent Creator The people whâ—ch shall be created shall praise the Lord. 5. The Lord should be praised as for all his work so in special for the delivery of his Church and praised not only by them who do see his present work and are partakers in their own persons of the gift but also by all them that shall hear of the delivery in after times The people which shall be created shall praise the Lord. 6. The Lord doth so make manifest his particular and active providence about his people as all ages shall acknowledge his care for them for the posterity shall say He hath looked down from the height of his Sanctuary c. 7. Howsoever the Lord speak of his dwelling in his Sanctuary or in his Church here on earth yet must we conceive no thoughts but heavenly of him as present at once both in heaven and earth to hear and see the condition and carriage of every one He looked down from the height of his Sanctuary from heaven did the Lord behold the earth to hear c. 8. The Lords heavenly majesty doth not hinder him to humble himself to behold even the most contemptible things on the earth but rather he will thus raise his praise among men From heaven did the Lord behold the earth to heare the gâ—oaning of the prisoner 9. Albeit the Lords people may be prisoners and put to silence among men yet their sighes and groanes have a loud speech in the eares of the Lord He beholdeth the earth to heare the groanes of the prisoner 10. Albeit the Lord suffer his childien to be imprisoned and condemned to die yet he can interpose himself if he please for their delivery before the purpose of their enemies be executed He beholdeth the earth to loose those that are appointed to death 11. The end both of the sufferings and deliverances of the Saints is the glorifying of God and as their danger doth grow so doth the matter of Gods praise for doing for them grow up also For he beholds the earth to hear the sighes of the prisoner and to loose them that are appointed to death To declare the Name of the Lord in Sion and his praise in Ierusalem 12. The time of glorifying God for his works done for the Church of the Jewes is in a special manner to be under the Gospel in the assemblies of the Churches of the Gentiles for He loosed those that were apâ—ointed to death to declare the Name of the Lord in Sion when the people are gathered together and the Kingdomes to serve the Lord that is in the time when Christ shall make the Kingdomes of the earth subject to him Ver. 23. He weakened my strength in the way he shortened my dayes The third part of the Psalme wherein the Prophet declareth the cause of his sorrow v. 23. and his wrastling against it v. 24 25 26 27. and his victory over the tentation v. 28. As for the first he compareth the case of the Church unto his own personal condition for as he in the flower of his age was like to die by reason of grief for the Church so was the Church like to perish in their captivity and not to go on unto the hoped for coming of the Messiah and calling in of the Gentiles which was necessary for the perpetuation of the Church unto the end of the world Whence learn 1. There is such a strait union between the Church of one age and another that the whole Church is as one man the Church of the Jewes is as one Israel and there is such a union between the Church and every member thereof that every member may and should take and esteem the condition of the Church as his own personal condition and may speak of it so especially if he be the mouth of the body a Prophet or Minister of the Corporation of the Church for so much doth the Prophets example here teach us 2. The Church of Israel from Abrahâ—m forward was like a man entered in his journey and as it were by so many steps from one generation to another walking on to the coming and receiving of Jesus Christ the promised Messiah who was to come of them as the forme of speech here borrowed from a wayfaring man giveth us to understand 3. When the Lord did scatter the ten tribes and after that also did lead in captivity the other two unto Babylon it seemed unto Israel a stopping of them from going on their appointed journey to the coming of Christ and a making the tribe of Iudah so weak as there was no appearance of the possibility of their endurance or making progresse to their desired end for so much is imported in the words of the Prophet taking on the person of Israel He weakened my strength in the way 4. Yea there was fear of cutting off of that tribe and of the abolishing of Israel and that the Messiah coming of them should not appear and this was the exercise of the Church scattered in the Babylonish captivitie and the fear and the tentation wherewith the Church and the Prophet about the end of the captivity were wrastling as is expressed in these words He shortened my dayes that is to my appearance saith Israel by the Prophets mouth I was cut off from being as a Church or tribe for any such use as I expected 5. The desire after Christ and communion with him which the Church and every believer hath is like the longing which a man hath to be at his journeys end and the impediments which seem to hinder their communion with him are like the taking away of their life from them He hath shortened my dayes saith Israel Ver. 24. I said O my God take me not away in the middest of my dayes thy years are throughout all generations 25. Of old
for at the Churches hâ—nd is expected only of believers the spiritual children of Abrahams and Iacobs faith and obedience O ye seed of Abraham his servant ye children of Iacob his chosen 7. As the consideration of Gods grace bestowing spiritual priviledges on us doth oblige us unto praising and serving God so also it serveth to stir us up to the duty for therefore are the faithful called The seed of Abraham his servant the children of Iacob his chosen Vers. 7. He is the LORD our God his judgements are in all the earth 8. He hath remembred his Covenant for ever the word which he commanded to a thousand generations 9. Which Covenant he made with Abraham and his Oath unto Isaac 10. And confirmed the same unto Iacob for a law and to Israel for an everlasting Covenant 11. Saying Vnto thee will I give the land of Canaan the lot of your inheritance In the first rank of reasons taken from the Lords Covenant with Abraham Isaac and Iacob and from his care of their persons Learne 1. Our priviledge to be in Covenant with God is a special reason of thanks and praise to him He is the Lord our God 2. The Lords sovereignty without the Church in all Nations of the world and in his exercising of justice among all men as it is the Lords praise and the Churches profit so it is the Churches obligation unto the thankful acknowledging thereof for the greatnesse of Gods dominion over all the earth doth commend the speciality of his respect to his Church His judgements are in all the earth 3. As the Covenant of God is not for a day or for temporal favours only but also and especially for spiritual everlasting mercies so the Lord forgetteth neither lesse nor more of that which he hath promised but albeit long time may intervene before the performance of his promise yet neverthelesse he remembereth it still till it be fulfilled He hath remembered his Covenant for ever 4 The experience of every age and proof had of Gods faithfulness should force men in every age to bear witnesse unto the Lords stedfastnesse in his Covenant He hath remembred his Covenant for ever the word which he hath commanded to a thousand generations 5. The word which the Lord hath said he will do in special his promises shall certainly take effect in due time and order given by Magistrates for executing of their decrees is but a shadow of the effectual accomplishment of Gods promises which are called here A word which he commanded to a thousand generations 6. Gods Covenant made with our fathers in our name is to be laid hold on by us their children as the example of the Israelites here doth teach us Which Covenant he made with Abraham 7. For further engaging and confirming the children of Covenanters there is need to repeat and apply the Covenant unto their children and posterity For he gave his Oath unto Isaac and confirmed the same unto Iacob 8. The Covenant of grace is an everlasting Covenanâ— with all who do embrace it for the Covenant made with Abraham was an Oath unto Isaac 9. It is not free for the children of Covenanters to embrace or reject as they please the Covenant of God made with their fathers because the Lord imposed the Covenant upon the posterity as a duty whereunto they were obliged from generation to generation For he confirmed the same unto Iacob for a law and to Israel for an everlasting Covenant 10. The Covenant of grace made with Abraham Isaac and Iacob and with believers after them did consist in promises made by God and embraced of them by faith as here it is described for the everlasting Covenant is expounded to be the Lords saying Unto thee will I give the land of Canaan the lot of thy inheritance which promise being received by faith became a Covenant with the believer 11. The everlasting Covenant of grace propounded in whatsoever expressions was one and the same in substance unto the believers for these promises to wit In thee shall all the families of the earth be blessed Gen. 12.3 and again Tell the starres so shall thy seed be which promise Abraham receiving believed in the Lord and he counted it unto him for righteousnesse Gen. 15.6 And I will be a God unto thee and to thy seed after thee Gen. 17.7 or I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and I will be their God Gen. 17.8 whereunto this place doth relate are all taken up here in the free and gracious promise of giving everlasting life to the believers shadowed forth in the typical termes of giving the land of Canaan for the lot of their inâ—eritance Ver. 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one Nation to another from one Kingdome to another people 14. He suffered no man to do them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and do my Prophets no harme In the care which God had of the persons of Abraham Isaac and Iacob who were in Covenant with him Learne 1. They who are in Covenant with God may be found at sometimes but a small number They were but a few men in number yea very few 2. They who are in Covenant with Goâ— for a promised blessing may be far from appearance of the possible possession of what is promised as Abraham Isaac and Iacob were a very few men and strangers in the land of promise 3. As the paucity meanness low condition unworthinesse and weakness of men doth not hinder God to enter into Covenant with them but rather by this meanes he commendeth the freedome and riches of his grace unto them so is it requisite in them who enter into Covenant with God that they be stripped bare of all conceit of both their own and their fathers worthinesse and yet not be hindered thereby from believing embracing and holding fast the Covenant for this did Abraham Isaac and Iacob when they were very few and strangers in the land promised unto them 4. They who have the promises both of this life and the life to come may be pilgrims and sojourners without any dwelling place in the world The Patriarchs went from one Nation to another from one Kingdome to another people 5. In whatsoever worldly condition believers are and whatsoever they want in things earthly yet they want not the love and good will of God they have alwayes the defence and protection of God as his federates He suffered no man to do them wrong 6. No power or place how high soever no worldly authority on earth no law nor priviledge of any person or Kingdom is a sufficient plea for troubling Gods servants walking in his service He reproved Kingâ— for their sakes 8. The person of every believer walking in Gods way is sacred
be seen in the Fabrick of Heaven and more glory must be given to him then what all the creatures can expresse for heaven and earth and all things which he hath made are but the effect of some few words of the Lord His glory is above the Heavens 3. Of any or of all things which we see or hear of or can imagine there is no comparison to be made with God who hath set his throne above all the creatures Who is like unto the Lord our God who dwelleth on high Ver. 6. Who humbleth himself to behold the things that are in heaven and in the earth 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghil 8. That he may set him with Princes even with the Princes of his people 9. He maketh the barren woman to keep house to be a joyful mother of children Praise ye the LORD In the reasons taken from the Lords gracious providence in the revolution of Kingdomes and families Learne 1. As the excellency and Majesty of God is so great that in regard of his own al-sufficiency he might justly despise the excellency of Angels and men whereof he standeeh in no need so the Lords taking any notice of men or Angels is a point of humbling of himself it is a point of love to the creature making him stoop so low as to look toward them For he humbleth himself to behold the things that are in heaven and in the earth 2. As the Lord declareth himself wonderful in the works of Creation so also in the works of Providence in changing the publick affaires of Kingdomes above and contrary to all probability and expectation of men He raiseth up the poor oâ—t of the dust and lifteth the needy out of the dunghil 3. Preferment unto high places cometh neither from the east nor from the west but as God casteth down some so he raiseth other some That he may set them with Princes even with the Princes of his People 4. Gods way manifested in Scripture is contrary to the course of levelling for he will have some to be in a mean place and some to be Princes even among his own People as this text sheweth 5. Howsoever the Lord be no lesse conspicuous in his throwing down of the mighty then in the raising of the poore yet will he rather take his praise here from his lifting up of the needy and poore then from the casting down of the mighty that so he may give comfort and hope to the dejected that depend upon him He lifteth the needy out of the dunghil that he may set them with Princes 6. It ie no small benefit yea it is the greatest dignity in the world to be advanced not in wrath but in mercy to rule over the Lords people for so doth God here commend his bounty to the needy That he makes them sit with the Princes of his People 7. All changes in mens families are of God no lesse then the changes of Stâ—te He maketh the barren woman to keepe house 8. It is the special blessing of a familie to increase in number for the Lords making the barren beare a number of children is here made the example of the most comfortable change of a distressed house He maketh the barren to be a joyful mother of children 9. The very hearing what comfortable changes the Lord can make and doth make the afflicted to finde is a matteâ— of refreshment to all and of praise to God from all Praise ye the Lord. PSALME CXIV THis Psalm is a praising of God for the gracious and glorious worke of delivering of his people out of Egypt and bringing them into Canaan and that for six reasons The first whereof is v. 1. The next v. 2. The third v. 3. The fourth v. 4. The fifth with the special use thereof v. 5 6 7. The sixth v. 8. Vers. 1. WHen Israel went out of Egypt and the house of Iacob from a people of strange language From the matter of praise here specified Learn 1. The Lords most glorious work done for his people in special the work of redemption should be oftenest remembred as the mention-making here and elsewhere of the time when Israel came out of Egypt sheweth 2. Redemption is then best esteemed of when the miserable condition wherein we were is called to minde as here Israels Redemption is commended from the state they were in in Egypt The house of Iacob went from a people of a strange language And this is the first reason of commending this work of God Vers. 2. Iudah was his sanctuary and Israel his dominion The next reason of commending this glorious work is the joyning of delivered Israel in a near fellowship with God Whence learn 1. People redeemed by God are no more their own but are the Lords purchase redeemed for his service Iudah was his sanctuary and Israel was his dominion 2. The title and interest which God justly doth claime in his people is that they may be consecrated unto him in holinesse and subject themselves as his loyal Subjects to his Government Iudah was his sanctuary and Israel was his dominion 3. All the consecration and sanctification of Israel is comprehended in and floweth from what was to be found in the tribe of Iudah and that is in Christ Jesus the flower of his tribe All Israel is his dominion but Iudah is his sanctuary Vers. 3. The Sea saw it and fled Iordan was driven back The third reason of Gods praise for this work is from the drying of the red-sea and of Iordan that his people might passe out of Egypt and into Canaan Whence learn 1. Gods dealing for his people whom he hath ransomed doth prove his wonderfull power for them and love towards them as the two miracles of the drying of the sea and of Iordan do commend the redemption of Israel 2. When God will deliver his people no opposition can hinder and when he will possesse them in what he promised no impediment can withstand him The Sea saw it and fled and Iordan was driven back Vers. 4. The mountaines skipped like rams and the little hills like lambs The fourth reason of Gods praise is the causing mount Horeb and other hills in their way to Canaan to tremble and quake when he put forth his power on them in the sight of his people Whence learn 1. There is no power in the earth which God cannot overtop when he pleaseth though they were like the strongest mountaines for as he can shake the earth so can he move and remove any power on earth as he gave evidence when he made the mountaines by earth-quake to skip like rams and the little hills like lambs Vers. 5. What ailed thee O thou sea that thou fleddest thou Iordan that thou wast driven back 6. Ye mountaines that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the LORD at the presence of the God of Iacob
favour of their Master or Mistresse so fares it oft-times with the believer for his outward condition as the similitude and present case of the Church here teacheth Behold as the eyes of servants look unto the hand of their Masters 6. It is fitting that the persecuted believer have a low estimation of himself before God be patient under his hand submissive to his dispensation and hopefull of help in his addresse unto God for so much the similitude from servants behaviour toward their master and mistresse doth teach As the eyes of a maiden unto the hand of her mistresse so our eyes wait upon the Lord. 7. The interest which the believer hath in God under any relation hath comfort sufficient included in it as here the Lords being Master is sufficient to sweeten bondage of servant and handmaid but Covenant-interest sweeteneth it much more Our eyes are upon the Lord our God 8. As masters and mistresses are taught to shew pitty mercy bounty and protection unto their servants on the one hand and servants are here taught on the other hand by their good behaviour not to marre their favour so the believer is taught to behave himselfe before God as a servant indeed by endeavouring indeed to obey God 9. The terme of the Saints patience and waiting is till God shew mercy Behold as the eyes of the servants c. so our eyes wait on the Lord our God until that he have mercy on us Vers. 3. Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud From his prayer for comfort and relief Learn 1. Whatsoever aileth the Church the Lords mercy is the remedy Have mercy 2. Each member of the Church should be sensible of the trouble of the whole body and deal for it as for himself Have mercy upon us O Lord. 3. As misery is more pressing so should petitions be doubled and poured forth in the Lords bosome Have mercy have mercy upon us 4. Contempt disdain and derision of Gods suffering servants is the heaviest and most grievous part of their affliction Have mercy upon us for we are exceedingly filled with contempt 5. They that prosper in wickednesse are ready instruments to afflict the godly and to persecute them for righteousnesse and to mock the godly in their misery when they have wrongfully troubled them Our soul is exceedingly filled with the scorning of them that are at ease 6. So long as persecutors and oppressors of Gods Church do prosper and finde successe in their wayes they will not cease to please themselves in their wicked course and despise both the persons and the cause of Gods people whatsoever be said against them Our soul is filled with the contempt of the proud PSALME CXXIV THe scope of this Psalme is first to acknowledge the delivery of the Church to be evidently the Lords own work the danger being so great out of which they were lately delivered v. 1 2 3 4 5. and next to blesse the Lord for their preservation v. 6 7 8. Vers. 1. IF it had not been the LORD who was on our side now may Israel say 2. If it had not been the LORD who was on our side when â—en rose up against us 3 Then they had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul. 5. Then the proud waters had gone over our soul. In the acknowledgment of their wonderful delivery the Psalmist doth shew that their adversaries on the one hand were so strong so many so crafty so cruel malicious and the Lords people on the other hand were so weak and so destitute of all counsell and help that their deliverance could be ascribed to no cause save to Gods strong power assisting his own Whence learn 1. Albeit the Lord do suffer his Church sundry times to be brought near to destruction yet alwayes doth he prove himselfe the Churches friend and helper against their enemies If it had not been the Lord who was on our side 2. The Lord so doth help his people as he draweth forth the acknowledgement of their weaknesse to help themselves and of utter impossibility to be safe without his assistance If the Lord had not been on our side may Israel now say 3. After we are delivered out of a danger we should study to apprehend it no lesse livelily then when we are in the danger and that so much the more as we are naturally disposed to the contrary as the repeating and new representing of the danger they were in doth import and teach 4. Men in the state of nature are ready to be party adversaries unto the Church If the Lord had not been on our side when men rose up against us 5. The wicked have an appetite after the blood of Gods people as wilde beasts have after their prey Then they had swallowed us up quick 6. If God should not bridle the fury of the wicked against his people the worldly strength of the godly to defend themselves is nothing Then they had swallowed us up quick when their wrath was kindled against us 7. If the wickednesse of the world were let loose against Gods people it should runne as violently against the Church as floods of water against those that are within the channell Then the waters had overwhelmed us the stream had gone over our soul. 8. The more the matter of the Churches delivery is looked upon the danger is the better seen and the greatnesse of their delivery also as the insisting in the similitude doth teach Then the proud waters had gone over our soul. Vers. 6. Blessed be the LORD who hath not given us as a prey to their teeth 7. Our soul is escaped as a bird out of the snare of the fowlers the snare is broken and we are escaped 8. Our help is in the Name of the LORD who made heaven and earth In the Churches thanksgiving for their delivery they make a threefold use of their experience First they praise and blesse Gods goodnesse v. 6. Secondly they make much of the benefit and rejoyce therein v. 7. And thirdly they strengthen their faith in God for time to come v. 8. Whence learn 1. It is our duty after delivery from dangers to acknowledge not only Gods power for us but his goodnesse also toward us and to acknowledge him the fountaine of all blessednesse upon that occasion Blessed be the Lord who hath not given us as a prâ—y to their teeth 2. As the Churches enemies are superiour to her in worldly strength so also in policy craftinesse and wordly wit as the fowler is craftier then the bird Our soul is escaped as a bird out of the snare of the fowlers 3. According as the danger is fearful so is the delivery sweet and joyful The snare is broken
himself The Lord is great and our Lord is above all gods 2. As the Lord doth by his extraordinary working for his people make manifest his glorious and great majestie to them so should they so much the more for their experience praise him before all the world For I know that the Lord is great and our Lord is above all gods doth import not only the Psalmists belief of the point and experience of the truth thereof but also his practice of the duty Ver. 6. Whatsoever the LORD pleased that did he in heaven and in earth in the seas and all deepe places The fifth reason of Gods praise serving also to confirm the former reason is because God is the Omnipotent Creator and absolute Governour of all things disposing of them as he pleaseth Whence learn 1. The great works of Creation Sustentation and governing all things do shew the Lords greatnesse and do furnish matter of his praise Whatsoever the Lord pleased that did he in heaven and in earth in the sea and all deep places 2. The Lords will and pleasure is the measure of the extending of his Omnipotency and no further must we extend his power unto action then his revealed will giveth warrant Whatsoever the Lord pleased that did he 3. The Lords will is the sovereign and absolute cause of all his working and that whereon all mens faith and reason must rest Whatsoever he pleased he did Ver. 7. He causeth the vapours to ascend from the ends of the earth he maketh lightenings for the raine he bringeth the winde out of his treasuries The sixth reason of Gods praise is because there is no motion in the clouds or in he aire but that which he maketh Whence learn There is none of the motions of the creatures so light oâ— variable which are not wrought by God and wherein his providence doth not actually put forth it self in vapours clouds rain lightnings windes and all He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the raine he bringeth the winde out of his treasuries Ver. 8. Who smote the first-borne of Egypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 12. And gave their land for an heritage an heritage unto Israel his people The seventh reason of Gods praise is for his wonderful Redemption of his people out of Eqypt and powerful overthrow of the Canaanites and placing of his people in their room Whence learn 1. The Lords working for his Church in former times is matter of praising God in all after-ages as this example of the mentioning so oft of the slaughter of the first-born of Egypt both of man and beast doth teach 2. Gods working for his people is such that their enemies being posed must acknowledge his wonderful acts He sent tokens and wonders in the midst of thee O Egypt upon Pharaoh and all his servants 3. When God engageth for his people he will overtop the mightiest Kings and Kingdomes and tread them under in favour of his Church Who smote great Nations and slew mighty Kings Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 4. The care of God for his people is indefatigable he ceaseth not to prosecute begun favours till he bring them to an end He followeth Israels Redemption out of Egypt till he give them possession of Canaan 5. Albeit there be difficulties and opposition to the setling of Gods people in their possession yet the work goeth on and must be perfected and the close of Gods work is no lesse glorious then the beginning of it He gave their land for an heritage an heritage unto Israel his people Vers. 13. Thy Name O LORD endureth for ever and thy memorial O LORD throughout all generations In the second place the Psalmist turneth his speech toward the Lord and praiseth him yet more and then in the following verses addeth other two reasons of his praising God From this verse Learn 1. What the Lord doth declare himself to be in one generation toward his Church may and should be a meanes to know what he will do in all time to come for his people as need shall require Thy Name O Lord endureth for ever and thy memorial O Lord throughout all generation 2. As the constancy of Gods love toward his people and care for them is a matter of high praise unto God so it is a matter of sweet refreshing joy to the beleever which maketh him look up kindly unto God and praise him as here the Psalmist in praising Gods constancy turneth his speech twice toward him O Lord O Lord. Ver. 14. For the LORD will judge his people and he will repent himselfe concerning his servants The first new reason of Gods praise is the hope that the Lord will plead the cause of his afflicted people and will comfort them Whence learn 1. Then are by-past mercies of God rightly made use of when they strengthen faith and hope in God for mercies to come as here we see the Lords memorial made use of for the Churches present comfort 2. Wheresoever Gods people are oppressed by their enemies howsoever God hath ever just quarrel against his people yet will he examine what moved the enemies to trouble them and albeit he do not at first give out sentence yet he will execute justice in favour of his people in due time For the Lord will judge his people to wit by pleading their cause against their enemies 3. The constancy of Gods love to his people makes the change of his sad dispensations into more comfortable to be certain and therefore Gods afflicting of his people is a work wherein he will not continue because his mercy toward his people is everlasting For the Lord will judge his people and he will repent himself concerning his servants 4. As it is a sort of grief to God to afflict his people so it is a sort of comfort to him to comfort his people by delivering of them from their sad affliction for the word Repent himself in the Originall doth signifie also to comfort himself Ver. 15. The idols of the heathen are silver and gold the work of mens hands 16. They have mouthes but they speak not eyes have they but they see not 17. They have ears but they heare not neither is there any breath in their mouthes 18. They that make them are like unto them so is every one that trusteth in them The second new reason of Gods praise is taken from the businesse of all idols compared with God and of all idolaters compared wiâ—h his servants Whence learn 1. True woâ—shippers of God do detest images and idols and all false religion how gorgeously soever they be decked up by idolaters The idols
to praise God to be still lying on him as this example of David in the close of the Psalme doth shew us 2. The Lord will be praised in our spirits and outwardly in our words and externall expressions also My mouth shall speak the praises of the Lord. 3. Some duties belong to some persons and other duties belong to other persons but the duty of praising the Lord is the duty of every man albeit only the believer giveth obedience to this Let all flesh blesse him 4. It is needfull that every worshipper of God in the discharge of praise remember their own frailty and be hâ—mbled Let all flesh blesse him 5. The duty of praising and blessing God must be so holily discharged as the Lord may be honoured in effect Let all flesh blesse his holy Name 6. Such as praise God and bâ—esse him heartily shall follow this exercise for ever Let all flesh blesse his holy Name for ever and ever PSALME CXLVI THis Psalme is a Psalme of praise wholly wherein when the Psalmist hath exhorted all men to praise the Lord he engageth himselfe to the work v. 1 2. Then he teacheth the way how to praise God in effâ—ct to wit by renouncing all carnall confidence and trusting only in the Lord v. 3 4 5. Thirdly he giveth reasons both of trusting in God and praising of God and closeth as he begun with the same exhortation to praise God Vers. 1. PRaise ye the LORD Praise the LORD O my soul 2. While I live will I praise the LORD I will sing praises unto my God while I have any being From the stirring up of others and himselfe to praise God Learn 1. The duty of praising God is so necessary so deserved by God so profitable to us and so spiritual that we had need frequently to stirre up our selves and others unto it Praise ye the Lord. 2. For discharging the duty of praise all the powers of the soul must be stirred up the minde to meditate the memory to bring forth former observations the heart and affections for discharging of the duty in the best manner Praise the Lord O my soul. 3. Whatsoever concurrence we finde of others in the work of praise lesse or more let us set our selves seriously and heartily unto it and engage our own heart for it While I live I will praise the Lord. 4. There can be little heartinesse in this work till the soul lay hold on God by faith and embrace the Covenant of grace and so finde its own interest in God and then the soul will praise in earnest as the Psalmists example may shew us I will sing praises to my God while I have any being Vers. 3. Put not your trust in Princes nor in the son of man in whom there is no help 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish He sheweth the way how to praise God really to wit by renunciation of all earthly confidence and fixing faith and trust on God alone for renouncing of all confidence in creatures he giveth reasons v. 3 4. and for trusting in God he giveth reasons by praising of God unto the end of the Psalme In the forbidding of carnall confidence Learn 1. What a man doth most trust in that he esteemeth most of and praiseth it in his heart most therefore doth the Psalmist set us upon God as on the right object of trust and diverteth us from the wrong that he may teach us to make God the only object of praise 2. Because the maine object of our carnall confidence naturally is man in power who seemeth able to do for us able to promote us to dignity and riches and to keep us up in some state in the world therefore must we throw down this idolâ— in particular that we may place our confidence in God the better Put not your trust in Princes 3. To cut off carnal confidence in man that neither mean men may trust in great men nor great men may trust in the multitude of mean men we must remember that no man is naturally better then his progenitors but such as his fathers were such is he that is a sinfall weak and unconstant creature Put not your trust in Princes nor in the son of man 4. The reason why we should not put trust in man is because he can neither help himselfe nor the man that trusteth in him when there is most need In whom there is no help 5. He that cannot deliver himselfe from death is not to be trusted in because it is uncertaine how soon death shall seize upon him His breath goeth forth he returneth to his earth 6. Whatsoever the good will or purpose or promise of any man can give assurance of all doth vanish when the man dieth In that every day his thoughts perish Vers. 5. Happy is he that hath the God of Iacob for his help whose hope is in the LORD his God In the exhorting of us to trust in God he giveth this encouragement unto it that he who trusteth in God may look for help and happinesse in him Whence learn 1. The only true object of our faith and confidence is God as he is revealed by his Word to his Church to wit The God of Iacob the God of Israel 2. Faith in God bringeth true felicity with it and help in time of need Happy is he that hath the God of Iacob for his help 3. Hope of help and happinesse from trust and confidence in God must be grounded upon the Lords entering in Covenant with us and becoming ours through the Mediator whose hope is in the Lord his God Vers. 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever 7. Which executeth judgement for the oppressed which giveth food to the hungry the LORD looseth the prisoners 8. The LORD openeth the eyes of the blinde the LORD raiseth them that are bowed down the LORD loveth the righteous 9. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down 10. The LORD shall reigne for ever even thy God O Sion unto all generations Praise ye the LORD For encouraging of us yet more to believe in God who offereth himselfe to be reconciled with us and to be our God in Christ he giveth other ten motives and as every one of them is a point of Gods praise so is it a prop and pillar to support the believers faith The first motive to believe in God and first reason of Gods praise is his omnipotency and al sufficiency made manifest by the work of creation and preservation of all creatures Which made the heaven and the earth the sea and all that therein is 2. The second motive to believe in God is another point of Gods praise to wit his faithfulnesse in making and keeping Covenant and performing his promises unto everlasting Which keepeth truth for ever 3. The third point of
help for therefore is it repeated and laid down here for the last part of pouring out his soul My dayes are like a shadow that declineth and I am withered like grasse Ver. 12. But thou O LORD shalt endure for ever and thy remembrance unto all generations In the second part of the Psalme he striveth to comfort himself in the hope of grace to be shewn to the Church by seven arguments The first is because God hath purposed to perpetuate the memorial of himself unto all generations and endureth for ever to see it done Whence learn 1. There is ground of hope to believers in the saddest condition of the Church for albeit beleevers be mortal yet God in whom their life is hid is eternal But thou O LORD shalt endure for ever 2. Because God will have his Name known in all generations and will have his Word and Ordinances of Religion made use of among men for preserving the memory of his attributes works and will therefore the Church must continue from age to age Thou shalt endure for ever and thy remembrance unto all generations Ver. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come The second argument of his hope that God will shortly have mercy on his Church is because the time of the seventy years set for their captivity was now almost expired Whence learn 1. It is good reasoning from Gods unchangeablenesse to conclude a change of the sad condition of the Church afflicted from a worse unto a better Thou shalt endure for ever and therefore thou shalt arise and have mercy upon Sion 2. As the Lord hath set times for exercising his people with affliction so also set times for comforting of them again which time when it is come God will have mercy on them whom he hath afflicted Thou shalt arise and have mercy upon Sion for the set time to favour her for the set time is come Ver. 14. For thy servants take pleasure in her stones and favour the dust thereof The third argument is because the Lords people had a great affection to re-edifie the Temple lying now ruined Whence learn 1. It is no new thing to see the outward face of Religion and holy Ordinances defaced for the Temple of Ierusalem is here lying in the dust of a ruinous heap 2. The Ordinances of Religion shall not be utterly abolished but so much thereof shall be preserved as may serve for the furtherance of Reformation and re-edification of his Church in Gods appointed time as here the Temple is ruined but there are stones reserved for a new building 3. When the ordinances of God are at the lowest and most deformed in the eyes of the world they are and should be most lovely and looked upon with most estimation and affection of Gods people Thy servants take pleasure in her stones and favour the dust thereof 4. It is a good ground of hope that God will shortly repaire the ruines of Religion when he provides builders and doth put into their hearts a love to set upon the work of reformation as the Psalmist reasoning here doth teach us Ver. 15. So the Heathen shall feare the Name of the LORD and all the Kings of the earth thy glory The fourth argument of hope is from the promised Conversion of the Gentiles to whom the true Religion was to be transmitted in Gods own time by the means of restoring of the Church of the Jewes unto their wonted priviledge Whence learn 1. The enlargement of the knowledge and fear of God among them that know him not should be the aime and encouragement of zealous Reformers to use all means which may conduce for Reformation for so much we are taught in the Psalmâ—sts example desiring the restauration of the Church of the Jewes that the Gentiles might be brought in and by hope of the Conversion of the Gentiles giving hope of restauration unto the scattered Church of the Jewes for So the Heathen shall feare thy Name is the reasoning of the Psalmist 2. When the Lord is pleased to arise for restoring of his afflicted people unto comfort and of Religion unto its own beautie he can work so as Kings shall feare and tremble to see Gods care of his own despised people for so saith he The Heathen shall feare thy Name and all the Kings of the earth thy glory Ver. 16. When the LORD shall build up Zion he shall appear in his glory The fifth argument of his hope is from the glory which God should have in restoring of his Church Whence learn 1. Whatsoever instruments the Lord useth in the gathering of his Church he will have himself seen to be the builder thereof for it is the Lord here that shall build up Sion 2. As the glory of the Lord is obscured when his Church is scattered so when he sets up his own ordinances again his glory doth appear yea and that more then if his Church had not been scattered When the Lord shall build up Zion he shall appear in glory 3. The connexion of Gods glory with the salvation of his Church is a comfortable ground of hope that howsoever the Church be demolished yet it shall be restored and repaired again for When the Lord shall build up Zion he shall appear in glory importeth so much Ver. 17. He will regard the prayer of the destitute and not despise their prayer The sixth argument of hope is from the Lords respect to the prayers of his people Whence learn 1. The Lords people do reckon themselves destitute and desolate when they have not the face of a Church and do want the publick Ordinances of Religion which are the tokens of the Lords presence among them for especially in relation to their scattering from Ieruâ—alem and the Temple doth the Psalmist here call them destitute or desolate 2. When the Lords people are scattered one from another they can trust one another and meet together at the throne of grace by their prayer presented before God as here the faithful scattered in captivity do meet in a joynt Petition for the building up of Sion the destitute have their prayer put up in Gods hearing He will regard the prayer of the destitute 3. Albeit the Lords people be desolate and destitute of all earthly comfort and help and be despised by the world yet their persons and prayer are in estimation with God He will regard the prayer of the destitute and not despise their prayer Ver. 18. This shall be written for the generation to come and the people which shall be created shall praise the LORD 19. For he hath looked down from the height of his Sanctuary from Heaven did the LORD behold the earth 20. To heare the groaning of the Prisoners to loose those that are appointed to death 21. To declare the Name of the LORD in Zion and his praise in Ierusalem 22. When the people are gathered together and the Kingdoms to serve the
to shew favour to such as acknowledge themselves to be unworthy and do seek nothing but of his free love The Lord is gracious 3. The Lord doth not easily let forth the evidence of his anger even when he is provoked He is slow to anger 4. Even in wrath he remembreth mercy and doth not let forth the effects of his wrath in full measure but tempereth his chastisements so as we may endure them and mixeth mitigations in the most bitter cups He is plenteous in mercy Ver. 9. He will not alwayes chide neither will he keep his anger for ever The tenth reason of praise is for the short continuance of the effects of his wrath Whence learn 1. Albeit the Lord be ready to live as a reconciled God and father with us his children yet we are given to strife and do frequently offend and grieve him and give reason to him to rebuke us as his not chiding of us doth import 2. When he hath debated his controversie by words and by the rod and hath made our conscience challenge and chide us he doth not entertain the controversie long He will not alwayes chide 3. Albeit the tokens of Gods anger endure longer then we would yet shall they be removed at length he will not pursue his quarrel furrher then our real humiliation Neither will he keep his anger for ever Vers. 10. He hath not dealt with us after our sinnes nor rewarded us according to our iniquities The eleventh reason of Gods praise is for the common experience which the Saints have had already of his mercy Whence learn 1. What the Word saith of Gods grace mercy long-suffering and other titles of his goodnesse the common experience of his children yea and of all the members of the visible Church may bear witnesse unto it He hath not dealt with us after our sinnes 2. The felt mercies of the Lord should not extenuate our sinnes but rather make us aggravate our faults and weigh our misdeservings in the balance of the Sanctuary for not by the weight of judgements which oft-times are laid aside or are gently inflicted but by the Word must we judge of our iniquities For he hath not rewarded us according to our iniquities Ver. 11. For as the heaven is high above the earth so great is his mercy toward them that feare him The twelfth reason of Gods praise is for the unmeasurablenesse nf his mercy toward his servants compared to the unmeasurable height of the heaven above the earth Whence learn 1. Our minde cannot finde out a comparison too laâ—ge for expressing the superabundant mercy of the Lord toward his people For as the heaven is high above the earth so great is his mercy toward them that feare him 2. Those are the children of God who howsoever they are not free of sin yet they are careful to please God and loath to offend him They are persons that feare him 3. The consolations of God and the riches of his mercy are not appointed to foster sin or security in any man but to cherish the hearts of those that stand in awe to offend God and study to please him Great is his mercy to them that feare him Ver. 12. As far as the east is from the west so far hath he removed our transgressions from us The thirteenth reason of Gods praise is for compleat fulnesse of remission of sin unto the believer in him Whence learn 1. Albeit sins hinder our accesse to God yet they do not hinder Gods approaching unto them on whom he will have mercy for sin is not removed till Christ come to the sinner as here is imported 2. Remission of sin is a gift full and compleat given by God unto every believer in Christ and the guiltinesse and debt of sin is so far and so fully removed that it can never be imputed unto the believer nor come near to hurt him As far as the east is from the west so far hath he removed our transgressions from us Understand this of the believer who doth not turne the grace of God into wantonnesse but maketh use of grace to strengthen him in his battel against the body of sin in himself Ver. 13. Like as a father pitieth his children so the LORD pitieth them that feare him The fourteenth reason of Gods praise is for his fatherly pity toward all his weak children who would heartily serve him better then they do Whence learn 1. The course of renewed pardon of sin and daily removing of sin from the penitent believer doth flow from the Lords adopting of believers to be his children as the similitude taken from a father doth shew unto us 2. The love which nature teacheth a father to bear toward his obedient childe is but a shadow of the love of God to believers Like as a father pitieth his children so the Lord pitieth them that fear him 3. As none of the Lotds children want their own infirmities short comings in duties and fallings into transgressions so all of them are looked on by God in as tender pity as ever father did shew to children Like as a father pitieth his children so the Lord pitieth them that feare him Understand this of such as do esteem their sinful inclination their greatest misery Ver. 14. For he knoweth our frame he remembreth that we are dust The fifteenth reason of Gods praise is his discretion in moderating his dealing with us so as our weaknesse may beare and this reason serveth to clear and confirme the former Whence learn 1. There is no more strength in man of himself then there is in the matter he was made of We are but dust 2. The Lord knoweth our weaknesse perfectly and what we are able â—o endure He knoweth our frame what stuffe we are made of and how fraile our natural constitution is 3. It is not for our worthinesse in us that God dealeth gently with us but out of his own goodnesse free-love and pity He pitieth them that fear him for he knoweth our frame Ver. 15. As for man his dayes are as grasse as a flower of the field so he flourisheth 16. For the winde passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the LORD is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children 18. To such as keep his covenant and to those that remember his commandements to do them The sixteenth reason of Gods praise is for his everlasting mercie and constant fidelity in performing whatsoever he hath promised to every sincere beleever Whence learn 1. All the glory of man in his naturals when he is adorned at the best with learning wisdome beauty strength riches honour and whatsoever other ornaments he can have is but like the glory of grasse and flowers which are very tender and subject to many hazards and easâ—ly broken down or blasted and albeit no harme should come to them from without yet of themselves
21 22 23 24. And from the works of the fifth day Fishes greater and smaller v. 25 26 In the third place he bringeth arguments of Gods praise frâ—m the preservation specially of living creatures v. 27 28 29 30. In the fourth place is the conclusion of the Psalme with some further reasons for praising of GOD v. 31 32 33 34 35. Ver. 1. BLesse the LORD O my soul O LORD my God thou art very great thou art cloathed with honour and majesty Here is the scope of the whole Psalme wherein he stirreth up his own soul and by his own example all others that have ears to hear to glorifie our God for his greatnesse and Majesty manifested in his works of Creation and Providence Whence learn 1. The Lord is to be praised by his children not only for his benefits bestowed upon them but also for his own glorious Majesty and greatnesse not only is he to be praised for the works of Redemption and Grace to his Elect children but also for the works of Creation and what he hath bestowed upon the creatures as this Psalme compared with the former doth teach us 2. Because men have oft-times the words of praise in their mouth and do care little to have their affection suitable to the work in their heart therefore when we go about to praise God we should stir up our spirits unto a Religious disposition as David doth here saying Blesse the Lord O my soul. 3. When we go about the work of â—ods praise we should consider his Majesty how great he is and worthy to be praised O LORD thou art very great 4. Then is the heart best fitted for Gods praises when the soul that is about the work of praise doth apprehend its interest in God and looketh upon him as reconciled and in Covenant with it self O Lord my God thou art very great 5. The praises of God do not depend upon tbe man that praiseth him but are fixed in God and flow forth from himself so clearly that none can be excused of ingratitude who do not acknowledge his glory Thou art cloathed with honour and Majesty Albeit God be invisible and unsearchable yet his honour and Majesty may be seen in his works which are as a garment both to hide him in one respect and hold him forth in another to be seen Thou art cloathed with honour and Majesty Vers. 2. Who coverest thy selfe with light as with a garment who stretchest out the heavens like a curtaine 3. Who layeth the beames of his chambers in the waters who maketh the clouds his charet who walketh upon the wings of the winde 4. Who maketh his Angels spirits his ministers a flaming fire In the second place are set down the Arguments for praising of God taken from the works of creation such as were wrought the first and second day whereof only so much is spoken as may lead us unto what is said more thereof in the History written by Moses Whence learne 1. The works of creation besides their natural use do serve for spiritual uses also to wit to furnish unto us the knowledge of God to edifie us in faith and stirre us up to glorifie the Maker as here doth appear 2. Among all the sensible creatures of God the creation of the light hath the first place for manifestation of his glory whether we look unto the brightnesse and admirable purity of it which cannot be polluted by any filthinesse whereupon it shines or the use it hath in operation upon and setting forth of the beauty of the râ—st of the creatures therefore he beginneth at it here 3. Our thoughts of God should be higher larger more purified from bodily apprehensions and all imperfections then our thoughts of created light are when we look upon the light iâ—â—uâ—inated all the world at once For as the garment of a King sheweth his Majesty and yet is no part of his substance or essence and in its nature is much inferiour to his worth so is the light nothing but Gods creature serving to shew forth his glory and is infinitly inferiour unto him Who covereth himself with light as a garment 4. As light filling the world is nothing but as the garment of the glorious Creator manifesting himself wirhin the compasse of the world to his creatures so the Heavens in their largest circle are but the Canopy cast about the seat of a King for he stretcheth out the heavens like a curtaine 5. This world is like a stately house which is divided in upper or lower roomes by joysts beames and plankes puâ— between the lower roomes and the higher and the firmament sustaining the clouds is the first division Who layeth the beames of his chambers in the waters Or in the second region of the aire where the waters in the clouds are gathered and stored up as it were in thâ—ir distinct chambers for the severall uset which God hath for them 6. As the glory of Kings is to be seen when they go iâ— Coaches and their train is following them or when they ride on hâ—â—â—e-back with their followers attending theâ— so is the glory of the Lord seen when he maketh the weighty clouds having in them flâ—uds of water to move from place to place as charets abâ—ve our heads and not fall down at once He mâ—keth ehe clouds his chariot 7. The swift and unperceivable motion of the windes being raised by God from all parts in all places of the world doth serve as a shadow to point out the everywhere-presence of God Who walketh upon the wings of the winde 8. The Angels are the Lords creatures and do serve him at his pleasure as the winds and flaming fire do swiftly going where he commandeth them and in the fervour of their love to him dispatching every businesse committed to them Who maketh his Angels spirits and his Ministers a flame of fire 9. Great and glorious must our Lord Jesus be who is the Creator and Lord of Angels And maketh his Angels spirits Ver. 5. Who laid the foundations of the earth that it should not be removed for ever 6. Thou coveredst it with the deep as with a garment the waters stood above the mountaines 7. At thy rebuke they fled at the voice of thy thunder they hasted away 8. They go up by the mountaines they go downe by the valleyes unto the place which thou hast founded for them 9. Thou hast set a bound that they may not passe over that they turne not again to cover the earth From this to the 19th ver he describeth the third dayes work of the Creation prepared for the use of man and beast which were the sixth dayes work The preparation of the dwelling house of man and beast and other living creatures above the earth is set down in these five Verses Whence learn 1. The setling of the earth in a like distance on all hands from the circle of heaven compassing it round about and hanging of the earth in the midst of the
globe and fixing it by his sole command where it is now fixed declareth the unsearchable power of God and glory of his workmanship He laid the foundations of the earth that it should not be moved for ever 2. The natural place of the Element of water is to be above all â—he earth on â—ll parts round about He covereth the earth with the depth as a garment and the waters stood above the mountaines 3. That a dwelling house might be sitted and prepared for man not as yet created the Lord by his powerful command made the waters go off so much of the earth as might serve for mans use and straightway as if the waters had been driven and chased they did run away hastily from off the bounds allotted unto them as it were terrified at the thundering imperious and effectual command of God At thy rebuke they fled at the vo ce of thy thunder they hasted away 4 If a man had been present when God commanded the Seas to retreat from the Earth he might have seen both a terrible and a joyful spectacle of a wonderful hasty chase and flight of the waters running fiercely over the mountaines and when no more mountaines were in their way glyding down through the valleys into the place wherein they are now They go up by the mountaines they go down by the valleys unto the place which thou hast founded for them 5. The waters of the Sea albeit they be higher then the Earth yet are they bounded in the place wherein they are that without command given to them from God they may not passe over the bounds prescribed unto them but do stay within the Sea-mark and there lay down their proud boasting waves Thou hast set a bound that they may not passe over that they turne not again to cover the earth Which they would infallibly do by their own natural motion if this miraculous standing command were not constantly in force as was to be seen in the flood of Noah when the boundaries were loosed for a year till God did execute vengeance on the wicked world and thereafter they were sent back never to come again for such an universal judgment Ver. 10. He sendeth the springs into the valleys which run among the hills 11. They give drink to every beast of the field the asses quench their thirst 12 By them shall the fowles of the heaven have their habitation which sing among the branches 13. He watereth the hills from his chambers the earth is satisfied with the fruit of thy works 14. He causeth the grasse to grow for the cattel and herbe for the service of man that he may bring forth food out of the earth 15. And wine that maketh glad the heart of man and oile to make his face to shine and bread which strengtheneth mans heart 16. The trees of the LORD are full of sap the Cedars of Lebanon which he hath planted 17. Where the birds make their nests as for the Storke the Fir-trees are her house 18. The high hills are a refuge for the wilde goates and the rockes for the Conies Thus the ground of mans habitation is swept now here it is replenished and furnished with all necessaries serving for mans use and to fowles and beasts for mans sake Whence learn 1. Because the use of fresh waters was necessary for man and necessary it was that man should have it nigh hand unto him for the more commodious use the Lord broke up wells of water in several places and made brookes and waters and rivers and floods like veines in a mans body to carry from them water along to all habitable places of the earth where God had appointed men to dwell He sendeth the springs into the valleys which run among the hills 2. Not only where men do dwell but also where mens ordinary resort is not the Lord hath set drinking vessels full of water for the use of travelling men and other creatures appointed to attend man and some way to serve his use He sendeth the springs into the valleys which runne among the hills 3. For the furnishing of mans house on earth God hath pruvided him with parks for beasts to feed in and trees for fowles and birds to live in and ponds for fishes as we will hear afterward and these beasts and fowles and singing birds have their drinking vessels set for them They give drink to every beast of the field the wilde asses quenâ—h their thirst 4. The Lord hath adorned the habitation of man with trees growing beside the waters not only for his own proper use but also for the use of fowles and singing birds By them shall the fowles of heaven have their habitatâ—on which sing among the branches 5. Where wells and rivers are not as in hills and high places it is seen for the most part there the Lord supplieth the inlack of waters by rain from the clouds He watereth the hills from his chambers that is from the clouds wherein as in chambers he hath stored up great waters 6. The Lord doth not dissolve the clouds all at once but by little and little maketh them distill smaller or greater drops only He watereth the hills from his chambers 7. There is no part of the earth whereupon God bestoweth not so much of the fruit of his operation as may fill it full of his glory The earth is satisfied with the fruit of thy works 8. The grasse and herbs and the divers sorts of them serving for the use of beasts and men are worthy of a room in our meditation of Gods provident care for man and beast He causeth the grasse to grow for the cattel and herbs for the service of man that he may bring forth food out of the earth 9. The Lords allowance upon man is very large not only for necessity but also for delectation For he hath provided wine and oile and bread 10. The right use of Gods creatures is not to surfeit and burie the memorie of God and of the excellencie of man above beasts in gluttony and drunkenness but to give him strength and gladnesse in such a measure as may encourage him cheerfully to serve his Maker And wine that maketh glad the heart of man and oile to make his face to shine and brcad which strengtheneth mans heart 11. God will have his excellency taken notice oâ— in every thing which is great notable excellent upon which ground great trees are called here The trees of the Lord. 12. The Lord hath furnished trees not only with so much sap as might make them grow but also with so much sap as might serve man for meat and drink and medicine and other uses The trees of the Lord are full of sap 13. Among the trees the Lord will have us take notice of the Cedars as of a speciall plant of his husbandry on the earth for their height and greatnesse and durablenesse of the timber and namely of those of Lebanon designed for the use of his people of which
he saith The Cedars of Lebanon which he hath planted 14. It is worthy of our marking that fot the nests of birds he hath provided high trees where they might breed and lodge and bring forth their young more safely and securely Where the birds make their nests as for the Storke the Firre-trees are her house 15. It is worthy of our observation for glorifying of God that God hath taught weak creatures naturally to draw themselves to strong defences and sundry sorts of them to have their severall sorts of refuge The high hills are a refuge for the wilde goates and the rocks for the Conies Ver. 19. He appointed the Moone for seasons the Sunne knoweth his going downe 20. Thou makest darknesse and it is night wherein all the beasts of the forrest do creep forth 21. The young lyons roare after their prey and seek their meat from God 22. The Sunne ariseth they gather themselves together and lay them down in their dennes 23. Man goeth forth unto his worke and to his labour untill the evening 24. O LORD how manifold are thy works in wisdome hast thou made them all the earth is full of thy riches Here he bringeth arguments of praise from the works of Creation on the fourth day and sheweth the uses thereof Whence learn 1. The minde of man is not able to overtake all Gods works at once whether in their number or order or properties or uses as the Prophets pitching upon some of them only doth teach us 2. The making of two great lights the Sunne and the Moon is worthy of our special observation for by them the glory of the rest of the works is much manifested He appointed the Moon for seasons c. 3. The making of two lights to move about the earth the one to supply in a sort the others absence is a reason of Gods praise He made the Moon and the Sun 4. The dividing of time into nights and dayes and sundry seasons that the continuance thereof might not be iâ—ksome unto man but the more acceptable by their interchanges and vicissiâ—udes is a reason for magnifying Gods wisdome and goodnesse to man He appointed the Moon for seasons the Sun knoweth his going down 5. The Lord hath so wiseâ—y mixed the motion of the Sun and Moon that a sweeter temper is not imaginable for if their motion had been the same and they did move near together then the use of the Moon had been the lesse if the Moon had been alwayes punctually opposite to the Sun then she should have been in a perpetual eclipse if the course of the Sun had not been compleat once a year and the course of the Moon once every moneth the earth could not have had so great service of both But God hath appointed the Moon for seasons and the Sun knoweth his going down each of them exactly keeping their course as God hath ordained 6. As Gods wisdome and goodnesse is to be seen in the Light so also in the vicissitude of Darknesse between day and day For Darknesse intervening between dayes maketh Light every day a new gift and Darknesse calleth man from his labour and travel unto râ—st that he may be refreshed therewith and with sleep Thou makest darknesse and it is night 7 It is a remarkable providence that ravenous beasts for the most part are kept in their dennes all day and not let loose for seeking their prey till night wherein all the beasts of the forrest creep forth 8. None of the ravenous beasts finde their prey till God bring it unto them For the young Lions for hunger roarâ— after their prey 9. The natural cries of the distressed creatures are in substance natures prayer to its Maker for relief and help The young Lions by their roaring seek their meat from God 10. It is a matter of praise to God that the day-light is made a natural terrour to cruel beasts or that any measure of being feared by man is left in them The Sun ariseth they gather themselves together and lay them down in their dennes 11. It is the Lords praise that he giveth daily new use of the light of the Sun to man that he may follow his work and businesse the better till the evening and suffereth it to remaine only so long a time as weak bodies may endure moderate travell Man goeth forth to his work and labour untill the evening 12. The more men do meditate on Gods works the more do they finde a bottomlesse deep and the number and variety of them more and more unsearchable O Lord how manifold are thy works 13. Thus much may be learned of Gods works that they are all of them excellently well and wisely wrought and ordered and that the riches of Gods bounty to man and to the creatures doth fill all the earth In wisdome hast thou made them all the earth is full of thy riches Ver. 25. So is this great and wide Sea wherein are things creeping innumerable both small and great 26. There go the ships there is that Leviathan whom thou hast made to play therein He cometh now to the works of the fifth day specially the furnishing of the Sea as a fish-pond for mans use and making it portable for ships to saile in Whence learn 1. The greatness and widenesse of the Sea the ebbing and flowing thereof the motion and saltnesse of it to keep it from rotting do speak of the glory of God no lesse then the ornament and rich furniture of the earth doth For as the earth is full of riches so is this great and wide Sea 2. The diversity and number of great and small fishes in the Sea speak much of Gods power wisdome and bounty wherein are things creeping innumerable both small and great fishes 3. The making of the Seas for the use of Navigation that men who cannot flee nor swim might the more commodiously keep commerce one with another in all parts of the world is a point of Gods praise There go the ships 4 Albeit all and every one of Gods works do set forth Gods power yet some of them do it more eminently then other some for making men see Gods glory the more in the rest yea and in the meanest of his works Such for example are the Elephant on earth and the Whale and other huge great monsters in the Sea That Leviathan whom thou hast made to play therein Ver. 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth In the third place he bringeth forth arguments of Gods praise from the care the Lord hath of the preservation of his works which most appeareth in the feeding of all living creatures and propagation
curse He gave them their request but sent leannesse into their soul. Ver. 16. They envied Moses also in the campe and Aaron the Saint of the LORD 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked The third sin confessed is sedition which brake forth in Kâ—rah and his complices was fearfully punished Num. 16.1 2 3 c. Whence learn 1. The manner of the Lords governing his people how gentle soever it be is notwithstanding unto wicked men a thing insupportable as doth appear in the people 's not enduring the Lords meek governing of them by Moses and Aaron 2. Rebellion against Gods manner of governing howsoever it be indeed against God yet pretendeth to be only against men They envied Moses in the Camp 3. Ministers are to be looked unto as men consecrated unto God and injuries done to them are against the Lord They envied Aaron the Saint of the Lord. 4. Whatsoever open wicked course is set on foot by ring-leaders to any mischief and is not disclaimed by the body of the people may justly be charged upon all albeit not in the same degree of guiltinesse as here Korah and his Complices fault is charged upon the people They envied Moses in the Campe. 5. Authors of sedition in the State and of Schisme in the Church do highly provoke God to punish them exemplarily as appeareth here The earth opened and swallowed Dathan and covered the company of Abiram 6 Such as will not be warned to eschew sin by judgements poured forth upon others do provoke God to make themselves spectacles of wrath in the sight of others A fire was kindled in their company the fire burnt up the wicked Ver. 19. They made a calfe in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an Oxe that eateth grass 21. They forgat God their Saviour which had done great things in Egypt 22. Wonderous works in the land of Ham and terrible things by the red-sea 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them The fourth sin confessed is the idolatry of the golden calf which sin is aggravated and the danger of their destruction for it till Moâ—es interceded for them is briefly set down here but more largely expressed Exod 32. and Deut. 9. Whence learn 1. They that are ready to change the Government of the Church which God hath appointed will be ready also to change the worship of God as experience in the Israelites doth teach who are charged with the one fault v. 16. and with the other here They made a Calfe in Horeb and worshipped the molten image 2. Idolaters are so bewitched with the opinion of the lawfulnesse of idolatry as they dare both devise and practise it in Gods presence They made a Calfe in Mount Horeb the mountaine where the Lord did shew himself terrible 3. Albeit image-making in the matter of Religion and image-worshipping be an old sin yet this relative worship offered unto God before an image is alwayes rejected of God as no worship done to him but only to the image for God doth not expound communication of worship to an image or relative worship before an image according to the intention of the worshipper but according to the nature of the action which is discharged in the second command of the moral law Israel in ended to offer the holy day to the Lord and appointed the worship toward the golden image for him as the history sheweth Exod. 32.4 5. To morrow is a feast of the Lord yet here the Lords Spirit declareth this to be a worship not of God but of the image They worshipped the molten image 4. Making of images to represent God or any of the persons of the holy Trinity is but a vilifying of the glory of God and giving it to the image of a creature yea the making of an image to represent God is the changing of the glory of God into a vile image of some base creature and the placing of the one in the others stead and room for so God judgeth saying Thus they changed their glory into the similitude of an Oxe that eateth grasse 5. To have God for our God and to have him alone for our God and the only object of our worship without any mixture of humane devices is our glory and to do otherwise is the shame of the worshipper They changed their glory into the image of an Oxe 6. To devise images or pictures to put us in minde of God is a very forgetting both of Gods nature and of his authority discharging such dyvices for so doth the Lord expound it They forgot God their Saviour 7. Whatsoever works God hath wrought for making people know him are all forgotten as well as God is forgotten whensoever men may make devices of their own for memorials of God They forgot God their Saviour which had done great things in Egypt wondrous things in the land of Ham and terrible things by the red-sea 8. Idolatry openly committed in a land is a cause sufficient to destroy the Nation which is guilty of that sin for Therefore the Lord said he would destroy them 9. As they who feare God in a land should deprecate Gods wrath that it fall not on it and should stand in the gap to divert the Lords wrath so is their intercession acceptable to God and a hopeful means to divert wrath as is to be seen in Moses who stood up before him to turn away his wrath lest he should destroy them 10. When God is glorified in a peoples obedience unto him he is a wall about them to save them from harme but when he is provoked by open idolatry or avowed sin then is a gap made in the wall of his protection that mischief may enter now in upon them at the breach He said he would destroy them had not Moses his chosen stood before him in the breach 24. Yea they despised the pleasant land they beleeved not his word 25. But murmured in their tents and hearkened not unto the voice of the LORD 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse 27. To overthrow their seed also among the Nations and to scatter them in the lands The fifth sin confessed is the contempt of Gods most precious promises figured out in the despising of the promise of Canaan unto them which as it did flow from misbelief of Gods Word so it brought forth murmuring against his dispensation which did put them in hazard of dissipation and destruction as is set down more largely Numb 13. and 14. Whence learn 1. When the promised inheritance of heaven which was figured by the pleasant land of promise is not counted worthy of all the paines and difficulties which can
finde out any way to clear himself as here we see They compassed me about also with words of hatred 6. Albeit when an innocent man hath to do with a wicked and impudent slanderer he may be put to no lesse hard exercise then if he were yoked in a combat to fight for his life yet it is comfort when God and his own conscience know that he suffereth unjustly They fought against me without a cause 7. Innocency kindnesse and good deeds done by the godly unto the wicked instruments of Satan will not exempt them from their malicious calumniating of them yea no man is more subject to this requital then they who do deserve best of the wicked world even Christ and his servants are of all men most traduced For my love they are my adversaries saith the type of Christ and Christ in him 8. It is not the way to overcome the calumnies of the wicked to render reviling for reviling or to loose the tongue unto evil words but the only way to overcome all is to go to God as Supplicants as here the Psalmist did But I gave my self to prayer 9. When malicious lips against a man are joyned with the ingratitude of the Calumniator it maketh up a fearful ditty against the slanderer as here And they have rewarded me evil for good and hatred for my love Ver. 6. Set thou a wicked man over him and let Satan stand at his right hand 7. When he shall be judged let him be condemned and let his prayer become sin 8. Let his dayes be few and let another take his office 9. Let his children be fatherlesse and his wife a widow 10. Let his children be continually vagabonds and beg let them seek their bread also out of their desolate places 11. Let the extortioner catch all that he hath and let the stranger spoile his labour 12. Let there be none to extend mercy unto him neither let there be any to favour his fatherlesse children 13. Let his posterity be cut off and in the generation following let their name be blotted out 14. Let the iniquity of his fathers be remembred with the LORD and let not the sin of his mother be blotted out 15. Let them be before the LORD continually that he may cut off the memory of them from the earth 16. Because that he remembred not to shew mercy but persecuted the poore and needy man that he might even slay the broken in heart 17. As he loved cursing so let it come unto him as he delighted not in blessing so let it be farre from him 18. As he clothed himself with cursing like as with his garment so let it come into his bowels like water and like oile into his bones 19. Let it be unto him as the garment which covereth him and for a girdle wherewith he is girded continually 20. Let this be the reward of mine adversaries from the LORD and of them that speak evil against my soul. In this second part of the Psalme he pronounceth the most fearful vengeance of God upon malicious calumniators and that as a Prophet and the Messenger of God to shew the wrath of God against such wicked persons in general and especially against the enemies of the Gospel for he speaketh here as the type of Christ as Peter sheweth applying this prophecie to Iudas by name Acts 1.20 Whence learn 1. Albeit it be not lawful for any man to use such imprecations out of private revenge or against any man in particular as David doth who was led as a Prophet by the Spirit of God yet this doth shew unto us that fearful and heavie are those judgements which attend ingrateful calumniators of honest men and in special all such as are enemies to Christ and to his Gospel and to his faithful Ministers or to those in whom the work of Gods grace doth appear and that in special for their devising and fostering lies and slanders of them that professe Gods truth of purpose to make them and the truth which they maintaine and all of their kinde to be the more hated and despised among men for this which is written here shall be their judgment according as they draw deeper in this sort of transgression and do approach to Iudas his treacherie 2. More specially these are the wages and reward of the desperate enemies of Christ and the Gospel and Christs servants First all sort of mischief shall come upon such a mans own person from men and from devils and from Judicatories and from Heaven Wrath shall be on him in relation to his liberty to his enterprises to his suits of law and his exercise of Religion till he be cut off from the world and rooted from his place v. 6 7 8. Secondly mischief shall be on his family wife and children goods and estate whereof his children shall have no benefit but be exposed to all misery without pity v. 9 10 11 12. Thirdly mischief shall be upon his posterity till they be rooted out with infamie to him of whom they came being pursued in wrath to the third and fourth generation as the children of him that hated God till his fame and memory perish v. 13 14 15. and that for his mercilesse persecuting of the Lords poor children v. 16. Fourthly the curse of God without hope of Gods blessing shall pursue his gracelesse and cursed disposition to the vexation of his soul and body and it shall be fastened on him on all hands perpetually v. 17 18 19. as the just reward of the deadly enemies of the Lord and of the salvation of his people v. 20 And this is set down as a part of a Psalme of David to be sung unto Gods praise and allowed and said Amen unto by all the people of God against the desperate and unreconcileable enemies of Christ and of his true servants whereby the Church of God may be edified and kept fast in the faith and profession of Christ and free from persecution of his faithful servants Ver. 21. But do thou for me O GOD the Lord for thy Names sake because thy mercy is good deliver thou me 22. For I am poore and needy and my heart is wounded within me 23. I am gone like the shadow when it declineth I am tossed up and down as the locust 24. My knees are weak through fasting and my flesh faileth of fatnesse 25. I became also a reproach unto them when they looked upon me they shaked their heads The third part of the Psalme wherein the persecuted Saint putteth up prayer unto God for comfort to himself and for delivery using sundry reasons for strengthening of his faith to v. 26. where he repeateth his prayer with other reasons to inforce it to v. â—9 and having found comfort and victory he closeth the Psalme with thanksgiving v. 30 31. From his first prayer and the reason thereof Learn 1. Whatsoever mischief be appointed for the enemies of God and of his Son Jesus Christ it shall not prejudice the
righteousnesse and then King of peace as is more largely described by the Apostle in his Epistle to the Hebrewes so is Christ really without beginning and ending both King and Priest who bringeth perfect righteousnesse and peace to his subjects Thou art a Priest for ever after the order of Melchizedech Ver. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys In the fifth place is set down the victory of Christ over his enemie Whence learn 1. Christ the Mediatour and King of his Church and every believer in him have God ready at hand in all that they have to do for as Christ is at the right hand of the Father for glory so the Father is at Christs right hand for cooperation and assistance The Lord at thy right hand saith he 2. As the Kings and Rulers of the earth are usually great enemies to Christs Kingdome so he is the hardest party that ever they shaâ—l meet with The Lord at thy right hand shall strike through Kings 3. The Lord hath a time of patience wherein he beareth with his enemies and a day of wrath when he will break forth against his adversaries He shall strike through Kings in the day of his wrath 4. Christs Government is wise and just convincing some of sin and pordoning the penitent convincing others of sin and sealing them up to condemnation casting down the proud and comforting the cast down and doing all things for the good of the subjects most discreetly He shall judge among the heathen 5. Were there never so many enemies to Christ they are all dead men before him whom he wili kill and will cast their carcases in the ditches of their own campes He shall fill the places with dead bodies 6. As he will punish the multitudes of people who under wicked Commanders do oppose his Kingdome so will he in special punish wicked Rulers that lead on their people against him how many soever they be who are joyned in conspiracy He shall wound the heads over many countreys Ver. 7. He shall drink of the brook in the way therefore shall he lift up the head In the last place is set down the manner of Christs carrying on his Kingdome and Priesthood in his Church to wit by suffering and enderlng hardship as a good souldier pursuing the victory for which his humiliation it is promised he shall be exalted Whence learn 1. It behoved Christ first to suffer and then enter into glory He shall drink of the brook in the way or he shall partake of the waters of affliction 2. Whatsoever a good souldier doth or suffereth in his warfare against and in pursuit of his enemies Christ did and suffered in pursuing his enemies in his own person and shall do and suffer in his mystical body He shall drink of the brook that is content himself with any obvious entertainment which he meeteth with in the chase of his enemies and not be retarded with any care of better fare then what may further his purpose 3. As Christs personal sufferings were not to endure any longer then the time he was on his way to his glory so neither are the sufferings of his souldiers or his Church militant his mystical body to endure any longer then they are in their way to the triumph that is during this short life He shall drink of the brook in the way 4. As Christ in his person was exalted after his sufferings as Victor and did enter into his glory so shall he exalt every member of his mystical body after their suffering and lift up their head for it is appointed even for theâ—â— through many afflictions to enter into glory Therefore shall he lift up the head PSALME CXI THe scope of this Psalme is to stir up all to praise God and that for so many reasons as there are verses in the Psalme The exhortation is in the first words Praise ye the Lord. The reasons follow in order The Psalme is composed so after the order of the Hebrew Alphabet as every sentence or half verse beginneth with a several letter of the A B C in order and all the Psalme is of praise only Whence we learn in general 1. Sometime it is expedient to set all other things apart and employ our selves expressely to proclaim the praises of the Lord only for so is done in this Psalme 2. The praises of the Lord are able to fill all the letters and words composed of letters in all their possible junctures or composition for so much doth the going through all the letters of the A B C point out unto us he is Alpha and Omega and all the middle letters of the A B C of praise 3. The praises of the Lord are worthy to be kept in memory for that this Psalme may be the better remembred it is composed after the order of the A B C and so it insinuateth thus much to us Ver 1. PRaise ye the LORD I will praise the LORD with my whole heart in the Assembly of the upright and in the Congregation He setteth down the scope of the Psalme in a word of exhortation to praise the Lord and then annexeth ten reasons and motives thereunto The first motive is from his own example Whence learn 1. When we are about any part of divine worship it shall be to good purpose to set our eye mainly upon the scope which we propound to our selves therein for so with lesse wavering of thoughts and more fixed presence of minde we shall follow our purpose Thus much doth the Psalmists example here teach us setting down all he purposeth to aime at in this word Praise ye the Lord. 2. The Pastor of the Congregation being about to stir up others to this or any other spiritual duty should go before them in his own example and stir up himself for that same end for so teacheth the Psalmist saying I will praise the Lord. 3. As the Lord is worthy of hearty praises so should we with our heart take up the Song and bear out the work I will praise the Lord with my whole heart 4. Solemn meetings of Gods children for Gods publick worship and furthering one another therein is an Ordinance of God appointed for that end I will praise in the Assembly and in the Congregation 5. Albeit the true members of the Church invisible be only they who are justified and who are regenerate and who are Students of sanctity and righteousnesse and albeit such only are fittest hearers discerners and joyners in the Lords worship yet must the whole Congregation or visible members of the Church whatsoever they be before God be admitted to the fellowship of hearing God praised for thereby the elect unconverted may be regenerate for when the Psalmist hath said I will praise the Lord in the Assembly of the upright he
ready for men and haeh given forth a commission for making offer of it and for applying it to the benefit of the believer He sent redemption to his people 2. Whosoever do receive the message of Redemption sent unto them God is entered with them in an everlasting and unchangeable Covenant for grace and salvation unto them He hath commanded his Covenant for ever 3. Wherein soever God hath â—ngaged himself by Covenant we must not suspect him to be otherwayes minded then he hath spoken but must in faith and fear subscribe to his declaration lest we take his Name in vain For holy and reverend is his Name Ver. 10. The feare of the LORD is the beginning of wisdome a good understanding have all they that do his Commandments his praise endureth for ever The tenth motive to praise God is from the fruit of believing and obeying him Whence learn 1. As it iâ— true wisdome to know the Lords will and to observe it so then do men begin to give proof of wisdom in them when they begin to make conscience of the obedience of faith and to stand in awe to misbelieve Gods Word or disobey his commands For the feare of the Lord is the beginning of wisdom 2. Howsoever the wicked who follow their own counsel may seem wise to worldlings and the Lords children to be simple and witlesse yet in effect the man that studieth constantly unto the obedience of faith is the only wise man A good understanding have all they that do his Commandments 3. Albeit many do neglect to praise God yet he shall not want praise for the matter of his praise shall endure and he shall provide such as shall praise him from generation to generation and for evermore His praise endureth for ever PSALM CXII Ver. 1. PRaise ye the LORD Blessed is the man that feareth the LORD that delighteth greatly in his Commandments THis Psalme is a praising of God for blessing of the beleevers and the whole Psalme doth prove that the beleever is blessed which Proposition is set down v. 1. and confirmed with so many reasons as there are verses following Whence learn 1. Albeit in singing of some certain Psalm or part thereof there be nothing directly spoken of the Lord or to the Lord yet he is praised when his truth is our song or when his works and doctrine is our song as here it is said Praise ye the Lord. And thereafter the blessedness of the believer taketh up all the Psalme 2. It is the Lords praise that his servants are the only blessed people in the world Praise ye the Lord why because Blessed is the man that feareth the Lord. 3. He is not the blessed man who is most obâ—ervant to catch all opportunities to have pleasure profit and worldly preferment and careth not how he cometh by them but he is the blessed man who is most observant of Gods will and careful to follow it Blessed is the man that feareth the Lord. 4. As there is matter of great delight and contentment in Gods Word unto all them who feare God so the true mark of a sound believer and fearer of God is delighting to know beleeve and obey Gods Word for so he describeth the man that feareth God He delighteth greatly in his Commandments Ver. 2. His seed shall be mighty upon earth the generation of the upright shall be blessed The first proof of the believers blessednesse is the blessing of his children if God shall see it good to give him sons and daughters of his body or the blessing of those that do by his teaching and example follow the footsteps of his faith and obedience Whence learn 1 Albeit we are bound to serve God whether he give unto us benefits or not albeit our service at the best be but a very weak endeavour and many wayes tainted and albeit we be unprofitable servants presupposing we could so serve as we should give perfect obedience and do all that is commanded yet it pleaseth God to allure us unto his service by propounding rewards and encouragements unto us as in this Psalme we see 2. The best way to bring a blessing on our children and posterity is to feare God by our instruction and example to teach them to follow us in the Lords fear For their seed shal be mighty upon earth even Kings and Priests unto God whatsoever shall be their worldly portion 3. Albeit few do believe yet is it true that upright dealing hath better fruits then wittie projecting and cunning catching The generation of the upright shall be blessed Ver. 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever The second proof of the believers felicity is the blessing of him in his outward estate Whence learn 1. Whether God shall give more or lesse to the upright man one way or other it shall be more useful to him then all the wealth of the wicked can be to them Wealth and riches shal be in his house 2. Besides the temporal commodity and fruits in this life of the believers righteous carriage gracious rewards are laid up for him in another life for ever His righteousnesse endureth for ever Ver. 4. Vnto the upright there ariseth light in the darknesse he is gracious and full of compassion and righteous The third proof of the believers blessednesse is comfort in all troubles and a deliverance out of all difficulties as the fruit of Gods grace enduring in him Whence learn 1. Albeit the Lord will not exempt the believer from dark passages of his providence or from affliction and perplexity yet he will make him sure of comfort direction and a good event Unto the upright there ariseth light in darknesse 2. The light and comfort which is bestowed upon the upright is the fruit of Gods grace toward him and of the juncture of saving graces in him for the words may be extended both to God and to the believer by Gods donation He is gracious and full of compassion and righteous which is true of the believer in some degree and of God it is true absolutely and infinitely Ver. 5. A good man sheweth favour and lendeth he will guide his affaires with discretion A fourth proof of the believers blessednesse is from his properties or fruitfulness of his faith in the works of justice and mercy dispensed with discretion Whence learn 1. The believer to whom God hath extended favour and kindness will be good to them among whom he liveth and by the fruits of equity love kindnesse and mercy will give evidence of Gods grace dwelling in him for here the believer is called A good man who sheweth mercy and lendeth 2. Grace and godlinesse sound and fruitful faith do not make men to become fooles without discretion but do consist well with prudence and discretion in ordering their affaires wisely and do teach them to give when what and to whom they should give as the circumstances of time and place and person need of the
partie and their own ability do require He will guide his affaires with discreâ—ion Ver. 6. Surely he shall not be moved for ever the righteous shall be in everlasting remembrance A fifth proof of the beleevers blessednesse is the promise of his stability in grace and estimation with God for ever Whence learn 1. No man shall serve God for nought the grace bestowed upon him making him to abound in well-doing shall be followed with more grace rewarding and crowning grace in him and in special he shall be setled in the state of grace whatsoever temporal changes of inward or outward condition he may suffer Surely he shall not be moved for ever 2. Albeit the world may misregard the believer and traduce him while he liveth and calumniate him when he is dead yet his memory shall remain fresh and fragrant before God Angels and good men who know him The righteous shall be in everlasting remembrance Ver. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the LORD A sixth proof of the beleevers blessednesse is from the peace of God guarding his heart against the fear of evil Whence learn 1. Albeit the believer wanteth not his own infirmities and feares yet he is not overcome of fear as the wicked or incredulous are He shall not be afraid of evil tydings 2. The guard of the godly mans heart is not confidence in his owne wisdom or strength natural courage or any earthly thing but that which setleth him is faith in God His heart is fixed trusting in the Lord. Ver. 8. His heart is established he shall not be afraid until he see his desire upon his enemies The seventh proof of the believers blessedness is his security from his enemies Whence learn 1. Albeit the beleever be not exempted from having enemies yea and those mighty and terrible and such as will be studying a mischief against him and breathing out terrours yet faith in God will guard his heart so that he shall not be moved from the course of Gods obedience for all that the enemy can do His heart is established he shall not be afraid 2. The light of Gods Word doth shew unto the believer both his own delivery and the overthrow of his enemies which if he do not see in full effect in his own time yet he shall foresee it in the predictions of Gods Word He shall not be afraid until he see his desire upon his enemies Ver. 9. He hath dispersed he hath given to the poor his righteousnesse endureth for ever his horne shall be exalted with honour The eighth proof of the believers blessedness is from his constant course in fruitfulness of faith and from the fruits thereof Whence learn 1. The works of mercie to the distressed are a special fruit and commendation of the faith of the beleever He hath dispersed he hath given to the poore 2. The beleever so giveth as he may be still able to give to many He hath dispersed 3. As the beleevers righteousness by justification so his endeavour to be righteous in the effect of sanctification is not by fits but constant and permanent His righteousnesse endureth for ever 4. Albeit the righteous may have their reputation blasted among men yet God in due time shall make them honourable His horne shall be exalted with honour Ver. 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish The last proof of the blessedness of the beleever is that his enemies shall envie his happinesse when they shall see the godly in good case and themselves miserable Whence learn 1. Sometime even in this life the Lord so exalteth the beleever as his enemies are made witnesses thereof to their grief and however yet at length at the great day they shall see the believers joy clearly to the increase of their own sorrow The wicked shall see it and be grieved 2. The more the wicked do envie the good of the godly the more miserable doth he make himself He shall gnash with his teeth and melt away 3. As the seeming good which the wicked doth shall be consumed and vanish so the good which he hoped and desired to have shall never come to be enjoyed by him but shall vanish He shall melt away the desire of the wicked shall perish PSALME CXIII THis also is a Psalme of praise wherein first the Proposition that God is to be praised by all is set down v. 1 2 3. In the next place are the reasons taken from his incomparable majesty v. 4 5. In the third place are the reasons of his praise taken from his bountie towards men in raising the afflicted unto an honourable condition v. 6 7 8. and enlarging of desolate families v. 9. Ver. 1. PRaise ye the LORD Praise O ye servants of the LORD Praise the Name of the LORD 2. Blessed be the Name of the LORD from this time forth and for evermore 3. From the rising of the Sunne unto the going down of the same the LORDS Name is to be praised From the exhortation to praise God and declaration of his deserving to be praised Learne 1. As it is all mens duty to praise the Lord so in special it is the duty of his Ministers and Officers of his house First because their office doth call for the discharge of it publickly Next because as they should be the best esteemers of the reasons of his praise so also should they be the fittest instruments to declare it And lastly because the ungodly are deaf unto the exhortation and dumb in the obedience of it therefore when he hath said Praise ye the Lord he subjoyneth Praise O ye servants of the Lord. 2. As the Lord will not be known but as he declareth himself in his Word so he will not be praised save as he hath declared himself Praise the Name of the Lord. 3. The time of the exercise of Gods praise and continuation of this service hath no terme set unto it but is to endure all our life and for ever after Blessed be the Name of the Lord from this time forth and for evermore 4. The praise of the Lord is not to be confined unto any place people or nation but course should be taken that it may be extended from one end of heaven to the other from east to west on both hands south and north From the rising of the Sunne unto the going down of the same the Lords Name is to be praised for every where there is matter for it Ver. 4. The LORD is high above all Nations and his glory above the Heavens 5. Who is like unto the LORD our God who dwelleth on high In the reasons taken from the Lords Majesty Learn 1. God must be exalted above whatsoever excellency is to be seene in Kings and People in all the earth For the Lord is high above all Nations 2. God must be exalted above whatsoever glory is to
it be of mans devising They are the work of mens hands 4 So many members as the Images have serving to represent some perfections by them are so many lies for they have mouthes but speak not eyes have they but they see not They have â—ares but they heare not noses have they but they smell not they have hands but they handle not feet have they but they walk not neither speak they through their throat Vers. 8. They that make them are like unto them so is every one that trusteth in them For closing this reason he turneth the reproach which idolaters did cast upon the true God and his worship over upon themselves Whence learn 1. Albeit the Lord be angry at his own people yet must they not forsake him and go after idols to be helped by them for so doth the Church here teach us 2. The consideration of the folly of false Religion should make us cleave the closer to the true Religion and to abhorre the errors of humane devising for so are we taught by this example 3. As it is an honour to be of the true Religion so it is the greatest disgrace a man can have to be an idolater for the disgrace of the idol falleth upon the worshipper thereof as here we see 4. All idolaters are brutish the makers of idols authorizers of them worshippers and servers of them are all like reasonlesse and senslesse blocks in this matter like the idols which they make They that make them are like unto them that is They have eyes and see not c. 5 Whosoever do expect any good by making or worshipping of images they joyne inward worshipping of them with the outward and in their expecting any good by that means they prove themselves like reasonlesse blocks as void of true wisdome in this point as images are of sense and motion So is every one that trusteth in them Vers. 9. O Israel trust thou in the LORD he is their help and their sheild 10. O house of Aaron trust in the LORD he is their help and their sheild 11. Ye that fear the LORD trust in the LORD he is their help and their shield In the latter part of the Psalme the Church is encouraged to trust in the Lord and so to expect deliverance according to the petition set down v. 1. And that by seven reasons The exhortation to trust in God is threefold one directed to Israel v. 9. Another to the Priests and Levits v. 10. The third to all that fear God v. 11. Unto which exhortation the first reason of encouragement is added and repeated again and again Whence learn 1. No tentation of affliction should drive us from expecting relief in trouble and trusting in God for it for notwithstanding the Church here is under the feet of the heathen yet all are exhorted to trust in God O Israel trust thou in the Lord. 2. Whosoever in their trouble do trust in God may be assured to be delivered and guarded against all evils which may marre their blessednesse Trust in the Lord for he is their help and their shield 3. The Ministers of Gods house should go before the Lords people in trusting in God and adhering to him specially in time of trouble O house of Aaron trust in the Lord. 4. Such promises as are made in common to the house of Israel are sufficient to support the faith of publick Ministers of the Lords house as here we see He is their help and shield 5. As every one that feareth God is of the number of true Israelites so trusting in the Lord he may be no lesse confident of the consolation and protection of God then the publick Ministers of the Lords house Ye that fear the Lord trust in the Lord he is their help and their shâ—â—ld And this is the first reason of encouragement to trust in God Ver. 12. The LORD hath been mindfull of us he will blesse us he will blesse the house 〈◊〉 Israel he will blesse the house of Aaron 13. He will blesse them that fear the LORD both small and great The second reason of encouragement is taken from former experience of Gods respect unto his people that fear him and the third is taken from the promise of blessing them in time to come Whence learn 1. Albeit the Lord useth to afflict his people yet he doth not forget them or lay aside affection to them The Lord hath been mindful of us 2. The right use of by-past experience of Gods care of us in affliction and trials is to put trust in God in after-times of new trial and affliction as here The Lord hath been mindfull of us is made use of to this end 3 As the duty in trusting in the Lord is common to all sorts of persons so the blessing of faith is common and doth belong to all sorts of beleevers great and small He will blesse us he will blesse the house of Aaron he will blesse them that fear the Lord both great and small Vers. 14. The LORD shall encrease you more and more you and your children The fourth reason of encouragement to trust in the Lord is because the number of beleevers shall be multiplied Whence learn Albeit the Church be driven to deep affliction and distresse yet the number of the believers in God shall increase and the measure of Gods graces in his people shall be augmented and no age even unto the last shall want a posterity of believers and God will make no end of blessing them which is â—o small encouragement unto believers The Lord shall encrease you more and more you and your children Vers. 15. You are blessed of the LORD which made heaven and earth The fifth reason of encouragement is because God omnipotent hath pronounced believers to be blessed how miserable soever they may seem to themselves and to others Whence learn 1. Whatsoever distresse believers may fall into yet can they never be accursed nor deprived of the blessing of righteousnesse and eternal life for it is said to them all You are blessed of the Lord who calleth things that are not and maketh them to be 2. The sight of the Lords work in making heaven and earth of nothing should strengthen us to apprehend how richly the Lord can and will perfect what he saith of blessing his people You are blessed of the Lord who made the heaven and the earth Vers. 16. The heaven even the heavens are the LORDS but the earth hath he given to the children of men The sixth reason of encouragement to trust in God is that albeit the Lord be abundantly satisfied in himselfe and needeth nothing from the world yet men have need to depend upon his goodnesse and trust in him who hath given unto them the use of his creatures on the earth Whence learn 1. As it is no need of any creature which hath moved God to make a world but rather his superabundant self-sufficiency hath made the heavens the earth to this
2. The moderation of chastisements and salvation wrought by them should swallow up the grief of them and make them the matter of our Song as here we are taught The Lord hath chastened me sore yet he hath not given me over unto death 3. It is wisdom to observe the moderation of chastisements as well as their sharpnesse and weight and to remember that when adversaries do trouble us and would destroy us God is about only to correct us and do us good as here is observed Ver. 19. Open to me the gates of righteousnesse I will go into them and will praise the LORD 20. This is the gate of the LORD into which the righteous shall enter The third part of the Psalme wherein is set down the royal triumph of the Psalmist as the type of Christ First his marching up to the Sanctuary v. 19 20. Then his beginning the Song of praise and exhorting all the Church to rejoyce with him v. 21 22 23 24. Thirdly the Churches acclamation to her triumphing King v. 25 â—6 27. Fourthly the Psalmist as a type of Christ glorifieth God reconciled by Covenant to the Church and promiseth to praise him still and closeth the Psalm with an exhortation to thanksgiving as he began v. 28 29 As for the first the Psalmist as the type of Christ commands to make way for his entering into the Lords Temple and assembly of the Saints where he may praise the Lord. Whence learn 1. The place of Christs and the believers triumphing on the earth is the Assembly of the Church and they who are touched with the feeling of Gods grace and salvation have and should have a great desire to have God glorified in the holy Assemblies Open to me the gates of righteousnesse 2. As the material Temple of Ierusalem was so every visible Assembly of the Saints is the place where the righteousnesse of faith and obedience is to be preached where the Saints are to be edified in the course of righteousnesse and toward which the truly righteous have and should have great affection and desire to frequent and honour these meetings Open to me the gates of righteousnesse in which the righteous enter I will go into them 3. The exercise of the Church met together is mainly to proclaim the Lords praise I will go into them and praise the Lord. 4. The Church-assembly is the convenient place where the Lord and the righteous do meet This is the gate of the Lord into which the righteous shall enter And this is the first part of the description of the triumph Ver. 21. I will praise thee for thou hast heard me and art become my salvation 22. The stone which the builders refused is become the head stone of the corner 23. This is the LORDS doing it is marvellous in our eyes 24. This is the day which the LORD hath made we will rejoyce and be glad in it The second part of the description of the triumph hath the song of the Psalmist as the type of Christs song of praise wherin he in his own name and in the name of all believers praiseth God for hearing of the intercession made for the Church and for granting salvation to them Whence learn 1. The intercession of Christ and the prayers also of the Saints put up in his Name are all granted and thereby God is greatly glorified I will praise thee for thou hast heard me 2. The several victories of Christ and of his militant members are the fruits of Christs intercession and evidence of salvation to his mystical members Thou hast heard me and art become my salvation 3. As David the type so Christ represented by him was first despised and set at nought by the chief Rulers before he was exalted for he was indeed that precious stone set at nought by men The stone which the builders refused 4. Men may have high place in the visible Church who cannot take up Christ when he sheweth himself who have little skill to embrace Christ and apply him to themselves or others as the builders of the Church Priests Scribes and Pharisees refused to acknowledge Christ so much as for a true member of the Church He is that stone which the builders refused 5. Albeit men do misregard Christ offering himself in his doctrine and ordinances yet he is the rock whereon the Church is builded the foundation whereupon to settle it the corner-stone to hold the building compact together and the head-stone of the corner for adorning and perfecting the building gloriously Matth. 21. 9 15 42. He is become the head-stone of the corner 6. In nothing more doth the wisdome grace and power of God appear then in the magnifying of Jesus Christ and building of his Church This is the work of the Lord. 7. When the weakness of the Church in her self and the power of her manifold enemies and the impediments of this work are looked upon it is a wonder of wonders to see the going on of Gods work in it This is the work of the Lord and it is marvellous in our eyes 8. Albeit there be no day which God hath not made yet in the day of the manifestation of righteousnesse and life immortal through Christ the time of the Gospel and most specially the day of the resurrection of Christ from the dead wherein Christ was declared victoriously the only begotten Son of God is made a day of light and gladnesse to poor self-condemned sinners This is the day which the Lord hath made 9. Christ alloweth joy and gladnesse to every beleever and true member of his Church and willeth them to glorifie God in this holy joy wherein he will joyne with them We will rejoyce and be glad in it Ver. 25. Save now I beseech thee O LORD O LORD I beseech thee send now prosperity 26. Blessed be he that cometh in the Name of the LORD we have blessed you out of the house of the LORD 27. God is the LORD which hath shewed us light bind the sacrifice with cords even unto the hornes of the Altar This is the third part of the triumph wherein the Church makes her Lord welcome and congratulateth his victory prayeth for a blessing upon his Kingdome prophesieth of the blessings and sets her self to offer the sacrifices of praise and thanksgiving to God for it Whence learn 1. As it is the duty so is it the hearty desire of every believer to welcome Christ offering himself as our victorious Mediatour and King for he is worthy to whom Hosanna as it is written Matth. 21. should be sung 2. Where Christ cometh salvation also and spiritual prosperity cometh which was promised before and shadowed forth in types for Save now I beseech thee send now prosperity is a promising prayer 3. Albeit Christ hath no need of our prayers for advancing of his own Kingdome yet will he have us to pray for his peoples sake that his Kingdome may come and will have all believers in testimony of their love to
is called The judgement of his mouth 3. As the conscience of communicating of our knowledge and our spiritual gifts is a means of encouragement to seek a greater measure so it is an evidence of the sincerity and fruitfulness of what knowledge we have Teach me thy statutes with my lips have I declared all the judgments of thy mouth Ver. 14. I have rejoyced in the way of thy testimonies as much as in all riches The sixth evidence of his sincere endeavour to conforme his way to Gods Word is his joy in Gods service Whence learn 1. Delight in Gods service and worship is a mark of sincere obedience of his Word I have rejoyced in the way of thy testimonies 2. Spiritual joy in spiritual objects farre exceedeth any joy in worldly possessions I have rejoyced in the way of thy testimonies more then in all riches 3. It is a most sure joy which ariseth from the conscience of practical obedience and not from contemplation only I have rejoyced in the way of thy testimonies Ver. 15. I will meditate in thy Precepts and have respect unto thy wayes 16. I will delight my self in thy statutes I will not forget thy word The seventh evidence of his sincere endeavour to conforme his way unto Gods Word is his engagement to set his heart toward Gods Word in time to come and not to rest upon any thing already past and done Whence learn 1 Sincerity of our obedience present and past is proved best by joyning of our hearty resolution and purpose to go on for time to come I have rejoyced I will meditate I will delight in thy statutes 2. It is a profitable meanes to grow in grace to meditate on Gods Word I will meditate on thy Precepts 3. Meditation is then fruitful when in our conversation we have respect to the wayes of God set down in his Word whereupon we have meditated I will have respect unto thy wayes 4. In meditation on the Word and endeavour to make use of it in our life we will easily wax weary except we make this course our delight I will delight my self in thy statutes 5. Meditation will faile and delectation will wax cold except the Word be treasured up in a sanctified memory I will not forget thy Word Thus a copy is cast for a young man to cleanse his way and to make his life comfortable GIMEL In this section he prayeth the Lord for continuance of his life that he may have occasion of further service which he desireth may be done by him and for this end also he prayeth that he may have a deeper insight in the mysteries of Gods Word v. 17 18. And these two petitions he presseth by three reasons v. 19 20 21. He prayeth also for clearing of his innocency and for removing reproach from him for other three reasons v. 22 23 24. Ver. 17. Deal bountifully with thy servant that I may live and keep thy word 18. Open thou mine eyes that I may behold wonderous things out of thy law From the first two petitions Learn 1. As lengthening of life is the good gift of God in it self and no small benefit to the man who purposeth to employ it well so life may be lawfully prayed for Deal bountifully with thy servant that I may live 2. As the end of our life should be that God may be served so life should not be desired not loved except for that end but willingly laid down rather then we should forsake his command Deal bountifully with thy servant that I may live and keep thy Word 3. A faithful servant should count his by-past service richly rewarded by being employed yet more in further service as this prayer teacheth Deal bountifully with thy servant that I may live and keep thy Word 4. The whole Word of God is a law a Canon or rule whereby we should square our faith and conversation for it is here called also Thy law 5. We by nature are blinde and cannot see the light which doth shine in the Word of God till he open our eyes to behold it therefore prayeth he Open thou mine eyes 6. The Word of God is full of wonders high and heavenly mysteries and he who seeth them best doth wonder most Open thou mine eyes that I may behold wondrous things out of thy law Vers. 19. I am a stranger in the earth hide not thy Commandments from me 20. My soul breaketh for the longing that it hath unto thy judgements at all times 21. Thou hast rebuked the proud that are cursed which do erre from thy Commandments Of the three reasons of his petition one is because he is but a stranger here except for service another is because he longeth much to know more of Gods Word The third is because he seeth Gods vengeance following them who studie not to serve God Whâ—nce learn 1. Albeit the believer live on the earth yet he is not at home so long as he is on the earth I am a stranger in the earth 2. Whatsoever possession a godly man hath in the earth were it a Kingdome he should be a stranger for the matter of estimation of or affection to any thing on earth I am a stranger in the earth 3. Acquaintance with the Word of God is able to make up all the losses of the pilgrim and to season all his griefs it is able to supply the room of friends and counsellors to furnish light joy strength food armour and defence and whatsoever else the pilgrim needeth for the Lords Word shall either bring all these good things to the pilgrim or lead him to God where he shall finde them all I am a stranger in the earth hide not thy Commandments from me 4. There is a hiding of the Word of God when meanes to hear it explained by Preachers are wanting and there is a hiding of the comfortable and lively light of the Spirit who must quicken the Word unto us and from both those evils may we and should we pray to be saved Hide not thy Commandments from me 5. Albeit the godly be the dearest souls unto God of all men in the world yet will he exercise them with heart-breaking especially for spiritual causes that so he may raise in them an estimation of his own presence and furnish work in the mean time to their faith My heart breaketh for the longing which it hath unto thy judgements 6. It is not every faint and cold wish which maketh a beleever profit in Gods school there must be some heat and earnestness in holy desires and this affection as it may not be cold so neither must it be fleâ—ting but constant My heart breaketh for the longing which it hath at all times 7. These are proud men before God who are not penitent for their sin and are not subjected to his obedience for so are they here called 8. The Word of God condemneth the proud and pronounceth a curse upon them so long as they continue proud and impenitent
comfort can be abated and diminished by affliction the renewed sense of Gods love and friendship to us which we should seek after always can easily restore and recompense it Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth LAMED In this section he sheweth first how he was comforted under persecution by faith in Gods Word and to this end he commends the worth of the Word of God or of the Scripture for foure reasons The first is because of the stability of it in heaven v. 89. The next for the durable usefulness of it in every age of the Church v. 90. The third is because by Gods Word the earth is established v 90 91. The fourth is because of his own experience of comfort and strength by it in his affliction v. 91. And in the next part he expresseth his thankfulnesse in the rest of the verses of this section Ver. 89. For ever O LORD thy word is setled in heaven 90. Thy faithfulnesse is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinances for all are thy servants 92. Vnlesse thy law had been my delight I should then have perished in mine affliction In his setting down his comfort which he had by faith in the Word and what estimation he had of the Scripture Let us learn 1. God hath given unro us his Word to bear up our faith in every hardest condition and it is a sure rock which wil not fail us whatsoever appear or howsoever we do faile or faint For ever O Lord thy word is established 2. Albeit the effect of Gods Word doth not appear sometime but is over-clouded with trouble and tentations yet it is sure and fixed by Gods decree unalterable in heaven and cannot want the effect in due time For ever O Lord thy word is setled in heaven 3. The stability of the Lords Word depends upon the stability of Gods truth and faithfulness which because he is absolutely unchangable his VVord is so also Thy faithfulness is unto all generations 4. The truth of God is not alwayes hid up in heaven but in all generations the truth of the VVord and the faithfulness of God who hath spoken it is from age to age made manifest among men Thy faithfulness is unto all generations 5. The stability of the earth is nothing but the effect of Gods VVord and the stability of the earth and frame of the world is a pawne of the stability of Gods VVord Thou hast established the earth and it abideth 6. As heaven and earth do continue in their motion and station and do serve God as his Word hath ordained so should we do They continue this day according to thy Ordinances for all are thy servants 7 Affliction draweth forth the worth of Gods Word which otherwise could not be known and lets it be seen that the Word of God is able to save a sinking man in tribulation Unlesse thy law had been my delight I should then have perished in my affliction 8. The Word of God being received by faith is able not only to save the believer from desperation in trouble but also to make him rejoice as he who is feeding on delicates as experience hath proved Unlesse thy law had been my delight I should have perished in mine affliction Ver. 93. I will never forget thy Precepts for with them thou hast quickened me 94. I am thine save me for I have sought thy Precepts 95. The wicked have waited for me to destroy me but I will consider thy testimonies 96. I have seen an end of all perfection but thy Commandment is exceeding broad In the latter part of this section he sheweth his thankfulness first by engaging his heart to the faith and obedience of the Word v. 93. Then by dedication of himself unto God as his servant to be saved by him v. 94. Thirdly by engagement of his heart to continue against all persecution in the obedience of the Word v. 95. And fourthly by commendation of the Word above all things in the world v. 96. Whence learn 1. The worth of the Word of God is found so excellent in the experience of the believers that their experience doth sixe and settle their estimation of it their love to it and their purpose to make use of it alwayes I will never forget thy Precepts for with them thou hast quickened me 2. The believer is the Lords peculiar servant bound to him by the bonds of Creation Redemption and Covenant and it is his duty thankfully to reckon his interest and right in God and Gods interest in him for his own encouragement and for Gods praise I am thine 3. When a mans faith is strengthened about his own interest in God then may he be confident to pray to God and to expect for salvation temporal and eternal from him I am thine save me 4. Honest endeavour to obey Gods commands how weak soever doth prove the believers interest in God and confirmeth his hope to be saved by him I am thine save me for I have sought thy Precepts 5. Persecutors of Gods servants for obedience to Gods Word are in effect murtherers both of soul and body in driving them to forsake Gods commands The wicked have waited for me to destroy me 6. The trouble which the godly sustain by persecutors should drive them to search more deeply into the Word of God and to harden themselves against all that the persecutors can do and every comfort given to them from the Word should do the same But I will consider thy testimonies 7. The use of all things visible is temporal but the use and benefit of the Scripture is everlasting all things visible have their own perfections in their own kinde and do extend some of them to one temporal use others of them to another use but the Word of God extendeth in its kinde to all uses which may bring blessedness in this life and in the world to come A man may satisfie himself in the contemplation of the worth and vertue of any thing which is visible in the world but the riches of the Word of God is unsearchable the deep wisdome of God in the Scriptures is unscarchable and the perfection of the Scripture is above all comparison I have seen saith he an end of all perfection but thy Commandment is exceeding broad MEM. Ver. 97. O how love I thy law it is my meditation all the day He goeth on in this section to commend the VVord of God and to shew his estimation of it for eight reasons The first is because it hath gained the affection of his heart unto it so as he cannot but continually dwell upon the meditation of it VVhence learn 1. As the Scripture in it self is most lovely for the Author matter and use thereof so is it most affectionately loved by the beleever and none can either expresse or judge how great is his affection to it
faith there is a sincere keeping of the commands My soule hath kept thy testimonies 3. VVhere the love to Gods VVord and the obedience thereof exceedeth the mans love to any thing which might divert him there is a sincerity in keeping of the VVord I love thy testimonies exceedingly 4. As the looking alwayes unto Gods all-seeing eye is a special meanes to make a man keep his commands so the conscience of his endeavour so to do testifieth sincerity I have kept thy Precepts and thy Testimonies for all my wayes are before thee TAU Vers. 149. Let my cry come near before thee O LORD give me understanding according to thy Word In this last section he closeth all the former sweet meditations and comfortable expressions concerning his faith and love and the fruits thereof with five petitions The first is for the encrease of saving knowledge of the Scriptures Whence learn 1. Nothing is so necessary to be sought of God as practical knowledge whereby a man may know how to behave himself toward God and man in every estate according to the rule of Scripture Give me understanding according to thy word 2. If God delay to answer us in this petition or any other or seem to hide himself from us let us follow hard after him with earnest supplication as the Psalmist teacheth us Let my cry come near before thee O Lord. 3. The promises of Gods Word are sufficient to give us breath in crying and hope to have a good answer and patience till it come Give me understanding according to thy Word Ver. 170. Let my supplications come before thee deliver me according to thy Word The next petition is for deliverance out of his trouble Whence learn 1. Albeit the believer is not exempted from trouble but rather engaged to bear the crosse till he come to the crown yet is he priviledged to have accesse to God in prayer for comfort strength and deliverance from it Let my supplication come before thee deliver me according to thy Word 2. The believer craveth nothing but what is promised and as that may so it doth satisfie him Deliver me according to thy Word Vers. 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall speak of thy Word for all thy Commandments are righteousness He strengthens his hope in these two prayers by a promise of thankfulness for any measure of a gracious answer Whence learn 1. As the end of our petitions should be that we may be enabled to praise God really so the use of granting of our petitions should be thanks and praise My lips shall utter thy praise when thou hast taught me thy statutes 2. Thanksgiving in words doth best beseem the man who indeed is obedient in his life unto God and as no man can obey God in his deeds but he that is taught of God so he that is taught of God to obey in deeds may well promise upon that condition to praise God in words also My lips shall utter praise when thou hast taught me thy statutes 3. To teach others the wayes of God requireth that we our selves be taught of God When thou hast taught me thy statutes my tongue shall speak of thy Word 4. There is no ground of edifying our selves and others and of glorifying of God but from the Word of the Lord My tongue shall speak of thy Word 5. True righteousness is to be found only in the Word of God and nothing is approved in it nor recommended to us by it save righteousnesse only which should move us thy more to study it our selves and then to communicate it to others For all thy Commandments are righteousnesse Ver. 173. Let thine hand help me for I have chosen thy Precepts 174. I have longed for thy salvation O LORD and thy Law is my delight A third petition is for assistance in trouble till God should send full delivery to him whereof three reasons are subjoyned One from his making choice of the Word above all earthly things Another from his longing and expecting of deliverance according to it And the third is from his delight in the Word Whence learn 1. As they who are resolved to serve God may be sure of opposition and of adversaries and of trouble from them so may they be perswaded to finde Gods help in all their troubles against adversaries for this much is imported in those words Let thy hand help me 2. Aâ—beit allurements to divert the believer from Gods obedience be offered unto him yet must he reject them and deliberately prefer Gods obedience to them all for thus much is imported in the Psalmists practice For I have chosâ—n thy Precepts 3. He who hath preferred obedience to the baits of sin and hath resolved rather to suffer then to sin may look for Gods assistance to sustain him in his trouble that he shall never have cause to repent him of his choice Help me for I have chosen thy Precepts 4. Albeit it be natural to seek deliverance out of trouble yet it is proper to the godly to love no deliverance but such as God sendeth by his owne meanes in his own time and in this minde to wait for this sort of deliverance in the way of Gods obedience For I have longed for thy salvation O Lord was the Psalmists way to be delivered 5. The beleever is not comfortlesse in his trouble he hath his own spiritual comfort pleasure and delight in Gods truth or in God manifested therein Thy Law is my delight saith the Psalmist in trouble Ver. 175 Let my soule live and it shall praise thee and let thy judgements help me A fourth petition is for continuation of his life for honouring of God Whence learn 1. As the godly have no will to fall into the hands of men or to lose their life by murtherers so do they not love life but for further glorifying of God Let my soule live and it shall praise thee 2. Whosoever have a design to honour God in their life which design they have not as yet attained may lawfully pray for prolonging their life a while Let my soule live and it shall praise thee 3. As the Word of God hath pronounced sentence already for the sustaining of his suffering servants and for taking order with their persecutors so accordingly may the godly pray and expect to be helped Let thy judgements help me Ver. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy Commandments The fifth and last petition is that the Lord would recal the Psalmist now being a banished exile and bring him home to the communion of his people as a wandring sheep is brought home to the flock by a kindly shepherd Whence learn 1. As the beleever is alwayes a pilgrim in his affection toward this earth so also he may be corporally banished from his native countrey and thrust out fâ—om the fellowship of the Church as the experience of the
Psalmist teacheth who doth lament his case saying I have gone astray like a lâ—st sheep driven out by storme or dark day or by the hunting of the dogs chased out from the rest of the flock 2. Albeit the banished beleever be separated from the fellowship of the Church and from his friends yet not from communion with God the good shepherd who heareth the bleating of the poor wandering sheep whereever it be and will take care of it and seek it out Seek thy servant saith the exile Psalmist unto the Lord. 3. The way for the beleever to keep communion with God in his trouble of banishment or whatsoever other trouble is to remember the direction of God in his Word for going on in the way of faith and obedience and he may assure himself that the good shepherd shall not forget him Seek thy servant for I do not forget thy Commandments PSALME CXX THe scope of this Psalme is by the experience of the Psalmist to teach and comfort such as shall be traduced and falsely slandered His exercise and deliverance is set down summarily v. 1. And his prayer in his distresse more largely in the rest of the Psalme Ver. 1. IN my distresse I cried unto the LORD and he heard me From his exercise in general and deliverance Learn 1. The godly oft-times are put to straits and perplexities thaâ— they know not what to do till they go to God by prayer In my distresse I called unto the Lord. 2. Distresse is a means to make prayer fervent and fervent prayer wanteth not a good answer I cried unto the Lord and he heard me Ver. 2. Deliver my soule O LORD from lying lips and from a deceitful tongue In the rest of the Psalm he first puts up his petition to be saved from the bloody tongue of the calumniator v. 2. and then denounceth Gods judgement against him v. 3 4. and closeth with a lamentation v. 5 6 7. From his particular petition Learn 1. How innocently soever the godly shall behave themselves yet are they subject to the bitter back-biting of bloody calumniators traducâ—ng them and forging lies against them to make their Governours and Judges fall upon them as the Psalmists experience sheweth Deliver my soule or my life O Lord from lying lips and from a deceitful tongue 2. Albeit the innocent beleever can finde no meanes to refute the calumnie nor be able to eschew the danger wherein to he is cast thereby yet God can finde a way for clearing of his name and saving his person as the prayer teacheth Deliver my soule O LORD from lying lips Ver. 3. What shall be given unto thee or what shall be done unto thee thou false tongue 4. Sharp arrowes of the mighty with coales of Iuniper He denounceth Gods judgement against the calumniator however the matter shall go Whence learn 1. The calumniator hath as little advantage by his sin as any sort of sinner but for the judgement of God he is sure of it For what shall be given unto thee thou false tongue 2. The traducer of the godly hath exquisite vengeance waiting for him which he never dreamed of and which no tongue can sufficiently expresse What shall be done unto thee thou false tongue 3. As calumnies do hurt the name of the godly suddenly before he can be aware and the wound remaineth long as arrowes shot against them and as the coales of Juniper have the greatest heat and burne long ere they be quenched so shall the judgement of the calumniator be Sharp arrowes of the mighty or shot by a strong man and coales of Iuniper Ver. 5. Wo is me that I sojourne in Mesech that I dwell in the tents of Kedar 6. My soule hath long dwelt with him that hateth peace 7. I am for peace but when I speak they are for warre In his lamentation Learn 1. False brethren counterfeit professors of Religion rotten members of the visible Church are no better neighbours then savage and wilde Barbarians robbers Muscovites and Arabians Men of Mesech and Kedar without the verge of the visible Church 2. It is a wofull condition to dwell among the wicked and yet the godly cannot eschew it they may well lament it Wo is me that I sojourne in Mesech that I dwell in the tents of Kedar 3. So long as the godly live among wicked calumniators they reckon themselves as banished men living in a forreigne Countrey and are made oft-times to lament their condition Wo is me that I sojourn in Mesâ—ch and dwell in the tents of Kedar 4. A man should have a great cause of lamenting before he give 〈◊〉 to his wo his patience should do its part for a sufficient 〈◊〉 time in hope to have the evil remedied for the Psalmist 〈◊〉 not break forth at first but saith My soul hath long dwelt with him that hateth peace 5. It is not sufficient to live innocently with the wicked but duty requireth that we should labour 〈◊〉 mitigate the fury of adversaries as the Psalmist did I am for peace 6. If peace be studied with those among whom we do live and we obtain it not yet shall the ditty of the wicked be so much the more augmented thereby When I speake they arâ— for warre PSALME CXXI A Song of degrees The scope of this Psalme is to shew that howsoever we 〈◊〉 ready to seek help any where else rather then in God ye 〈◊〉 help is to be had except from God perfect help and full deâ—â—very is to be had in him undoubtedly as the Psalmists expeâ—â—ence and example of faith do teach wherein the Psalmist leaving all other confidences beside God betaketh him to â—od Almighty only v. 1.2 And from his own experience giveth encouragement to all Gods people to place their confidence in God alone by six promises in the six verses following to the end of the Psalme Vers. 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the LORD which made heaven and earth From the Psalmists example and exercise Learn 1. The Lord useth to bring such trouble upon his own children as shall make them sensible of their own weaknesse and of their need of help for otherwayes we are ready to encounter with smaller troubles in our own strength I will lift up mine eyes to the hills from whence cometh my help 2. Some one earthly power or other is the first refuge which naturally we do loâ—k unto to see what help may be found there which our natural inclination the Psalmist taxeth indirectly in the name of lifting the eyes to the hills to wit to the powers of the world rather then to the heavenly hills of Gods omnipotency I lift up mine eyes unto the hills not these earthly ones will he say which I see cannot help me but to hills higher then the highest earthly help as afterward he maketh clear 3. Nothing can satisfie faith except the alsufficiency of God who made heaven and earth
of nothing and can give help where there is no appearance of relief My help cometh from the Lord which made heaven and earth Vers. 3. He will not suffer thy foot to be moved he that keepeth thee will not slumber For the confirmation of his own faith and the faith of others that they may rest on God and depend upon him only for reliefe in their straits whether they have means of delivery or not he bringeth forth six promises of God unto the believer for our faith being weak hath need to have the promises of God branched into small parts and multiplied in particulars that so they may be the more easily applied The first promise is in this verse Whence learn 1. Albeit the believer be of himselfe weak and ready to fall yet the Lord will save him from ruine and keep him fast in the defence of the truth for which he is put in straits He will not suffer thy foot to be moved 2. The providence of God is so vigilant for the safety of the beleever as the believer needeth not to fear lest he suffer any inconveniency by Gods oversight for He that keepeth thee will not slumber Ver. 4. Behold he that keepeth Israel shall neither slumber nor sleep A second promise made to all Gods people which also confirmeth the former promise Whence learn 1. The Lord is keeper and watchman over his Church and every member thereof and this is his Stile and memorial in all ages Behold he that keepeth Israel shall neither slumber nor sleep 2. The right which particular believers have unto promises doth belong unto them because they are made to the Church over which the Lord taketh such caâ—e as he never in no moment of time faileth in his attending the Church and every particular member thereof He that keepeth Israel shall neither slumber nor sleep Ver. 5. The LORD is thy keeper the LORD is thy shade upon thy right hand The third promise particularly directed to the believer including the Psalmist himselfe Whence learn 1. Albeit the believer hath not a promise to be free from trouble and persecution yet he hath a promise of consolation in it and of defence from the hurt of it The Lord is thy keeper the Lord is thy shade 2. When trouble cometh the Lord is not farre to seek but is ready to be found for protection and consolation The Lord is thy shade upon thy right hand Vers. 6. The Sunne shall not smite thee by day nor the Moon by night The fourth promise made with allusion unto and application of that care which God had over his people when he brought them out of Egypt through the wilderness whom he guarded them from the heat of the Sunne by a cloud by day and from the cold and moistnesse of the night and Moon by a pillar of 〈◊〉 by night Whence learn 1. Albeit the believer be subject to sundâ—y perils from adversity and prosperity from one adversary power at one time and from another adversary power at another time yet the Lord so careth for him and so tâ—â—perateth and moderateth his exercises that he shall be sure not to be harmed in order and relation to the carrying on of his felicity The Sunne shall not smite thee by day nor the Moon by night 2. What care the Lord had over his people in the wildernesse the same hath he still over every believer as the application of the like mercy doth shew The Sunne shall not smite thee by day c. Ver. 7. The LORD shall preserve thee from all evil he shall preserve thy soul. From the fifth promise Learn 1. Whatsoever trouble shall befall the believer he shall be freed from the evil of it because God shall make all troubles work together for his good The Lord shall preserve thee from all evil 2. If the believer lose any thing by trouble he shall not lose what is most precious the Lord shall save his soul and so long as it is expedient his bodily life also He shall preserve thy soul. Ver. 8. The LORD shall preserve thy going out and thy coming in from this time forth and even for evermore From the sixth promise Learn 1. Albeit all men have need to have their carriage in all their affaires directed of God yet none hath the promise of direction and successe save the believer only to whom it is said here The Lord shall preserve thy going out and thy coming in 2. The Lord so taketh his own by the hand to care for them as he doth not leave them nor forsake them afterward but goeth along with them for ever The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore PSALME CXXII THe Arke of God had for a long time moved from place to place at length the Lord revealeth unto David the place wherof Moses had spoken to be Sion where the Arke should rest and there David set up the Aâ—ke having revealed unto the people the Oracle whereupon the people did heartily embrace the will of God and came to that place appointed for publick worship and did invite one another to go up to worship In this Psalme we have first Davids joy for the peoples willingnesse to assemble unto the Lords house v. 1 2. In the next place he praises Ierusalem v. 3 4 5. In the third place he exhorteth all to pray for the peace of Ierusalem representing the universal Church and useth some reasons to set them forward on the duty v. 6 7 8 9. Ver. 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 Ierusalem From the joy which David had in the peoples willingnesse to joyne together in the publick worship of the Lord Learn 1. Sometime the message of the Lords servants is well taken at their hand and the fruit of their labour is â—eturned upon them to their no small joy as here David professeth in his experience I was glad when they said unto me Let us go 2. As people lawfully may yea and should not only stirre up one another by their example and mutual private exhortation unto the service of God but also stirre up their teachers and Rulers so teachers and Rulers should think it no incroachment upon their office nor disparagement to their person or gifts or place to be stirred up to their duties by the people but rather should cherish and foster the peoples holy zeal as here we are taught by Davids practice I was glad when they said unto me Let us go into the house of the Lord. 3. As it is no small benefit to have a setled place for publick Assemblies unto Gods worship so should it be thankfully acknowledged when it is bestowed and resolutely made use of as here we see the people did Our feet shall stand within thy gates O Ierusalem Ver. 3. Ierusalem 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 the thrones of judgement the thrones of the house of David He commendeth Ierusalem the figure of the Church of God and of the corporation of his people First as a City for a community Secondly as the place of Gods publick Assemblies for religious worship Thirdly as the place of publick judicatories for governing the Lords people under David the type of Christ. Whence learn 1. The Church of God is not without cause compared to a City and especially to Ierusalem because of the union concord community of lawes mutual commodities and conjunction of strength which should be among Gods people Ierusalem is builded as a city that is compact together 2. That which commendeth a place most of any thing is the erecting of the Lords banner of love in it and making it a place for his people to meet together for his worship Ierusalem is a city whither the tribes go up 3. Whatsoever civil distinction Gods children have among themselves and howsoever they dwell scattered in several places of the earth yet as they are the Lords people they should entertain a communion and conjunction among themselves as members of one universal Church as the signification of the peoples meeting thrice in the year at Ierusalem did teach Whither the tribes did go up the tribes of the Lord 4. As the tribes so all particular Churches how farre soever scattered have one Lord one Covenant one Law and Scripture signified by the tribes going up to the testimony of Israel or to the Ark of the Covenant or testimony where the whole ordinances of God were to be exercised 5. The end of the ordinances of God of holy covenanting and communion and joyning in publick worship is to acknowledge the grace and goodnesse of God and to glorifie him for the tribes did go up to give thanks unto the Name of the Lord. 6. The Church of God wanteth not the one Government and Governours Courts and Judicatories belonging to Christ and his Church as the erecting of Ecclesiastick Judicatories in Ierusalem did signifie and teach for there are set thrones of judgement 7. The civil Governours in their civil power should contribute what their power can to the furtherance of the Church-Government and the Courts thereof as the thrones of the house of David joyning their assistance in Ierusalem unto the Ecclesiastick Courts did signifie and teach There are set the thrones of the house of David Vers. 6. Pray for the peace of Ierusalem they shall prosper that love thee 7. Peace be within thy walls and prosperity within thy palaces 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the house of the LORD our God I will seek thy good In the last place he exhorteth all to pray for the peace of Ierusalem or of the Church signified by it and joyneth four motives unto it One because as it was a proof of love to the Church so it had a promise of a blessing v. 6. Another motive is from his own example praying for it v. 7. A third because so did love to the brethren require v. 8. A fourth motive because so did respect and love to the Church or house of God require v. 9. Whence learn 1. The Universal Church militant should be dear to every member thereof and prayed for that it may prosper Pray for the peace of Ierusalem 2. As none can pray for the welfare of the Church heartily except they love her so none shall love her and seek her welfare but shall fare the better for it for it is promised here They shall prosper that love thee 3. The Church is a warre-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 Ieruâ—alem with her walls and towers did shadow forth Peace be within thy walls 4. Peace within the Church is no lesse needfull then prosperity within it and if peace be within the Church it matters the lesse what enemies she have without Peace be within thy walls and prosperity within thy palaces doth import or insinuate so much 5. All the members of the Church militant should be affected one to another as brethren as fellow-partners in losse and gaine for the relation which they have to one Father the Lord and one Mother the Universal Church For my brethren and companions sake I will now say Peace be within thee 6. Seeing the Church is the Lords dwelling house in this world whosoever loveth the Lord must not onely inwardly affect but also effectually by all means endeavour to promote the good of the Church that is to say every true member of the Church must do what in him lieth and as his calling will suffer to have Religion established Gods ordinances obeyed publick worship erected the Word truly preached Sacraments rightly administred and Church-Government according to the Word of God exercised for so teacheth this example Because of the house of the Lord my God I will seek thy good PSALME CXXIII THe scope of this Psalm is to teach the Lords people how to carry themselvs when they are oppressed by the tyranny of their proud adversaries and are destitute of all help under heaven wherein the Psalmist maketh his addresse to God in patience humility and hope v. 1 2. And prayeth for comfort under and relief from the contempt of the proud adversaries v. 3 4. Ver. 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens 2. Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the LORD our God until that he hath mercy on us From the Psalmists addresse unto God by this short prayer under the oppression of the Church Learn 1. The force of prayer doth not consist in multitude of words but in faith and fervent laying forth of desires before the Lord as here we see 2. It is not strange to see Gods children oppressed and despised and destitute of all relief except of what may be expected from heaven as this case here set down sheweth 3. Albeit the Lord seem to hide himselfe from all manifestation of his kinde respects unto his people on earth yet he will be found in heaven and there must we betake our selves in hardest straites Unto thee lift I up mine eyes O thou that dwellest in the heavens 4. The very lifting up of the bodily eye of the believer towards God in his trouble hath its own use and force with God Unto thee lift I up mine eyes 5. As servants of old were in their condition slaves deprived of the common comfort of liberty might wear no weapons were exposed to all injuries and had no help or comfort except the
and we are escaped 4. It is as easie for God to deliver his people out of their enemies hands even when they have the godly in their power as to break a net made of threed or yarn wherewith birds are taken Blessed be the Lord the snare is broken and we are escaped 5. The fairest fruits of our by past experience is to glorifie God by confidence in him for time to come as here Our help is in the Name of the Lord. 6. Then is our confidence in God to be delivered from evil well bottomed when we consider the Lords Omnipotency manifested in the creation of the world and held out by his Word unto us for so much doth the Psalmist teach when he maketh mention of the Name of the Lord and the work of the Lord in professing of his confidence Our help is in the Name of the Lord who made heaven and earth PSALME CXXV THe scope of this Psalme is to confirme the faith of the believer persecuted and oppressed by the wicked that he may hold out walking in the straight way of Gods obedience and to this end the Psalmist useth four arguments The first is from the stability of the believers felicity v. 1 2. The second is from the short time of his trouble which he shall suffer by persecutors v. 3. The third is from the goodnesse which God will manifest toward him set down in the Psalmists prayer v. 4. The fourth is from the Lords judgement upon backsliding hypocrites who make shift for themselves to be freed from trouble by unlawfull meanes v. 5. Vers. 1. THey that trust in the LORD shall be as mount Sion which cannot be removed but abideth for ever 2. As the mountaines are round about Ierusalem so the LORD is round about his people from hence forth even for ever From the first encouragement to trust in God in the time of trial Learn 1. There is no service more acceptable to God or more profitable to us then glorifying of God by faith in him when tentations do assault us as the professing of the duty and motives which are used here do teach us 2. Seeing the happinesse of the believer is so established that he cannot misse of it he may the more chearfully hazard in God service all things temporal and moveable trusting in the Lord They that trust in the Lord shall he as mount Sion which cannot be removed but abideth for ever 3. The preservation of the believer and the stability of his blessednesse floweth not from any strength in himselfe but from the Lords guarding of him As the mountaines are round about Ierusalem so the Lord is round about his people Ver. 3. For the rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands unto iniquity From the second encouragement of the beleever to trust in God in the time of trial Learn 1. No promise made to the believer must secure him from being exercised with trouble but rather must fore-warne him of and fore-arme him against trouble for here it is presupposed he may be burthened by the rod of the wicked 2. It is a sore trial for the godly to have their Rulers their persecutors for righteousnesse but this exercise shall not last long For the rod which is the signe of power of the wicked shall not rest on the lot of the righteous 3. Because there is hazard lest the believer should faint in trouble therefore the Lord will not trie his own who believe in him above their strength but will give them a deliverance that they may escape The rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Ver. 4. Do good O LORD unto those that be good and to them that are upright in their hearts From the third motive to believe in God in time of trial especially Learn 1. The true believer is a good man harmless bountifull delighting to do good to all men and to do wrong to no man for here he is so called Do good O Lord to those that be good 2. Albeit the believer seem to be hardly handled by afflictions yet shall it afterward appear that God hath thereby been working for his welfare for the praâ—er of the Psalmist indited by God doth promise so much Do good O Lord unto those that be good 3. As a man that trusts in God is honest in his heart how weak soever in doing the good he would and he taketh care not only to cleanse his life but also to purifie his heart so shall he be dealt with by God as a good man whatsoever be his own estimation of himselfe Do good to those that are good and unto them that aâ—e upright in their heart Ver. 5. As for such as turn aside unto their crooked wayes the LORD shall lead them forth with the workers of iniquity but peace shall be upon Israel From the fourth motive to believe in God for bearing out in trial Learn â—â— In the time of trial there will sundry be found hypocrites counterfeit dealers misbelievers who will shift for themselves and turn aside from the obedience of faith by their own crooked â—ourses as here is insinuated As for such that turne aside unto their crooked wayes 2. God will decipher hypocrites who do not trust God or do not adhere to the obedience of faith in time of trouble and triall and will put them as complyers with the wicked in the same reckoning with his open enemies The Lord will lead them forth with the workers of iniquity 3. To look upon the judgements of God pursuing backsliding mis-believers in time of persecution should be a strong motive to make professors constant in the obedience of faith on all hazards in time of trial for the punishment of the wylle mis-believer is set down here to teach men to be honest and stout in the faith and obedience of God For such as turn aside unto their crooked wayes the Lord shall lead them forth with the workers of inâ—quity 4. Whatsoever trouble the Lords people shall be put unto in the time of trial they shall still remaine in Gods favour and grace and when the Lord hath purged his Church in some measure by winnowing corrupt hypocrites out from among his people the Church shall be restored to her peace But peace shall be upon Israel PSALME CXXVI THis is the Churches song of thanksgiving for her delivery from the captivity of Babylon wherein first the greatness of the mercy is set down v. 1 2 3. then a Prayer to God for enlarging of the benefit by making many to embrace the offer of delivery v. 4. and thirdly an encouraging consolation to such as had returned or should returne from Babylon to their own land v. 5 6. Ver. 1. WHen the LORD turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
out in time of trouble so should we in the sense of our own inablity to suppresse them intreat God to bridle our tongue that nothing break forth to his dishonour Set a watch O Lord before my mouth keep the door of my lips Vers. 4. Incline not mine heart to any evil thing to practise wicked works with men that worke iniquity and let me not eat of their dainties In the third petition for guiding of his heart and actions Learn 1. The godly are subject also to another tentation under persecution to be driven to some unlawfull way of revenge or some sinfull compliance with the wicked either by terror or allurement as this petition doth import 2. The holiest of Gods servants have reason to pray unto God Lead us not into tentation when they consider that their daily sinning may open a door to justice to give over their hearts for a time to its own natural wicked inclination for in the sense of this danger David prayeth Encline not my heart to any evil thing 3. As to meet injuries with injuries is not a meanes to be rid out of trouble but a meanes to involve us in further trouble so also to comply with workers of iniquity for fear of danger from them is not a meanes to eschew trouble but rather a meanes to draw down Gods wrath Encline not my heart to any evil thing to practise wicked works with them that work iniquity 4. As the Lord is the only Sovereigne over the heart in whose hand the heart is to turne it where he pleaseth so will he being intreated by prayer set it right Incline not my heart to any evil thing 5. The present pleasure and commoditie of sinne is in high estimation with the sinner and much sweeter to him then what he may lawfully enjoy The pleasures of sinne are his delicates 6. No man can keep himselfe from being taken with the allurements of a sinfull course except the Lord preserve him Let me not eat of their dainties 7. The holiesâ— men in Scripture have been most sensible of the impotency of their own free will and inability to resist tentations or to bring forth the habits of grace unto action most diffident of themselves most dependant upon God most carefull to make use of meanes and consciencious in following of ordinances as their prayers do testifie Encline not my heart to any evil thing let me not eat of their dainties Vers. 5. Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities The fourth petition is for the benefit of the communion of Saints wherein David perceiving the mischief which unhappy flatterers about the King procured to the King and to the godly in the land he prayeth to God to grant him such godly men about him as would never consent to any wrong deed of his but would disswade him dissent from him yea reprove and rebuke him rather if need were which sort of friendly smiting of him he promiseth shall be most acceptable to him and for this he giveth four reasons the first whereof is because he had so much love to his enemies as to pitty them in their calamities and to pray for them Whence learn 1. As flatterers are a plague to Princes especially when they are upon unjust courses so righteous and faithfull admonishers of us in whatsoever place we are in are a notable blessing and worthy to be prayed for Let the righteous smite me 2. According as a man doth hate sinne and love righteousnesse so he hateth flattery and loveth to be freely dealt with and reproved or admonished for it is the love of righteousnesse and hatred of sinne which maketh David say Let the righteous smite me 3. No man is so farre mortified but a reproof will be a wound to his proud flesh Let the righteous smite me 4. Free dealing and plaine reproof is a fruit of love unfeigned Let the righteous smite me it shall be a kindnesse 5. As most precious oile is to the body so is the counsell admonition and reproof of the righteous to the soul for the fruit of both is health and gladnesse Let him reprove me it shall be an excellent oile which shall not break my head 6. The godly when they are persecuted need not to seek private revenge for calamities do abide their persecutors which they by faith in Gods Word may clearly foresee as David here doth presuppose unquestionably that their calamities were coming My prayer shall be in their calamities 7. The Lords children should be so far from private revenge and so ready to come off that course if they be tempted to it that they should keep so much love to their adversaries as may make them discharge all commanded duties toward them as David here is disposed whose words import thus much if I were set upon private revenge Lord let me finde a friend to hinder me because I resolve to follow the duties of commanded love toward mine adversaries For yet my prayer also shall be in their calamities And this is the first reason of the fourth petition Vers. 6. When their judges are overthrown in stony places they shall heare my words for they are sweet The second reason is from his purpose to deal with the simple people who now did persecute him by the misleading of their corrupt Rulers as with his kindly subjects disciples or children and doth hope to finde them tractable Whence learn 1. Difference must be put between ring leaders in an evill course and those that follow it in simplicity for so doth the Prophet here put difference betwixt the people and their corrupt and wicked Judges 2. Wicked Rulers and mis-leaders of people shall be fearfully punished as they who are cast down from a steep place and fall among stones Their judges shall be overthrown in stony places 3. Mis-led people should be kindly entertained and instructed in the truth of Gods Word as disciples and children so soon as the Lord doth offer opportunity When their judges shall be overthrown in stony places they shall hear my words 4. As the doctrine of grace and godlinesse is sweet and pleasant in it selfe so should it be esteemed of by the preachers and so recommended to the people and so handled in the way of preaching of it as it may be acknowledged by the people to be such and this shall be if with the deciphering of sinne and the curse the remedy constantly be holden forth in Christ if with the doctrine of all moral duties people be directed to draw strength to obey them from Christ and to seek to have their service acceptable through Christ for thus shall the words of the Lord be both pleasant and profitable to people This course did David resolve They shall hear my words for they are sweet Ver. 7. Our bones are scattered at the grave mouth as
when one cutteth and cleaveth wood upon the earth This is a third reason not only of the fourth petition but also and mainly of the whole prayer for comfort and delivery from persecution wherein many of the Lords Priests were slaine and many others of Davids friends were undone and no more regard had of their lives and bones then the hewer of wood hath regard to the chips which fall off in hewing wherein David and his followers were a type of Christ and of his followers whose persecution is here represented and Prophesied of Whence learn 1. Albeit the death of the Lords servants be dear unto him yet their lives and the burial of their bones are no more regarded by the wicked then so many chips of wood which the hewer of wood heweth off with his axe Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth 2. When Christs subjects are so entertained as here is set forth their case being presented unto God hath no small force to draw down delivery and to bring a change of the affaires of their foes as the force of the reason annexed unto the prayer doth teach Vers. 8. But mine eyes are unto thee O GOD the Lord in thee is my trust leave not my soul destitute The fourth reason of the petition relating mainly to the prayer for delivery after which is subjoyned the fifth petition including the substance of all his prayer Whence learn 1. How great soever the darknesse of his calamities may be and how thick soever the cloudes of present trouble are to hide from us the Lords care of us and his loving kindnesse unto us yet faith must look and pierce through them all unto God and to his power and constancy of truth and love But mine eyes are unto thee 2. Whensoever faith turneth it selfe toward the Lord it seeth sufficiency in God to help as the man hath need Mine eyes are toward thee O God the Lord. 3. As it is good to believe in God in time of greatest straites so it is good to avow our beliefe before God and to observe this for our further strengthening that we have obtained mercy to believe as here David doth Mine eyes are toward thee in thee is my trust 4. A soul which hath God for a covering of protection and comfort hath also every condition it can be in well seasoned but the soul that lacketh this governing is bare and naked and destitute without guard against any evil which may fall upon it against this evil we have great need to pray Leave not my soul destitute And this is the fifth petition in this prayer Vers. 9. Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity The sixth petition is to be saved from the privie plots which his enemies had laid against him Whence learn 1. The adversaries of Gods people or persecutors of the righteous for righteousnesse are workers of iniquity let them pretend unto godlinesse lawes or justice as they please for so are they here described 2. Persecutors of the righteous use not to go so openly to work as to persecute them directly for righteousnesse but do make plausible lawes and statutes which may seem reasonable to the world and yet such lawes as the godly cannot without sinne obey and so their commands do insnare the godly as here they are called snares and grinnes 3. From the plots of persecutors and in special from iniquity established by a law none can deliver the godly so as they shall neither sinne nor suffer the penalty except God alone Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity Vers. 10. Let the wicked fall into their own nets whilest that I withal escape The seventh petition is as for his own delivery so also for the overthrow of obstinate enemies who cannot be reclaimed Whence learn 1. The prayers against persecutors which are dited to the penmen of the Scripture are prophecies of their punishment and decrees whereunto the Church may subscribe in the general and this prayer is one among the rest 2. When the persecutors do lay plots and snares against the righteous they lay plots against themselves and there is no need of another plot for their ruine save that which is of their own devising Let the wicked fall into their own net 3. It is not unusual to see the overthrow of persecutors and the delivery of the righteous wrought by one and the self-same meanes and brought about at one time Let the wicked fall into their own net whilest that I withall escape PSALME CXLII Maschil of David c. THis Psalme doth shew what was Davids exercise when he was in the cave of one of the mountaines of Engedi 1 Sam. 24. flying from Saul wherein he first setteth down his betaking of himselfe to prayer in general v. 1 2. Secondly the straits wherein he was for the time v. 3 4. Thirdly what was the special petitions of his prayer with the reasons thereof v. 5 6 7. From the inscription Learn 1. That when the Lord doth put any of his children in straites and difficulties he is providing instruction and wise direction unto them and to others by the meanes for this danger bringeth forth a Psalme of instruction Maschil of David 2. The profit which followeth upon sharp exercises is able to recompence all the paines whereunto they are put in trouble as this particular instance doth shew 3. It is wisdome for us to mark the special dangers wherein we fall and how we have behaved our selves therein and to see what use we should make thereof as this example of Davids calling to minde of the danger he was in in the cave doth teach us Vers. 1. I Cried unto the LORD with my voice With my voice unto the LORD did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble In the setting down of his exercise in this danger and how he made God his refuge by prayer Learn 1. The grace of God can so calme a mans mind in the deepest danger of present death as he may confidently put up his desire for delivery and no danger can be so desperate but a man may by prayer be delivered out of it one way or other as Davids experience teacheth I cried unto the Lord saith David being in the cave halfe buried as in a grave Saul and his host being at the mouth of it 2. He that is acquainted with God and haunteth his presence by prayer ordinarily will finde a ready way to go to God in an extraordinary danger whereof David in this difficulty sheweth his experience 3. The uttering of right words with the voice in prayer in the time of perplexity is a work of faith presuppose there were so much inward confusion and multitude of thoughts in the minde as might call in question whether the supplication