the midst of it for his mercy endureth for ever 10 God can make that meanes which proveth effectual for the safety of his people to prove a snare to the wicked for their destruction as the Red sea was a snare to the Egyptians But he overthrew Pharaoh and his hoste in the Red-sea 11. The constancy of Gods mercy toward his people is a pledge of the constant course of his justice against their enemies For his mercy endureth for ever 12. As thankfulnesse maketh search of many mercies in the bosome of one so the innumerable multitude of Gods mercies doth force the thankful man to summe up many mercies in one as here all the mercies in the fourty yeares journeying in the wildernesse are drawn up in a word To hâ—m that led his people thorough the wildernesse 13. It is the constancy of Gods mercy which maketh him continue the conduct of his people and bear with their manners till he put an end to their journey He led his people through the wildernesse for his mercy endureth for ever 14. The people of God may meet with no lesse difficulties in their way to heaven then they have found hinderances of their Conversion as the typical example of Israels meeting with opposition before they entred Canaan doth shew 15. Albeit Kings and potent Powers should oppose the setling of Gods Church in any place where he pleaseth to plant it yet they shall not be able to hinder his work for his mercy is forth-coming in one age as well as in another that praise and thanks may alwayes be given unto him Who smote great Kings for his mercy endureth for ever 16. Men of renown lose their credit when they meddle with the Lords Church and readily they lose their lives also and this should be a document to all mighty men and a matter of comfort to Gods people He slew famous Kings for his mercy endureth for ever 17. The Lord will have the first opposers of the setling of his people exemplarily punished and their punishment made no lesse famous then their sin hath been He slew Sihon King of the Amorites and the like will the Lord do in all ages against the chief adversaries of his people For his mercy endureth for ever 18. When judgement upon one enemie doth not terrifie others of them from opposing Gods people the like destruction shall fall upon those that make head against the Church And he slew Og King of Bashan 19. The slaughter of the enemies of Gods people is the work of the Lord whosoever be the instruments for it is not here said that the Israelites slew Sihon and Og but the Lord slew them and the like mercy may the Church look for in all ages For his mercy endureth for ever 20. It is the Lord who giveth heritages at his pleasure and who can dispossesse such men of their lands who will not suffer the Lords people to inherit that land which the Lord hath given them He slew Sihon and Og and gave their land for an heritage and the like mercy may the Church look for in all ages as it shall be found good for her For his mercy endureth for ever 21. When the Lord puts down the enemies and puts his servants in their place it is a double mercy As He gave the lands of Sihon and Og to be an heritage unto Israel his servants 22. There can no cause be found in Gods people why God should do good to them or why he hath done good unto them but the constancy of his own mercie only For his mercy endureth for ever Vers. 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever In the reasons of Gods praise taken from the late experience of the Church in the dayes of the Psalmist Learn 1. Unto whatsoever praise we can give to God for what he hath done before our time we should adde praises also for what the Lord hath done for us in our time as here the Church in the Pâ—almists dayes doth unto all the former adde this Who remembered us in our low estate 2. The season and ordinary time of the Lords manifesting himself for his people is when they are brought low and emptied of their own strength and of all hope of worldly assistance Who remembered us in our low estate 3. The Lords presence help and assistance good-will and respect to us is better observed by afflicted people then by prosperous for troubles necessities and straits are meanes to open mens eyes and waken up their senses to take up the worth of the Lords working He remembred us in our low estate 4. The mercy of the Lord is set on work for his people both when they are in adversity to sustain them and to raise them out of it and in prosperity to maintain them in it and to teach them the good use of it in looking wisely on Gods dealing with them in both conditions He remembred us in our low estate for his mercy endureth for ever 5. Albeit the proud enemies of the Church may prevaile and bring the Church into bondage for a time yet the Lord will not suffer the enemie to oppresse nor his people to be oppressed alwayes but will deliver his own in due time as here He hath redeemed us from our enemies 6. The same reason and cause is to be found of the delivery of Israel out of Egypt and of the delivery of the Church at any time from their enemies and that is mercy only For his mercy endureth for ever Ver. 25. Who giveth food to all flesh for his mercy endureth for ever In the reason of Gods praise taken from his goodnesse to all living creatures Learn 1. The Lords goodnesse and fatherly care of all living creatures is worthy to be marked and made use of for his praise in special the giving of every living creature their owâ— food convenienâ— for them and that in due season every day Who giveth food to all flesh 2. The mercy of the Lord toward his children is the cause of â—his care and respect unto such other creatures as man hath need of For his mercy endureth for ever 3. The care which God hath of all flesh to give them their food is a ground of assurance to his people of his far greater care of them For his mercy endureth for ever to them Ver. 26. O give thanks unto the God of Heaven for his mercy endureth for ever From the close of the Psalme Learne 1. Heaven and heavenly gifts are the height of all the felicity of the Saints and the flower of all Gods benefits unto his children for which above all other favours he is to be thanked and praised by his people O give thanks unto the God of Heaven 2 God is the strong God of heaven not only because he made the heaven and sheweth his glory most there but especially because he hath promised to
after the imagination of their own heart and make their own conceits their Oracle their fancie their faith and their lusts their God or will by opposing one or other of the Persons of the Godhead deny and separate the indivisible Essence of one God in three Persons or by receiving the doctrine of some of those many lesser antichrists which are in the world will incorporate themselves in the great mystical body of that one Antichrist spoken of in Scripture or in a word will by rejecting the truth and not receiving of it in love when it is offered bring in upon themselves strong delusions and give a powerful possession of themselves to the devil whereby he may so rule in them as to make them vent whatsoever hell can devise to the dishonour of God and Christian Religion that all such may be damned as for their not receiving the truth in love so also for their taking pleasure in unrighteousnesse according as the Apostle did prophecie should come to passe 2 Thess. 2.11 12. In such a time therefore as this is wherein the Lord is manifesting who are of God and who not who do know God and who not who do follow the Spirit of truth and who are led by the spirit of errour and is deciphering them by this infallible mark which the Apostle giveth 1 John 4.6 that the one giveth a beleeving and obediential eare to the Penmen of holy Scripture the other doth not so what a mercie yea what an honour and happinesse is it for the Lords children to make such use of a setled Ministry which is the great gift of Christ bestowed upon his Church as not to be carried about with every winde of doctrine Eph. 4.11 12 13 14. not to be led away with the errour of the wicked nor fall from their own stedfastnesse but to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Which grace and honour and happinesse that it may not only continue with your Lordship but also be granted to all those that love our Lord Jesus Christ in sincerity is the prayer of Your Lordships ready Servant in the Gospel DAVID DICKSON THE EPISTLE TO THE Reader CHRISTIAN READER IN the two former parts of this work I have spoken my minde to thee in relation to this brief Explication of the Psalmes I will not here keep thee up in the entry of this last part nor say any more unto thee save this It is our bound duty to bless him that inhabiteth the praises of Israel who will have all the Mourners in Sion to be comforted and who as he hath prepared in this mountain unto all people Isa. 25.6 a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined by bestowing Christ and the unsearchable riches of his grace upon every Penitent who fleeth to him for delivery from sin and wrath so hath he also prepared to every such soul the excellent songs of Sion to encrease their festival gladness and for evidencing of his purpose to give unto them everlasting joy after this life is ended hath put in their hands for their comfort in every condition wherein they can be in this present life and valley of tears this sweet-smelled bundle of Psalmes wherein he hath made his works of mercy and of judgement the pawnes of his promises for compleat happiness unto them and also of the utter overthrow and perdition of all their enemies and hath appointed both mercy and judgement to be the matter as of their joy so of his owne glory in the Church to be lifted up as a sacrifice upon the Altar Christ Iesus by the voice of his people singing with grace to him both alone and in company and making melody in their hearts therefore as in the changes of our own particular private condition we have liberty to choose for our use such parts of the Psalmes as do speak most near to our present case So let us be bound in publick meetings of the Church to joyne with the Congregation in singing every truth uttered by Gods Spirit in the Psalmes as we are directed by the Minister and mouth of the meeting for glorifying of him who hath done promised threatened and taught whatsoever is therin expressed Remembring that his Praises are the pillars of our faith and that his joy is our strength and that those calves of our lips are acceptable sacrifices to God through Iesus Christ in and for whom I am thy Servant in the Work of the Gospel DAVID DICKSON A BRIEF EXPLICATION Upon the last Fifty Psalmes PSALM CI. DAvid not being as yet entered in possession of his Kingdome doth by direction of the holy Spirit fall upon a consideration of the duties of a righteous Prince which he setteth down as a rule to be followed by himself and all Magistrates obliging himself to endeavour to conforme his Government thereto wherein he is but a type and shadow of Christ in whom alone the perfect performance of the duties here promised are to be found The principal duties which David undertaketh to discharge may be for orders sake reduced to the number of eight according to the number of the verses Ver. 1. I Will sing of mercy and judgement unto thee O LORD will I sing The first duty which he undertaketh is to delight himself in all royal vertues required for the Government of good or bad subjects and to make those duties his Song and to approve himself to God for the sincerity of his intention in this undertaking Whence learn 1. All the duties of righteous Government may be comprehended under these two heads mercy and judgement for mercy taketh in the care of the poor needy oppressed or injured and judgement taketh in the care of equity and righteous dealing among the subjects with the rewarding of the good and punishing of evil doers mercy provideth for all good things which the subject needeth and judgement provideth for their security and for removing whatsoever evill may trouble them I will sing saith he of mercy and judgement 2. Such as are designed unto any calling especially any publick charge should prepare themselves for it partly by laying before themselves the duties belonging to the right discharge of such a calling and partly by bending of their hearts and laying engagements on their spirits for the faithful discharge thereof for so much doth Davids example here teach us 3 Duties of a mans calling should both be studied unto and discharged with some chearfulnesse and readinesse of minde for I will sing of mercy and judgement importeth so much 4. As it is expedient for the peoples better acceptance of a man to a publike charge that his purpose to discharge his duty therein be published so also it is expedient for the mans stirring up and fastening to his duty that he engage his heart unto God for so doth Davids example teach us Unto thee
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
the sea even at thâ— red-sea The first particular sin which he confesseth is rebellion at the red sea Exod. 14.10 11 12. which sin was so much the greater as the wonders done in Egypt for them were great and many Whence learn 1. Albeit God manifest himself in extraordinary working in the sight of misbelievers yet will they remain blinde ignorants and brutish beholders of his operations Our fathers understood not thy wonders in Egypt 2. Albeit the Lord should often convince a misbeliever both of his justice and mercy yet the Lords works do take no lasting impression upon his minde They remembred not thy mercies 3. One sin is a degree to another more hainous for not observing is followed with not remembring and forgetfulnesse of duty draweth on disobedience and rebellion Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red-sea Ver. 8. Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 9. He rebuked the red-sea also and it was dried up so he led them thorough the depths as through the wildernesse 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left 12. Then beleeved they his words they sang his praise As he observed their sin so he observeth Gods mercy to his people for notwithstanding their provocation he brought them through the red-sea and destroyed their enemies Whence learn 1. The evil deserving of Gods people doth not alwayes interrupt the course of Gods goodnesse toward them for neverthelesse of the aforesaid peovocation he saved them 2 As the Lords goodnesse doth aggravate mens sins so mens sins do amplifie Gods grace and make his goodnesse to the unworthy to appear the more Neverthelesse he saved them 3. The Lord hath other things to look unto when he hath to do with his people then presently to fall upon the punishing of their wickednesse and misdeservings even when they are found Delinquents he useth to respect the glory of his mercy toward his people and the declaration of his power against his enemies in favour of his people Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 4 The manner and circumstances of Gods working is as well to be considered as the matter and how easily he bringeth the greatest works to passe He rebuked the red-sea also and it was dried up 5. The Lord can make a danger to turne into a delivery and a peril wherein a man was like to perish to be a means of preservation So he led them through the depths and through the wildernesse 6. In any one mercy unfolded we may take up more mercies then one and each particular part of the mercy when it is discovered will appear no lesse glorious then the whole mercy looked upon confusedly and in grosse as here in the delivery at the red-sea the delivery from Pharaoh whiâ—h is but a part of the work is pitched upon And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 7. The comparing of Gods dealing with his own people and with their enemies amplifieth Gods goodness to his people and their obligation unto him He redeemed them from the hand of the enemy and the waters covered their enemies 8. When the Lords time cometh to enter in judgement with the foes of his Church he will not misse one whom he mindeth to overtake as here There was not one of them left 9. The Lord sometime worketh so clearly for convincing of the misbeliever that the most blinde and obstinate infidel shall be forced to acknowledge his works When the waters covered their enemies then believed they his words 10. It serveth much for Gods glory when he extorteth credit unto his words by wonderful works but little to the commendation of the believers who give credit to Gods Word upon that ground only as here we see for not before but then did they believe his words which importeth their preceding misbelief and that their duty was to believe his Word whatsoever appearance might be to the contrary 11. A temporary belief extorted by some extraordinary work may have joyned with it a temporary joy and praising of God for a time without any root of saving grace in the heart Then they believed his words they sang his praise Vers. 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wildernesse and tempted God in the desert 15. And he gave them their request but sent leannesse into their soul. The second sin confessed here is their murmuring for want not of water but of flesh Numb 11.4 5 6. which lust God did satisfie in his wrath to them Whence learn 1. Temporary faith with the fruits thereof lasteth no longer then a new tentation doth assault and faith grounded not on the word or truth of it but only on Gods sensible works is ready to vanish when the work is a little past and gone They soone forget his works 2. If Gods works be not remembred with estimation of and affection to God the worker and with some use making thereof in the obedience of faith God doth esteem them to be forgotten as here for this cause he saith They soon forgat his works 3. What the Lord doth withhold from his people or doth unto them he doth it for good purpose resolvedly to train his people unto obedience and to try them whether they will follow their own will or his counsel as here is insinuated 4. Misbelievers take the ruling of themselves into their own hand and will not stay upon Gods provision for them but must needs prescribe what they love to have done and do murmure if their carnal desires be not satisfied as here the sin marked in the Israelites doth shew They waited not for his counsel but lusted 5. When men do not wait on Gods direction lusts become their leaders and furious drivers of them as poor slaves to all unreasonable appetites They lusted exceedingly 6. When God by circumstances of time and place doth call for moderation of carnal appetite the transgression is the more hainous and offensive unto God They lusted exceedingly in the wildernesse where they should have contented themselves with any sort of provision 7. They that do not make use of the life and welfare which God alloweth and provideth but prescribe unto God what they would have done to them do tempt God They tempted God in the desert 8. Importunity and excessive affection to any unnecessary worldly thing may draw out of Gods hand that which is good They lâ—sted and God gave them their request to wit flesh in abundance 9. As lawful meanes are attended with Gods blessing so unlawful meanes are followed with Gods
them captâ—ves Vers. 47. Save us O LORD our God and gather us from among the heathen to give thanks unto thy holy Name and to triumpth in thy praise 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD The last part of the Psalm wherein the Psalmist draweth two conclusions from what he hath been speaking and teacheth the Church to do the same in their sad afflictions The one is a prayer for the fresh experience of the like mercy unto the Church and to every member thereof in their time v. 47. The other is a praising of God in assurance of faith that he would certainly do so v. 48. Whence learn 1. The right use of the history of Gods mercies to his Church is to go to God in humility and to encourage our selves to seek and expect the like to our selves Save us also saith the Church here 2. Seeing God in shewing mercy to his people doth alwayes respect the Covenant it is good for the sinner not to quit his interest therein but to claime new experience of mercy according to the tenour thereof For this respect the Church prayeth here Save us O LORD our God 3. The visible Church may be so defaced for a time that howsoever the visible members thereof can never cease to be but one generation shall follow another yet the outward societies and solemne assemblies of the Church may be dissolved and disappear by scattering of them as this part of their prayer Gather us doth import 4. It is a heavie affliction for the godly to live in the company of enemies and of men of a false Religion from this evil they desire to be delivered Gather us from among the heathen 5. The face of a visible Church wherein we may have the communion of Saints and occasions to dwell together with them and enjoy with them the publick and free use of Religion is a great mercy and worthy that God should be intreated for it Gather us from among the heathen to give thanks to thy holy Name 6. The Lords people are allowed to glory in the LORD and to boast in his praise and the end of their seeking the liberty of free assembling of themselves together should be that they may declare the LORDS praise and glory in him Gather us to give thanks to thy holy Name and to triumph in thy praise 7. When we have prayed according to Gods will we should take our prayer for granted and leave it lying at GODS feet as the Church doth here 8. Let the LORD do to his Covenanted people what he pleaseth they shall never want reason to praise thank and blesse him for the closing of this Psalme teacheth so much Blessed be the LORD GOD of Israel 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people and whatsoever become of temporal things there is reason of blessing GOD for spirituall and everlasting mercies and to say Blessed be the LORD GOD of Israel from everlasting to everlasting 10 When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers It is the Brides part and the part of every Member of the Church to joyne in the thanksgiving and subscribe with acclamation unto the blessing of GOD And let all the people say Amen 11. When the Believer hath in his own person given thanks to God he should stirre up others according as his station calleth him unto it to praise the LORD also as here is done Praise ye the LORD PSALME CVII THis is a Psalme of praise for Gods gracious and wise dispensations towards men In the former part whereof the Psalmist reckoneth four exercises of Gods people by Gods justice bringing them to straits and by his mercy delivering them again The first exercise is by banishment and by the Lords bringing them back from it to v. 10. The second is by captivity and imprisonment and delivery out of it to v. 17. The third is by bodily sicknesse and recovery from it to ver 23. The fourth is by danger by Sea and delivery out of it to ver 33. In the latter part of the Psalme he praiseth God for his wise dealing with people and Nations in changes made among them in their lands persons goods and estates for the good of his own and overthrow of the proud One change is of a fertile into a barren wildernesse for the Inhabitants sins v. 33 34. Another change is of a barren land into a fertile and plentiful soile well peopled to v. 39. A third change is wasting and spoyling of a well peopled and fertile Countrey v. 39. A fourth change is pulling down Princes and Statesmen and confounding of them so that they know not what to do or whither to go v. 40. The fifth change is the lifting up of the poor and desolate and enlarging of them in all respects v. 41. The best witnesses of which changes are the godly and wise observers of Gods providence who for a reward of their observation shall have comfortable use and benefit of all Gods dispensations v. 42 43. Ver. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. Let the redeemed of the LORD say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South He exhorteth all to give thanks unto the Lord and specially the Lords redeemed ones brought back from exile out of all countreys where they wandered Whence learn 1. Unto no duty are we more dull and untoward then to the praise of God and thanksgiving unto him neither is there any duty whereunto there is more need that we should be stirred up as this earnest exhortation doth import O give thanks unto the Lord. 2. Whether men do acknowledge the grace and bounty of the Lord or not he is worthy to be thanked and praised partly because of his liberal and ready communicating his goodnes freely not only to not deserving but also to ill deserving persons and that out of meer mercy and partly because he followeth the man who hath found mercy with mercy more and more and partly because he refuseth to no man mercy who seeketh it or shall seek it of him at what time soever to the worlds end For so much saith the reason of the exhortation For he is good for his mercy endureth for ever 3. Every man hath matter and reason and obligation lying on him to praise God but specially such as have more paâ—ticular oftner and greater experience of mercies then others have had Let the redeemed of the Lord say so 4. Redemption made by Christ of his own Elect is the fountaine of every particular benefit bestowed upon them for the Elect are called the reedeemed of the Lord here before the particular delivery from
banishment be specified and that delivery is called a redeeming of them Whom he hath redeemed from the hand of the enemie as flowing from the great Redemption 5 So oft as men have â—eceived deliverances they owe unto God so many lives and God hath so many titles of right unto them as they have received preservations And those will the Lord have to be witnesses of his mercy before the rest of the world Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemie 6. As the Lords children may be scattered in all the corners of the world and excluded from the external communion of the Saints so none of them do returne from exile to joyne together in the use of Religion and holy Ordinances except by Gods speciall hand gathering them For he gathered them out of the lands from the East and from the West from the North and from the South Vers. 4. They wandered in the wildernesse in a solitary way they found no city to dwell in 5. Hungry and thirsty their soul fainted in them Here is described first the distresse of the redeemed in their exile v. 4 5. Then their exercise in calling unto God And thirdly their bringing home v 6 7. Whence he inferreth the duty of thanksgiving whereunto he had before exhorted v. 8 9. From their distresse Learn 1. Such as the Lord hath a purpose to draw into the fellowship of himself and of his Saints are subject to wandering and exile both bodily and spiritual as the exercise of exiled Israelites sheweth They wandered in the wildernesse 2. The Lords exiled ones do finde no home till they be brought to the fellowship of the Saints They wandered in the wildernesse in a solitary way they found no city to dwell in 3. The Lords exiles may be in danger of famine both bodily and spirituall and like to faint for lack of food bodily or spiritual or both sorts as the banished here Were hungry and thirsty and their soul fainted in them Ver. 6. Then they cryed unto the LORD in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might go to a city of habitation From their exercise in their double distresse of banishment and famine and from their delivery Learn 1. Straits do put men to seek God in a serious manner Then they cryed unto the Lord in their trouble 2. The earnest prayer of Gods distressed children wanteth not a good answer And he delivered them out of their distresses 3. When the Lord will comfort a supplicant he will deliver him from so many parts of his trouble as may serve to lead him on his journey he will furnish food and direction both whither to go and by what way to go And he led them by the right way that they might go to a city of habitation 4. To be directed of God what to do whether it be in relation to matters temporal or spiritual is a special benefit and a faire fruit of prayer For he whom the Lord doth guide shall walk safely and prosper in his way He led them by the right way that they might go to a city of habitation Ver. 8. O that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodnesse From the duty required of the exile now returned home Learn 1. The mercies of the Lord shewed to his own do call for praising of God by themselves and all beholders they call for praise both in secret and in society O that men would praise the Lord for his goodnesse 2. The Lords manner of delivering of his own out of their great troubles whether bodily or spiritual hath ordinarily some observable wonder in it O that men would peaise the Lord for his wonderfull works to the children of men 3. The poor and needy supplicants do live upon Gods furniture he is a provider for such and letteth them want nothing but satisfieth them sufficiently and this is no small comfort unto us and matter of praise unto God For he satisfieth the longing soul and filleth the hungry soul with goodnesse Ver. 10. Such as sit in darknesse and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most High 12. Therefore he brought down their heart with labour they fell down and there was none to help 13. Then they cryed unto the LORD in their trouble and he saved them out of their distresses 14. He brought them out of darknesse and the shadow of death and brake their bands in sunder 15. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 16. For he hath broken the gates of brasse and cut the barres of iron in sunder Here is set down the second exercise of Gods people to wit by captivity and imprisonment brought upon them for their sins and their delivery from it upon their turning to God with the use thereof Whence learn 1. As liberty of our persons to go about our callings freely is no small benefit so imprisonment is a sore affliction even a sort of living death and a sort of burial of the quick For they sit in darknesse and in the shadow of death 2. Bonds and chaines put upon the prisoner do adde much weight unto the heavy condition of the imprisoned and yet the Lords people are subject to both for here is presupposed They may be bound in affliction and iron in their prison 3. It is above all the affliction of imprisonment and bonds when the cause of the imprisonment is not righteousnesse but because they have rebelled against the word of God and contemned the counsel of the most High 4. The not bearing the easie yoke of obedience may bring on the heavier yoke of Iron bonds and imprisonment upon us as here is expressed 5. The greatnesse of the Majesty of God aggravateth the sin of despising his Word They contemned the counsell of the most High 6. As the Word of the Lord is both deep counsel for wisdome and also profitable advice for us so the contemning of it is so much the greater sinne and draweth on the greater wrath They were bound in affliction and iron because they rebelled against the words of God and contemned the counsel of the most High 7. The Lord bringeth men into sore distresses to make them sensible of their despising his authority and to break their natural pride and stoutnesse of heart against him and to shew them the vanity of all their former fleshly confidence Therefore he brought down their heart with labour 8. Affliction is then come to the height and its compleat measure when the sinner is made sensible of his own weaknesse and doth see that there is no help for
again I am thy servant and the third time The sonne of thine handmaid because borne within the visible Church a childe of the Covenant claiming right unto Gods family by it 7 Albeit we can speak little of our doing service unto God yet if we can speak of Gods doing to us and for us as for his own children delivering us from the bonds of sin Satan hell and hellish torments of conscience we shall prove the point of our interest in God as here the Psalmist for proof that his death was precious in Gods eyes and that he was cared for as a childe of the family saith Thou hast loosed my bonds and so he proveth his point Vers. 17. I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the LORD 18. I will pay my vowes unto the LORD now in the presence of all his people 19. In the courts of the LORDS house in the middes of thee O Ierusalem Praise ye the LORD He repeateth the third engagement unto solemn praising of God and with this also the first engagement unto dependance on God by worshipping and invocating of his Name Whence learn 1. Believers in the Church of Israel before Christ did not rest upon the externâ—l ceremonies but did look through them to the spiritual intent and signification of the ceremonies for moral and spiritual service is here promised by the Psalmist I will offer to thee the sacrifice of thanksgiving and will calâ— upon the Name of the Lord. 2. Believers in the Church of Israel knew that even no moral service nor spiritual service was acceptable to God except through the intercession suffering and oblation of Christ signified by the sacrifices for therefore doth he call his praising of God a sacrifice I will offer unto thee the sacrifice of thanksgiving 3. The promises and vowes of the sincere servant of God should not be fleeting motions and rash expressions but resolute and fixed purposes of the heart which a man needs not repent or alter as the repeating of the former engagement here doth teach us I will pay my vowes c. is repeated in the same words 4. Publike assemblies of Gods people and places to meet in are needful that by this meanes God may be more solemnly glorified and his people edified and strengthened in the service of God and profession of his truth I will pay my vowes in the courts of the Lords house in the midst of thee O Ierusalem 5. When a man hath said all he can for Gods praise he must acknowledge that Gods praise is a work which requireth more hands then his own to lift at such a weighty sacrifice for this doth the Prophets example teach us closing the Psalme with Praise ye the Lord. PSALM CXVII Ver. 1. O Praise the LORD all ye Nations praise him all ye people 2. For his merciful kindness is great towards us and the truth of the LORD endureth for ever Praise ye the LORD THis Psalme is an exhortation to the Gentiles to praise God v. 1. for his mercy and truth toward his people v. 2. Whence learn 1. In Gods worship it is not alwayes necessary to be long few words sometime say what is sufficient as this short Psalme giveth us to understand 2. The Conversion of the Gentiles was foreseen and foretold long before the Jewes were rejected as this exhortation directed unto them and prophesying of their praising God doth give evidence 3. Invitation of any to the fellowship of Gods worship and in special unto praise and thanksgiving is an invitation of them to renounce their sinful course and to subject themselves unto God in Christ and to embrace the offer of his grace that so they may joyne with the Church in the song of praises for all the Nations are invited to come unto the society of the Church in these words O praise the Lord all ye Nations 4. Yea this invitation of all the Nations to praise God set down in Scripture is a prophecy which was to take effect in all the elect Gentiles in all Nations for so reasoneth the Apostle Rom. 15.11 from this place Praise him all ye people 5. Albeit there be matter of praise unto God in himself though we should not be partakers of any benefit from him yet the Lord doth give his people cause to praise him for favours to them in their own particular For his merciful kindnesse is great towards us 6. There is no lesse reason to praise God for what he hath promised then for what he hath given already For the truth of the Lord endureth for ever is made a reason of his praise 7. As Gods kindnesse and truth are the pillars of our salvation so also are they the matter of our praise which alwayes go together and run in the same channel toward the same persons and do run abundantly and for ever together His kindnesse is great towards us and the truth of the Lord endureth for ever 8. All they who hear of God are bound to praise God Praise ye the Lord. PSALME CXVIII THe Psalmist in this thanksgiving for bringing him so wonderfully to the Kingdome prophesieth in this Psalme of Christs troubles by his enemies and of his victories over them both in his own person and in his mystical body This Psalm hath such an eye and respect unto Christ and his Church that whatsoever shadow of these things may be found in David the main substance and accomplishment of all things herein contained are to be found most clearly and fully in Christs wrastling with his enemies and his triumphing over them for the comfort of the Church and glory of the Father and this the Church of Israel did perceive and acknowledge as appeareth by their acclamation taken out of this Psalme and made to Christ at his coming into Ierusalem as King riding and by Christs interpretation and appropriating of it unto himself Mat. 21.9 15 42. For this cause also the Psalmist doth not prefixe his name unto this Psalme whatsoever might be fit for his particular experience in it but leaveth it to run the more clearly and directly toward the Messiah or Christ who is here mainly intended The Psalm may be divided into three parts In the first the Psalmist and Christ represented by him exhorteth the Church to praise God and giveth sundry reasons for it unto v. 14. In the second he reneweth the song of Gods praise and giveth new reasons for the same to v. 19. In the third Christs triumph is set down wherein he goeth into the Temple and solemn Assembly of the Church and here Christ by his rejoycing stirreth up the Church to rejoyce and the Church giveth acclamation to him as their Lord and King and all the company do rejoyce together and Priests and people stir up one anoâ—her to praise the Lord unto the end of the Psalme Ver. 1. O Give thanks unto the LORD for he is good because his mercy endureth for ever 2. Let Israel now
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
Sun to rule by day for his mercy endureth for ever 9. The Moone and Starres to rule by night for his mercy endureth for ever From the reasons of praise and thanks to be given to God which are taken from his works of Creation Learn 1. Every work of God is wonderful and able to make a man astonished if it be well considered To him who doth great wonders 2. Whatsoever instruments the Lord is pleased to use in any of his wonderful works he alone is the worker and will not communicate the glory of the work with any creature To him who alone doth great wonders 3. The constancy of Gods mercy to his own doth make the use of Gods wonderful power constantly forth-coming to them as their need requireth For his mercy endureth for ever 4. The making of the Heaven as it is a wonderful work and a matter of constant praise unto God so a wonderous benefit unto his people in many respects To him that made the Heavens 5. The wisdom of God appearing in the fabrick of heaven as it is worthy to be praised because it is of so large a compasse as the motion of it shall be no wayes troublesome to man the stars so glorious an ornament so useful to man and so regular in their motion as is wonderful To him that by wisdom made the Heavens 6. It is the mercy of God that the Heavens do continue in their service to sinful men For his mercy endureth for ever 7. The earths standing up above the wâ—ters which by course of nature should be above the earth is a standing miracle for the use of man that he might have a pleasant dwelling while he is in the world To him that stretched forth the earth above the waters 8. It is the mercy of God that the waters do not return to their natural course to cover the earth as they did in the flood of Noah For his mercy endureth for ever 9. The illumination of the world by so great lights as might at once shine upon the one half of the earth which otherwise should be in darknesse for the most part is a matter of Gods praise and mans profit deserving thanks from man unto God To him who made great lights 10. It is the Lords mercy that he hath not changed this course nor removed this much abused benefit from us For his mercie endureth for ever 11. The making the Sun to be the fixed fountain of day-light rather then to have served the world with the light which shined the first three dayes of the Creation is for the greater benefit of man as for many other reasons so for this that every part of the day might be better distinguished according to the motion of the body of the Sun The Sun to rule the day 12. That God hath not discharged the Sun to shine upon sinful men who deserve to live in darknesse is a proof of his endlesse mercy to his own For his mercy endureth for ever 13. The tempering of the darknesse of the night by the Moones light and by the light of the starres in their courses is a matter of Gods praise and of mans comfort and the continuing of this favour still is the evidence of his mercy to his people He maketh the Moone and Starres to rule by night for his mercy endureth for ever Ver. 10. To him that smote Egypt in their first-borne fer his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arme for his mercy endureth for ever 13. To him which divided the Red-sea into parts for his mercy endureth for ever 14. And made Israel to passe thorow the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his hoste in the Red sea for his mercy endureth for ever 16. To him which led his people thorow the wildernesse for his mercy endureth for ever 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever In the reasons of Gods praise taken from the work of delivery of Israel out of Egypt convoying of them through the wildernesse and planting them in Canaan Learn 1. The Lord should be praised for the works of Creation as by all men so especially by those who are partakers of the benefit of Redemption and those only who are sensible of the benefit of Redemption will give him praise for the works of Creation and common Providence as the fastening of the duty of praise especially upon Israel here doth teach us 2. The Lords preserving of his Church from the beginning doth concern the true members of the Church in all times after to be thankful for it no lesse then for the continuing of the course of the Heavens Sun Moon and Stars as the context of the Psalm doth hold forth 3. The Lords punishing of the enemies of his Church in Egypt is an obligation on the Church to praise him for ever and his constant mercy giveth assurance that he will avenge the quarrel of his oppressed people in all ages To him that smote Egypt in their first-borne for his mercy endureth for ever 4. The delivery of Israel from the bondage of Egypt is a matter of Gods perpetual praise and it is a pledge of Gods mercy to his Church in all ages He brought out Israel from amongst them for his mercy endureth for ever 5. As the work of the Churches delivery is more difficult so doth the Lord put forth more clearly his Omnipotency for perfecting of it as appeared in Israels bringing forth out of Egypt with a strong hand and out-stretched arme 6. One proof of Gods power manifested for his Church is a pawne of his purpose to give so oft proof as need shall be of his power for his peoples relief For his mercy endureth for ever 7. The most improbable deliverances from danger are very possible to God who can turn the sea into dry land for his peoples escaping To him which divided the sea into parts 8. The constancy of Gods mercy to his Church maketh his dividing of the sea a pawne of his power and purpose to deliver his Church how great soever their straits shall be For his mercy endureth for ever 9. It is a work of no lesse mercy and power to give his people grace to make use of an offered meanes of delivery then to prepare the deliverance for them but the constancy of Gods mercy doth not only provide the meanes but also giveth his people grace to make use thereof in all ages He made Israel to passe through
compassed about with trouble on all hands yea he may faint under the burden and be as a dead man for thus much David presupposeth may be his condition afterward Though I walk in the midst of trouble 3. How great soever and how many soever straits and difficulties the believer can forecast and foresee he may promise to himself as great and aâ— many supplies of strength and deliveries from God Though I walk in the midst of troubles thou wilt revive me that is thou wilt put new life and comfort in me 4. Against the power and wrath of adversaries Gods power and good-will is a sufficient guard succour and relief Thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Vers. 8. The LORD will perfect that which concerneth me thy mercy O LORD endureth for ever forsake not the works of thine own hands The sixth reason of his giving thanks and praise is his confidence of the Lords constant continuing with him and making him to persevere in Gods obedience unto the end which he closeth with a prayer that he may persevere Whence learn 1. The believers heart cannot be quiet till it be sure of perseverance and of this he may be made assured for the same Spirit of grace which hath made him see the Lords engagement for him in time past can give certainty of the continuing of Gods grace in time to come The Lord will perfect that which concerneth me He findeth a work of Gods love to him already begun and then gathers hence that the Lord wil perfâ—ct that work of grace which he hath begun 2 The believer doth not build his hope of perseverance upon any strength or constancy in himself but upon the unchangeablenesse of Gods eveâ—lasting mercy as here David sheweth unto us The Lord will perfect that which concerneth me why and upon what ground is he so confident Thy mercy O Lord endureth for ever 3. True assurance of perseverance must be joyned with the sense of a mans own weaknesse and unworthinesse and ill deserving if God should deal wiâ—h him in justice yea it must be joyned with dependance upon God in faith and prayer and use of the meanes for such was the assurance which David had who after that he hath said The Lord will perfect that which concerneth me subjoyneth forsake not the work of thine own hands which importeth so much 4. Faith hath alwayes for its own strengthening to make use of all bonds betwixt God and it self as a creature and in special as a new creature that seeing his calling and gifts are without repentance he would make out the work of grace and salvation where he hath begun it as David teacheth us Forsake not the work of thy own hands PSALME CXXXIX DAvid being wickedly slandered and persecuted by his adversaries findeth his zeal kindled against them and lâ—st his own hearts corruption should deceive him as being carnal in this matter he presenteth his heart unto God the all-seeing and every-where-present Judge of the secrets of all hearts and he presenteth also his adversaries both persons and cause with his own carriage toward them to be tried by God praying that himself may be directed toward life everlasting In the first place the Omniscience of God is declared v. 1 2 3 4 5 6. In the next the Omnipresence of God with his Omniscience is set forth v. 7 8 9 10 11 12. In the third place the reason is given of Gods so exact knowledge of all the secrets of his heart because the Lord did forme and fashion him in so wonderfully wise and powerful a way as he could neither expresse nor comprehend v. 13 14 15 16 17 18. In the fourth place he confesseth to God his judgement of wicked men and his hatred of their wayes making God who is the searcher of hearts Witnesse and Judge of his sincerity Corrector and Director of his course toward everlasting life v. 19 20 21 22 23 24. Vers. 1. O LORD thou hast searched me and known me Ver. 2. Thou knowest my downe-sitting and mine uprising thou understandest my thought afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O LORD thou knowest it altogether 5. Thou hast beset me behinde and before and laid thine hand upon me 6. Such knowledge is too wonderful for me it is high I cannot attain unto it In his acknowledging of Gods Omniscience and perfect knowledge of every thing in him and in his betaking himself unto God for clearing of him comforting of him and bearing him through all calumnies and reproaches Learn 1 The godly may sometimes be so overclouded with calumnies and reproaches as they cannot finde a way to clear themselves before men but must content and comfort themselvs with the testimony of a good conscience and with Gods approbation of their integrity as here David doth saying O Lord thou hast searched me and known me 2. As the knowledge which the Lord hath of us is most accurate having as it were a perfect searching joyned with it so the belief of this point is necessarily to be applied to our selves that it may rule our conversation breed us comfort and peace and confidence in our approaches unto God whosoever be against us as Davids example here doth teach us 3. The Lord is acquainted with all the motions of the external man the meanest gesture of the body falleth under his cognition and observation Thou knowest my down-sitting and my uprising 4. What advisements we are upon what consultations and deliberations we are about the Lord knoweth all perfectly before we conclude any thing Thou understandest my thoughts afarre off 5. The Lord doth not only observe our aime and scope but also how we purpose to convey out matters and how we go on and proceed in accomplishing of our purposes what rule we follow or reject from the morning to the evening Thou compassest my path and my lying down 6. The Lord knoweth us so well as the best knowledge which our entire friend can have of us with whom we do communicate our minde and who knoweth all our designe and way to go about it is but a shadowing similitude of Gods knowledge of us Thou art acquainted with all my wayes 7. There is not a word which we speak either idle or to purpose but the Lord considereth it perfectly For there is not a word in oâ—r tongue but lo O Lord thou knowest it altogether 8. We are so inclosed within the view of Gods beholding of us and so compassed by his providence and so powerfully ruled by his power as we cannot turne this way or that way but we are still in his sight and under his disposing of us as he seeth fit Thou hast beset me behinde and before and laid thy hand upon me 9. The knowledge which God hath of us and of our wayes is so
from them for a time yet they cannot debar them from seeking favour and pardon according to the Covenant of grace especially when they are studying to serve God as this example teacheth us And enter not into judgement with thy servant 5. There is no way of justification by the works of the Law neither before regeneration nor after but only by grace for David a man of singular holinesse saith Enâ—er not into judgement with thy servant for in thy sight shall none living be justified to wit if thou enter into judgement with him according to the Law of works Ver. 3. For the enemie hath persecuted my soule he hath smitten my life down to the ground he hath made me to dwell in darknesse as those that have been long dead 4. Therefore is my spirit overwhelmed within me my heart within me is desolate The reasons of his prayer are two the first is taken from the miserable condition wherein the violence and oppression of the enemie hath driven him v. 3 4. the other is from his careful use of the meanes for finding grace v. 5 6. In the first reason Learn 1. After we have fled to Gods mercy according to the Covenant of grace for remission of sin we may confidently lay forth all our worldly trouble before God and hope for relief as here David doth 2. It is not strange to see the godly in a manner wracked by their persecutors and undone in their worldly condition for so was David served The enemie hath persecuted my soul he hath smitten my life down to the ground he hath made me dwell in darknesse as those that have been long dead and this he speaketh in regard of his being hunted from place to place and forced to hide himself in the wildernesse and at length to take banishment upon him and to live among idolaters in the land of darknesse 3. Troubles when they are long continued are able to daunt the natural courage of the stoutest of Gods servants for God for emptying of his owne children of self-conceit and humbling them in the sense of their own weaknesse useth to suffer trouble to have more weight then they could before-hand apprehend as here Therfore is my spirit overwhelmed within me my heart within me is desolate 4. How heavie soever trouble be found and how unable soever we finde our selves to bear it any longer yet must we not succumbe nor give over wrestling but must present our case unto the Lord as this example doth teach us Ver. 5. I remember the dayes of old I meditate on all thy works I muse on the work of thy hands 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah From the second reason of his prayer taken from the conscience of his diligent use of the ordinary meanes for finding comfort and relief Learn 1. The remembrance of our own former experience and of the experience of others of the Saints set down in Scripture which should have force to support our faith albeit we have nothing of our own experience is a fit exercise for a fainting soul under trouble as here we see I remember the dayes of old I meditate on all thy works 2. The meditation of the works of Creation and Providence is a fit meanes also to support our faith in Gods Word albeit we have no example nor experience of any who had been in the like condition before us for therein we shall finde the evidence of what the wisdom and Omnipotency of God can do in performing of promises I muse on the works of thy hands 3. Before we can draw profit by the pledges of Gods power apparent in his works we must resolve to meditate and muse upon them at leasure for a slight look of these will not draw forth the profitable use of them I remembered I meditate I mused saith David 4. With meditation upon Gods works earnest prayer must be joyned I stretch forth my hands unto thee 5. When faith seeth not only a promise of help but also by the experience of others who have been helped a probability also of its coming speed it raiseth a drought and longing for the fruit of the promise and keepeth the eye fixed upon God without looking for relief from any where else My soul thirsteth after thee as a thirsty land Ver. 7. Heare me speedily O LORD my Spirit faileth hide not thy face from me lest I be like unto them that go down into the pit In the rest of the Psalme he presseth this prayer in nine petitions more particular The first is for speedy deliverance the second for some blink of favour and both these have their reasons adjoyned in this verse Whence learn 1. Sore trouble and long delaying of Gods help is able to shake faith and weaken courage Hear me speedily O Lord my heart faileth 2. The beleever must never give over seeking of Gods help how nigh soever he be to failing and falling off Hear me O Lord my spirit faileth me 3. Faith maketh use of extreme dangers and instant destruction as of wings to mount it self up unto God for death and destruction cannot be so nigh but faith findeth time to flee to its refuge and run to God to interpose himself before destruction be executedâ—s Hear me speedily my spirit faileth 4. The Lords displeasure apprehended in trouble is more terrible then the trouble it self and the least intimation of his favour is very life and delivery for Hide not thy face from me was here Davids deepest distresse and the shewing of the least blink of Gods favour should have relieved him 5. The Lord will not suffer his childrens faith to be over set albeit he suffer it to be hardly assaulted Hide not thy face from me lest I be like to them that go down to the pit or lest I be like to them that perish 6. The sense of trouble and weaknesse in Gods children acknowledged before God is more able to bear them through from under their troubles then all the stupid stoutnessâ— of contumacious mindes as the experience of this Champion David sheweth unto us Vers. 8. Cause me to hear thy loving kindnesse in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soule unto thee The third petition is for timous comfort in the Word of promise and the fourth is for direction in the way of Gods obedience and both have their reasons adjoyned in this verse Whence learn 1. The consolation which the believer doth seek is that which is promised in the Word and he will content himself with the comfort which cometh by hearing till the full effect of the promise come Cause me to hear thy loving kindnesse 2. That comfort is indeed early and sufficiently timous which cometh before we perish or despair Cause me to hear thy loving kindnesse in the morning 3. Trusting in God without comfort is a reason to perswade
us we shal have comfort and the readiest way that can be to come by it Cause me to hear thy loving kindnesse for in thee do I trust 4. As it is the believers trouble to be in such perplexity as not to know how to behave himself in it so is it a part of his comfort and delivery to understand what to do next and how to behave him self Cause me to know the way wherein I should walk 5. He who seeketh direction from God must lift up his heart off all diversions and depend on God only for I lift up my soule to thee is the reason of his petition to be directed Ver. 9. Deliver me O LORD from mine enemies I flie unto thee to hide me The fifth petition is for delivery from his enemies whereunto a reason is added here Whence learn 1. As there is no enemie from whom the Lord cannot deliver a man who is reconciled how potent soever the enemie be so deliverance from ouâ— enemies is a fruit of our friendship with God Deliver me from mine enemies 2. Albeit our enemies had compassed us so as there were no apparent escape yet the believer may finde a hiding place in God I flie unto thee to hide me Ver. 10. Teach me to do thy will for thou art my God thy Spirit is good lead me into the land of uprightnesse The sixth petition is for grace to walk righteously and holily till he came to heaven which he calleth the land of uprightnesse Whence learn 1. In time of trials and troubles men are in no lesse danger of sinning and foul-losing then they are to fal into further bodily dangers and inconveniencies and have need in the sense of their inability to walk circumspectly and to seek direction from God Teach me to do thy will 2. The Covenant of grace wherein the believer is entered giveth ground to pray and hope for the growth of sanctification Teach me to do thy will for thou art my God 3. We have need of such teaching as hath with it leading such direction as hath with it strengthening unto obedience such information as doth direct us not only in the general rule but also how to apply it in particular actions and which doth not leave us in any part of our dutie to our selves Teach me lead me 4. Heaven is the land of uprightnesse and we must have the Lords constant teaching and his constant leading of us till we be possessed of heaven Lead me into the land of uprightnesse 5. The teacher and leader of believers in the obedience of Gods Word and Will is the Spirit of God whose goodnesse must be opposed to our natural sinfulnesse and ill deserving Thy Spirit is good lead me into the land of uprightnesse Ver. 11. Quicken me O LORD for thy Names sake for thy righteousnesse sake bring my soule out of trouble The seventh petition is for some reviving of his damped and dead spirit and the eighth is for ending the course of the enemies persecution of him and reasons are subjoyned to both Whence learn 1. Albeit believers be subject to soul-fainting and deadnesse yet they retain life spiritual in such a measure as maketh them still sensible of their own weaknesse and able to bemoan themselves unto God who is able to revive them Quicken me O Lord. 2. It concerneth God in his honour to revive the spirits of the contrite ones when they have their recourse unto him Quicken me O Lord for thy Names sake 3. Albeit the Lord acquaint his children with trouble yet he will not suffer them to lie still in trouble but will in due time set them free Bring my soule out of trouble 4. The Lord will have his justice not terrible to his children in trouble but comfortable and a pawne of their delivery from their oppressors For thy righteousnesse sake bring my soul out of trouble Ver. 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soule for I am thy servant The ninth petition is for the overthrow of his desperate enemies whereunto reasons are added Whence learn 1. The enemies of the righteous who are persecuted for righteousnesse shall perish Cut off mine enemies destroy them all 2. Mercy to the Lords oppressed children and justice against their enemies go together and the work of justice on persecutors is a work of mercy to the oppressed Of thy mercy cut off mine enâ—mies 3. As the conscience of endeavour to serve God giveth sweet refreshment in time of trouble so our short coming must not deprive us of the title of servants but we must assert our interest in God our Master and Lord so long as we love to do his will as David doth here for I am thy servant PSALME CXLIV DAvid being now King but yet not fully setled on his throne in this Psalme giveth thanks to God for the work already wrought v. 1 2 3 4. and prayeth for compleating the deliverance and setling of him in his Kingdom v. 5 6 7 8. and in hope to be heard promiseth praise to God v. 9 10. and in the last place repeateth his petition with reasons taken from the benefit which should redound unto the Lords people by setling of him in his Kingdom v. 11 12 13 14. Vers. 1. BLessed be the LORD my strength which teacheth my hands to warre and my fingers to fight 2. My goodnesse and my fortresse my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me 3. LORD what is man that thou takest knowledge of him or the sonne of man that thou makest account of him 4. Man is like to vanity his dayes are as a shadow that passeth away In Davids thanksgiving for what the Lord had done for him Learn 1. As we are to praise God for mercies received when we would have new mercies so we are to strengthen our faith for receiving new benefits by looking what we have received already as David doth here 2. The believer hath all his abilities and furniture not so much in what is received already in himself as without himself in God Blessed be the Lord my strength 3. As what skill what furniture of strength what successe a man hath in any thing is of the Lord so the acknowledgment thereof is both a part of his thankfulnesse unto God and a meanes of the confirmation of his own faith Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight 4. What the Lord is in his own nature he is in his good-will Covenant and operation toward the beleever and so appropriate unto the believer as his own treasure out of which he is furnished in all things therefore David calleth him My goodnesse 5 â—â—ny evils are ready to rush in upon the believer which the Lord wardeth off as a bulwark and upon this account David aith My fortresse 6. When trouble from the world and inferiouâ— creatures do fight against the