hast thou laid the foundation of the earth and the Heavens are the worke of thy hands 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thoa change them and they shall be changed 27. But thou art the same and thy yeares shall have no end Against this tentation the Church or the Prophet in the Churches name doth wrastle in prayer and strengtheneth his faith by sundry arguments taken from Gods to wit Christs eternity omnipotency and immutability Heb. 1.11 12. Whence learn 1. The Church and any member thereof may possibly sometime be put in fear of being cut off before they can attain their desired end as here Take me not away in the midst of my dayes doth import 2. Faith doth take God for the party to deal with whatsoever strait it shall be brought into God is the doer of what is done saith the beleever and so he dealeth with God by prayer for relief I said O God take me not away 3. Appearance of perishing should not hinder us to pray but sharpen us rather in our dutie and when Gods promises and his dispensation do seem to disagree we may presse the Covenant and not displease God by so doing I said O my God take me not away c 4. The eternity of Christ is the consolation of the believer in his mortality and the eternity of Christ as God is the pledge of his preservation and of the performance of Gods promises unto him Thy yeares are throughout all generations 5. The omnipotencie of God even Christ which may be seen in the works of Creation is a rock for the believer who is in Covenant with God to rest upon for what can he not do who hath made all things of nothing Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands 6 The immutability of God is a notable comfort to his afflicted people who because he is not changed therefore shall they not be consumed Heaven and earth shall perish but thou sholt endure c. but thou art the same 7. As the heavens and the earth are subject to vanity for mans cause and so in regard of this condition wherein they are now they shall perish so also they shall not simply and altogether perish but be changed as a garment for mans cause Rom. 8 2â— All of them shall waxe old as a garment as a vesture shalt thou change them and they shall be changed but thou art the same and thy yeares have no end Heb. 1.11 12. meant of Christ. Ver. 28. The children of thy servants shall continue and their seed shall be established before thee Here is his victory over the tentation and a solid assurance of the perpetuity of the Church from one generation to another grounded upon the aforesaid attributes of Christ. Whence learn 1. He that is sorry for the affliction of the Church shall have consolation from God and a gracious answer to his prayer as the experience of the Prophet here doth teach us 2. The perpetuity of the Church and establishing of it may be solidly concluded from the unchangeablenesse and eternity of God for thus doth the Prophet reason 3. The Church shall never be barren but from age to age bring forth children unto God The children of thy servants shall continue and their seed 4. The true members of the Church are not the children of the flesh simply but the children of the same faith and obedience with the godly teachers and servants of God for so are they who have the promises here described The children of thy servants shall tontinue 5. Whatsoever change may befal the visible Church before the world yet before God she is fixed and stable as a house builded upon a rock The seed of thy servants shall be established before thee PSALM CIII THis is a Psalme of praise and thanksgiving to God for his grace to his people wherein the believer stirreth up himself and by his own example others also to praise God v. 1 2. And that for seventeen reasons or arguments of praise some of them taken from mercies shewen to himself some from mercies to all believers and some taken from his sovereign dominion over all unto v. 20. and in the last three verses there is an exhortation to all the creatures to joyne in Gods praises with the Prophet Ver. 1. BLesse the LORD O my soule and all that is within me blesse his holy Name 2. Blesse the LORD O my soule and forget not all his benefits In the Proâ—hets stirring up of himself to praise God Learn 1. The sense of Gods goodnesse to a believer is very blessednesse felt flowing from God the fountain and cause of blessednesse Blesse the LORD O my soul. 2. When a believer is satisfied with Gods goodnesse he cannot satisfie himself in the expression of his sense of it or of his discharge of thankfulnesse for it but stirreth up his own dull spirit to the work of praise Blesse the LORD O my soul. 3. In praising God special care is to be had of the sincerity of our heart and affections All that is within me blesse his holy Name 4. Whatsoever is said of God will be found really to be true of him and the believer will subscribe unto the unstained glory of his Name and may say All that is wâ—thin me blesse his holy Name 5. Albeit we do not obtain of our heart at first what we would yet must we still insist in the stirring up of the grace of God in us for any service we are about Blesse the LORD O my soul saith he the second time 6. God hath put so many obligations upon every believer as may furnish reasons of praise and thanksgiving Blesse the Lord abundantly and forget not his benefits 7. As oblivion is always unthankful so the remembrance and calling to minde what the Lord hath bestowed upon us with a due estimation of the meanest benefit is a point of upright thankfulnesse Blesse the LORD O my soul and forget not all his benefits that is forget not any of his benefits as the forme of speech in the Original doth import Vers. 3. Who forgiveth all thine iniquities who healeth all thy diseases The first reason of thanksgiving is for remission of sinnes the second reaason is for healing specially of spiritual maladies Whence learn 1. Saving grace bestowed upon us should have the first room in our thanksgiving unto God because it is the evidence of Gods special love to us for this doth the order of the Prophets thanksgiving teach us 2. The most holy of Gods servants are not justified by their good works but by gracious remission of their evil works Blesse the LORD who forgiveth thy iniquities 3. The remission of sin is a perfect taking away of the guiltinesse not of some only but of all sins Who forgiveth all thine iniquities 4. After remission of sin and justification of our
sorrow The third change is by spoiling a populous and well-planted countrey Whence learn 1. Such as have been raised from a low condition can hardly bear prosperity but are readily puffed up with it as this change presupposeth 2. God can bring down such as do abuse prosperity and make them as base as ever they were Again they are minished and brought low 3. The Lord hath more wayes then one to spoile a fertile countrey for albeit he do make it continue fertile yet he can bring the sword of the enemie on it They are brought low through oppression affliction and sorrow Ver. 40. He poureth contempt upon Princes and causeeh them to wander in the wilderness where there is no way A fourth change is in the pulling down Princes and putting Statesmen to perplexity Whence learn 1. As Kings and Rulers do not keep their place and power and estimation among men but by Gods investing them with dignity so when they lose their dignity and are despised they must look to God as the doer and search the quarrel for God will honour them that honour him and they who despise him shall be lightly esteemed He poureth contempt upon Princes 2. It is God who giveth wisdom and prudence unto men for ruling of States and when their wit is employed for their own earthly interest he can take their wisdome from them and give them a cup of giddie wine and put them in such perplexity as they know not what to do he can banish them out of their countrey and send them as vagabonds through the earth He causeth them to wander in the wildernesse where there is no way Ver. 41. Yet setteth he the poore on high from affliction and maketh him families like a flock The fifth change is in comforting the afflicted and raising them out of the dust into a better condition after they are humbled in the sense of their own poverty Whence learn 1. Albeit the Lord casteth down the mighty and putteth the wise to perplexity yet he will pursue them no further then unto humiliation if so be they take with their sins and seek reconciliation with God as his Word prescribeth and depend upon God as needy poor soules he will lift them up again Yet he setteth the poore on high from affliction 2. As pride and self-estimation because of riches or power or wisdom or any other earthly reason goeth before ruine so lowlinesse of minde humiliation in the sense of sin and of unworthinesse and of weaknesse and witlesnesse driving a man to depend on God as a begger doth for almes goeth before exaltation He setteth the poore on high from affliction and maketh him families like a flock Ver. 42. The righteous shall see it and rejoyce and all iniquity shall stop her mouth 43. Who so is wise and will observe those things even they shall understand the loving kindness of the LORD He closeth the Psalme with two promises one of performing what is here said to the comfort of the righteous and shame of the misbelieving proud sinner The other is of manifesting his loving kindnesse to such as do observe and make use of Gods providence Whence learn 1. Such as being justified by faith do endeavour to order their conversation righteously shall be witnesses of the Lords performing of his Word The righteous shall see it 2. As there is joy in believing of the Lords Word so there is yet more joy in beholding the performance of his Word The righteous shall see it and rejoyce 3. Among other mercies bestowed upon the righteous man this is one that the Lord putteth him upon the counsel of his working doth expound his providence unto him by his Word teacheth him to compare Gods Word and his Works and maketh him witnesse that God is as good as his Word The righteous shall see it and rejoyce 4. The wicked shall be disappointed of his expectation in regard of the good which he hoped to himself and shall finde himself mistaken about the godly whose wayes he counted to be folly The righteous shall rejoyce and all iniquity shall stop her mouth 5. As the works of the Lords goodnesse justice and mercy are wrought in the sight of men that they may observe his way and keep the observation thereof in memory so are they the wisest sort of men who do observe Gods providence best and do compare it with the Lords Word that they may understand it rightly Who so is wise and will observe these things The wise man and the observer of Gods wayes toward the children of men here is one 6. Albeit there be very few wise observers of Gods proceeding with men in justice or mercy yet so many as are his disciples Students of his Word and do walk answerably thereunto shall never want matter of observation of Gods kindnesse toward themselves For who so is wise even they shall observe the loving kindnesse of the Lord. PSALM CVIII THis Psalme is composed of a part of the fifty seventh Psalmâ— from v. 7. to the end and of a part of the sixty Psalme from v. 5. to the end but in a diverse notion for in the fifty seven and sixty Psalmes David is praying for experience of the truth of the promise made to him concerning the Kingdome of Israel and victory over his enemies on all sides being now in hazard by them but here he is making use of the experience received and of victorie obtained over enemies within and without the Kingdome of Israel for the encouragement of the Church militant to the end of the world against intestine and forreign enemies whatsoever Again in these two former Psalmes whence he doth repeat the words of this Psalme he had his own interest to plead beside what was typical in his exercise Here his own interest being setled and the promise made to himself performed he recommendeth this experience of his in a more abstract notion from his own particular and in a more typical way of a pledge of the victory of the true Church militant under her Head and Lord over all her both intestine enemies and forreign without the verge of the visible Profession that in the faith of Christ and hope of his prevailing in the work of enlarging and reforming of the visible Catholick Church and overthrowing of the open enemies of Christs Kingdome typified under the exercise of David the true subjects of Christ might go on in their warfare with the greater confidence This Psalme hath two parts In the former is the thanksgiving of faith and promise of praise in hope of obtaining all which the Church is here to pray for ver 1 2 3 4 5. In the latter part is the prayer for preservation of the Church ver 6. with confidence to be heard and helped whatsoever impediment appear against all who stand out against Christs Kingdome whether within the visible Church v. 7 8. or whether without such as are professed enemies unto it v. 9 10 11. which prayer is followed
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
blessed condition of the true Church of God and rejoyce therein all his dayes Thou shalt see the good of Ierusalem all the dayes of thy life thou shalt see peace upon Israel PSALME CXXIX THe scope of this Psalme is to confirme the faith of Gods people against persecution The parts thereof are two The former is praise to God for delivering many times his Church from the oppression of persecutors v. 1 2 3 4. The other hath a prophetical curse against the enemies of the Church v. 5 6 7 8. Vers. 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me In praising God for the Churches delivery lately granted to her he calleth to minde many by past persecutions wherein the Lord had preserved his Church from overthrow Whence learn 1. The visible Church from the beginning of the world is one body and as it were one man growing up from infancie to riper age for so speaketh the Church here Many a time have they afflicted me from my youth 2. The wicked enemies of the Church they also are one body one adverse armie from the beginning of the world continuing war against the Church Many a time have they afflicted me from my youth 3. As the former injuries done to the Church are owned by the Church in after-ages as done against the same body so also the persecution of former enemies is imputed and put upon the score of present persecutors Many a time have they afflicted me from my youth may Israel now say 4. New experiences of persecution when they call to minde the exercises of the Church in former ages serve much for encouragement and consolation in troubles Many a time have they afflicted me may Israel now say 5. Albeit this hath been the endeavour of the wicked in all ages to destroy the Church yet God hath still preserved her from age to age Yet they have not prevailed Vers. 3. The Plowers plowed upon my back they made long their â—â—rrowes 4. The LORD is righteous he hath cut asunder the cords of the wicked He repeateth the same praise of God in delivering his Church from oppression of the enemie under the similitude of cutting the cords of the plough which tilleth up another mans field Whence learn 1. The enemies of the Church do no more regard her then they do the earth under their feet and do seek to make their own advantage of her as usurpers use to do in possessing and labouring of another mans field The Plowers plowed upon my back 2. The Lord useth to suffer his enemies to break up the fallow ground of his peoples proud and stiffe hearts with the plough of persecution and to draw deep and long furrows on them They made long their furrowes 3. What the enemies do against the Church the Lord maketh use of it for manuring the Church which is his field albeit they intend no good to Gods Church yet they serve in Gods wisdom to prepare the Lords people for receiving the seed of Gods Word for the similitude speaketh of their tilling of the Church but nothing of their sowing for that is reserved for the Lord himself who is Owner of the field 4. When the wicked have plowed so much of Gods husbandry as he thinketh good to suffer them then he stoppeth their designe and looseth their plough He hath cut asunder the cords of the wicked 5. In all the exercise of the Church and in all Gods patience towards the persecutors thereof and in his delivering of the Church and punishing of the wicked the Lord is upon a laudable work of chastising humbling trying and training his people to better service and shewing of his mercy on his people when they are humbled and of his justice against the wicked The Lord is righteous he hath cut asunder the cords of the wicked Vers. 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grasse upon the house tops which withereth afore it groweth up 7. Wherwith the mower filleth not his hand nor he that bindeth sheaves his bosome 8. Neither do they which go by say The blessing of the LORD be upon you we blesse you in the Name of the LORD In the latterpart of the Psalme he prayeth against all the enemies of the Church and curseth them Whence learn 1. All those are the enemies of the Church who love her not who seek not her welfare who are glad when it goeth ill with her and do envie her prosperity They hate Zion 2. Confusion of face and destruction shall be their portion who are enemies to Gods people and the Church may lawfully pray for it in the general Let them all be confounded and turned back who hate Zion 3. Albeit the trouble of the Church which she sustaineth by persecution seem long yet the time of the persecutors is but short like the time of grasse on the house top which withereth ere it grow up their glory is but a vain shew like the greennesse of grasse on the house top their high place is their ruine as the house top exposeth the grasse on it to the greater heat of the Sun their strength wanteth root like the grasse on the house top which withereth before it grow up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome 4. To salute the reapers of the field or any within the visible Church whom we finde about their lawful labour or employment and to pray God to speed them and blesse them is not unlawful nor a taking of Gods Name in vain when done honestly for in the Psalmists dayes it was the laudable custome of Gods people as they went by the reapers of the field to say The blessing of the Lord be upon you we blesse you in the Name of the Lord 5. It is no small losse which the wicked persecutors of the Church sustaine by this that their work is not blessed unto them of the Lord and that they shall want the benefit of the prayers of the Church for they shall be as the grasse which cometh to no ripeness nor good fruit whereupon any man can crave a blessing from God unto them they who go by them at this their work shall not say The blessing of the Lord be upon you we blesse you in the Name of the Lord. PSALME CXXX THis Psalme containeth the exercise of the Psalmist wrastling under the sense of sin with fearful tentations which were like to overcome him wherein he prayeth for relief v. 1 2. opposeth Gods mercy to his justice v. 3 4. and waiteth for comfort v. 5 6. then he bringeth forth the use which he maketh of the relief and comfort which God gave unto him by encouraging the Church to trust in Gods mercy because he will deliver his people from all trouble and sin v. 7 8. Ver. 1. OVt of the depths
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
undertaken is the purging out of discovered hypocrites if they shall creep in into credit or trust Whence learn 1. Deceitful and false men and counterfeit hypocrites may escapemens observation and creep into the fellowship of the godly and climbe up to the Court and get place in Kings houses for so doth David presuppose here 2. When men are discovered and found to be deceitful workers and liars then such as have power should purge them out He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight Ver. 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the LORD The eighth duty undertaken is to suppresse all ungodlinesse in the land and that for the good of religion and furtherance of the welfare of the Church Whence learn 1. The duty of Magistrates is to suppresse all the wicked in their Kingdom lest by indulgence shewen to them they do multiplie and so bear down the godly I will destroy all the wicked of the land 2. The more timously the Magistrate doth declare himself against all wickednesse the more doth he what belongeth to his duty I will early destroy all the wicked of the land 3. Albeit it be not possible for any Magistrate corporally to destroy all the wicked in the land partly because it is impossible to finde out every one and partly because the number of the righteous and sound hearted is few and their power weak and partly because none can determine who they are in particular yet a godly Magistrate may civilly destroy them all by causing to execute civil punishments and that Ecclesiastick Discipline be exercised against all them who do not submit themselves to Gods lawes till all men yield outward obedience and unto this duty should every Magistrate set himself I will early destroy all the wicked in the land 4. The Magistrates duty is by his power and by punishment of evil doers to endeavour the welfare of Gods Church within his bounds as the Minister of God appointed for that end for David saith I will early destroy all the wicked of the land that I may cut off all the wicked doers from the City of the LORD If the Magestrate shall punish open transgressions the Church will be in better case This was Davids resolution as a type of Christ and howsoever in execution much was wanting in the type yet Christ will performe all this exactly in his own appointed time and in his own order partly in this life partly at mens death and partly at the last day PSALM CII A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. THis Psalme agreeth well with the time of the Babylonish captivity of the Jewes about the end whereof the seventy years being now nigh expired the weight of the misery of Gods people and the mockerie of the heathen and the peoples longing for delivery did so afflict the Prophet that in compassion towards the scattered Church he poureth out this prayer and communicateth it at the Lords direction to all other feeling members of the body to be made use of for the waking up of their affections and strengthening of their hope of delivery The parts of it are three In the first he craveth audience to his prayer because of his sad condition wherein he sympathizeth with the Church in affliction to ver 12. In the second he encourageth himself in the hope of being heard in behalf of the Church to ver 23. In the third he layeth forth the occasion of all this grief which was the fear he had of the cutting off of the Church of the Jewes before the coming of the Messiah and sheweth how he strengthened his faith in prayer against this temptation From the Inscription Learn 1. It is no strange thing for the dear children of God to be under heavy affliction for here it is presupposed that they may be afflicted yea and overwhelmed 2. The consideration of the condition wherein the Church is serveth to asswage and mitigate the private calamities of any particular person at any time for this prayer giveth direction to the afflicted whatsoever be his affliction to look upon the condition of the Church in the mean time that it may ease his private grief if it be well with the Church and again that it may either ease his private grief or turn it to run in the right channel if the Church be in a hard condition as here it is held forth for the most kindly grief of a lively member of the Church is that grief wherein he sympathizeth with the calamity of the body and this wisdom is propounded in this Psalm and recommended to Gods people to be made use of 3. The affliction of the Saints before us may and should be the matter of our comfort and song to God and hope of help to us in our prayers for this doth the Inscription and Psalme teach us 4. The way for a man afflicted and overwhelmed to have ease comfort and deliverance is to poure out his soule before the Lord for so much is here imported 5. Albeit a person afflicted cannot fill up the words of this Psalme in his own proper present feeling yet may he make good use of this prayer which teacheth him how to wrestle for a deliverance for the general title prefixed to the Psalme teaeheth so much Ver. 1. HEare my Prayer O LORD and let my cry come unto thee 2. Hide not thy face from me in the day when I am in trouble encline thine eare unto me in the day when I call answer me speedily In the first part of the Psalme he prayeth for ready accesse and audience to his prayer because of his heavy affliction which is set down more generally ver 1 2. and more particularly branehed fotth in the nine following verses From his petition for audience Learn 1. A soul afflicted seeking relief and comfort in God may both confidently pray for and certainly expect audience and acceptance of its prayer Hear my prayer O God 2. The earnest prayer of an humble Supplicant cannot be kept out from God by whatsoever objected impediment for Let my cry come unto thee is thus much Let nothing hold out my prayer 3. Albeit it is not any strange thing to see a soul in trouble and God to seem to be displeased with it also yet the want of Gods consolation and sense of his displeasure is more heavy then the trouble and is that which the godly can least endure Hide not thy face from me in the day when I am in trouble 4. The Lord suffereth his babling children to speak to him in their owne forme â—f speech albeit the termes which they use be not fitted for his spiritual invisible and incomprehensible Majesty such as are Hear me hide not thy face encline thine ear to me and such like other speeches 5. A soul
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
and from their persecutors yet the work of delivery is perfected at length for when God had smitten Egypt in favour of his own people He brought his people forth 2. All riches that men have are at Gods disposing to transfer the right and possession thereof to whom he pleaseth and the Lords special and expresse warrant gave â—itle to the Israelites to retain the Egyptians borrowed jewels He brought them forth also with silver and gold 3. When God grants a delivery or any sort of benefit it is a new gift to inable a man to make use of the offered delivery or bestowed benefit such was the benefit bestowed on Israel when Goâ— brought his people out of Egypt There was not one feeble person among their tribes 4. The Lord can make bloody persecutors of his people to cease from their persecution and to contribute to their delivery and to be desirous to be rid of them Egypt was glad when they departed 5. God can make his persecuted people terrible to their persecutors which is no lesse a wonder then to make the wolfe tremble for feare of the lambes Egypt was glad when they departed for the feare of them fell upon them 6. Except the Lord did take the guiding and protecting of his own people they should perish many wayes after their delivery out of trouble but whom he delivereth he taketh a care of them as he did of Israel for whom he provided the pillar of cloud to temper unto them the heat of the day and the pillar of fire to temper unto them the darknesse and cold of the night and made both of them to direct their journey He spread a cloud for a covering and fire to give light in the night 7. Sometime the Lord will give unto his people at their earnest desire that which is not good for them that so he may give unto them evidence of his readiness much more to give them what is good for them when they earnestly ask it The people asked and he brought quailes 8. When ordinary meanes of the preservation of Gods people do faile God will provide for them wonderfully as he gave his people Manna in the wildernesse And satisfied them with the bread of heaven 9. As the fountain of the feeding of Gods people is not in the creatures but in God so should the eye of his people be carried above the creatures unto heaven for preservation of this life as well temporal as spiritual for this end it is said He satisfied them with the bread of heaven 10. God can bring consolation unexpected and that by means most unlikely to yield it He opened the rock and the waters gushed out 11. There is no scarcity in God of what the Lords people do stand in need of he both can and doth furnish plenteously and makes the opportunity of having the use of his provision follow his people whithersoever he leadeth them The waters out of the rock ran in the dry places as a river 12. What the Lord doth to his people he doth it for his Covenants sake as here He remembred his holy promise 13. How many yeares soever do intervene Gods promise-making and the performance the Lord doth not forget his promise as here we see after foure hundred and thirty years He remembreth his holy promise and Abraham his servant Ver. 43. And he brought forth his people with joy and his chosen with gladnesse 44. And gave them the lands of the heathen and they inherited the labour of the people 45. That they might observe his statutes and keep his Lawes Praise ye the LORD From the manner of the Lords bringing his people out of Egypt and planting them in Canaan Learn 1. Whatsoever bondage the Lords people do fall into the Lord in due time will bring them out of it as he brought forth his people from the bondage of Egypt 2. How much soever sorrow his people may finde in the expectation of delivery so much joy shall they have in the performance of the Lords promise He brought forth his people with joy and his chosen with gladnesse 3. The Lord doth not leave his people till he put them to some rest after their troubles as he gave rest to his people Israel whom when he carried them through the wildernesse he gave them the possession of Canaan He gave them the lands of the heathen 4. The Lord maketh no end of multiplying obligations on his people he maintaines them in their possession of what he doth give them They inherited the labour of the people 5. The end of the Lords liberality is to engage the hearts of his people more and more to the obedience of his Ordinances as he did all this to Israel That they might observe his statutes 6. There is no rule for serving of God acceptably except his own commands for Israels rule was to observe his statutes and keep his lawes 7. The right use which we should make of whatsoever good was done to the Lords people is to glorifie God when we hear of it or read of it as here we are directed Praise ye the Lord. PSALME CVI. THe summe of this Psalme is to teach the godly in the time of calamity lying upon the Church or upon themselves First to glorifie God by faith in him Secondly to reckon up for their encouragement the frequent forgivenesse of grievous sins to his people in former times And thirdly to pray for the like favour to themselves and in hope to have their prayer granted to give thanks to God There are three parts of the Psalme answerable thereunto The first part is the Prophets strengthening of his own faith ver 1.2 3 4 5. The second part is the confession of our sins in general v. 6. and in special of eight or nine gross provocations which the Lord after correction did pardon and gave comfort to his people to v. 46. which are so many arguments of hope to finde the like mercy to the Church in this time The first sin with the forgiveness of it is set down from v. 7 to v. 13. The second sin v 13.14 15. The third sin v. 17 18. The fourth sin v. 19 20 21 22 23. The fifth sin v. 24 25 16 27. The sixth sin v. 28 29 30 31. The seventh sin v. 3â— 33. The eighth sin from v. 34 to v. 43. The ninth point of confession is of a general heap of sins oft-times repeated and all pardoned with pity manifested to Gods people v 43 44 45 46. The third part of the Psalme is a prayer for new experience of like mercy and a close of the Psalme with praise and thanksgiving v. 47 48. Ver. 1. PRaise ye the LORD O give thanks unto the LORD for he is good for his mercy endureth for ever The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions by believing on him First by exhorting all to praise and thank the Lord for his goodness Whence learn 1. The exercise of
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
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
subjection to his Government it was to be performed no lesse certainly then the distracted parts of the typical Kingdome of Israel was to be joyned in uniforme subjection under David who here saith Gilead is mine Manasseh is mine Ephraim also is the strength of my head Iudah is my Lawgiver Ver. 9. Moab is my wash-pot over Edom will I cast out my shoe over Philistia will I triumph After composing of the tribes of Israel representing the visible Church he turneth him to the forreign enemies of the Kingdome and assureth the Church of victory over them also Whence learn 1. As in the typical victories of David so in the Conquest which Christ maketh some are more sincere and cordial subjects some do feigne subjection out of constraint or carnal motives and as in Davids so in Christs victories some are vessels of honour all serving for the use of the great house Moab is my wash-pot over Edom will I cast out my shoe over Philistia will I triumph 2. When faith doth look through the prospect of Gods Word and Promises it will discover afarre off many advantages as here we see Ver. 10. Who will bring me into the strong City who will lead me into Edom 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hostes In the war against Edom the difficulties are represented which the Church militant shall meet with in her battels against open enemies which difficulties are here overcome by faith encouraging her against all impediments Whence learn 1. The Church of believers may finde and shall finde in some passages of their exercise some maine difficulties meeting them in their progresse and some enemies harder to overcome then others some devils more strong in their possession then others represented here by the strongest City of Edom Who will bring me into the strong City 2. When we meet with any difficulty greater then any former hath been faith must give more employment unto God and put in to him for more assistance and strength Who will lead me into Edom wilt not thou O God 3. Faith must not be discouraged in her warfare from any tokens of Gods displeasure formerly let forth against his people but rather must draw encouragement from thence taking all the executions of threatnings for so many pawnes and pledges of the performing of promises as the Psalmist doth here Wilt not thou who hadst cast us off and wilt not thou go forth with our hostes Ver. 12. Give us help from trouble for vaine is the help of man He repeateth his prayer and insisteth upon his request Whence learn 1. When the believer findeth his faith weakest he must make use of prayer as the infirme man doth of a staffe in his walking Give us help from trouble 2. He who would have Gods help in any businesse must quit confidence in mans help and the seeing of the vanity of mans help must make the believer to trust the more unto and expect the more confidently Gods help as here is done Give us help from trouble for vain is the help of man Vers. 13. Through God we shall do valiantly for he it is that shall tread down our enemies He closeth the Psalme comfortably in assurance of the Churches victory Whence learn 1. Whatsoever may be the varietie of the exercises of faith victory and triumph shall close the war and crown the wrastler Through God we shall do valiantly 2. Albeit the meanes be nothing but vanity without God yet they must be used for they are something when they are used by us and put in Gods hand for Through God we shall do valiantly 3. What the Lord doth by the believer as his servant or by any other instrument God must have the glory of it Through God saith he we shall do valiantly 4. The faith of the Churches victory over her enemies is grounded upon Gods engaging in the war for the Church and against our enemies For he it is that shall tread down all our enemies PSALM CIX To the chief Musician A Psalme of David DAvid as a type of Christ hath here to do with his and the Lords desperate enemies The Psalme hath three parts In the first part he complaineth against them unto God v. 1 2 3 4 5. In the second he pronounceth the fearful vengeance of God against them by way of imprecation in the Spirit of prophecie unto v. 21. In the third part he putteth up a prayer to God for himself and is comforted In all which he is a type of Christ and hath an eye unto Christs Kingdome and to the desperate enemies thereof as the Apostle Peter doth teach us in his application of what is here spoken as a Prophecie to be in part compleated in Iudas Acts 1.20 And so David here is not satisfying his own private revenge against Achitophel or any other such like traitor but as a Prophet foretelling what judgement was to fall on the desperate enemies of God and as a Saint subscribing to Gods righteous judgements for the terrour of all opposers of Christs Kingdom Vers 1. HOld not thy peace O God of my praise 2. For the mouth of the wicked and the mouth of the deceitful are opened against me they have spoken against me with a lying tongue 3. They compassed me about also with words of hatred and fought against me without a cause 4. For my love they are mine adversaries but I give my self unto prayer 5. And they have rewarded me evil for good and hatred for my love In his complaint he prayeth the Lord to shew himself in justice against his desperate enemies and chargeth them for false and malicious calumnies and wicked ingratitude against him Whence learn 1. As the most innocent and holy servants of God are subject to heavy slanders and false calumnies raised against them so the best remedy and relief in this case is to go to God with the matter as here the Psalmist doth 2. The Lord will bear witnesse in due time unto the innocency of his oppressed and unjustly defamed servants â—s here the Prophet prayeth for in his prayer and doth expect it Hold not thy peace O God 3. A good conscience may be sure to be cleared from false imputations and should comfort it self with Gods approbation in the meane time because whatsoever infamie the believer doth lie under the Lord will bring forth his innocency and commendation for this reason among others the Prophet doth call the Lord O God of my praise 4. Impudent back-biters will put such a face upon the most wicked calumny and slander of an innocent servant of God and will avow it openly in his face as if it were of truth as here we see For the mouth of the wicked and the mouth of the deceitful are opened against me they have spoken against me with a lying tongue 5 An innocent man may be so circumvented with calumnies and lies forged of him as he shall be unable to
The fifth reason of Gods praise is the evidencing of his power put forth before his people in so wonderfull and miraculous a manner as no cause can be given of the works wrought for his people in their coming out from Egypt their entry into Canaan and in the wildernesse except only Gods extraordinary manifestation of his presence amongst his people and for them which the Psalmist bringeth forth by asking the cause of these miracles answering the question by the terrible presence of God Whence learn 1. The Lord can work so clearly for his people that the most stupid and brute souls shal be convinced of his respect to his children as this experience doth shew 2. If Atheisme and unbeliefe in men could finde any natural reason or any pretence of reason whereby they might obscure the glory of Gods doing for his people they would not faile to do it as this interrogation teacheth What ailed thee O thou Sea c 3. The more narrowly the works of the Lord are looked unto the more evidently doth his power and presence appeare in working them as the answer unto the question and holding forth the Lords presence twice for the cause of such changes on the creatures do shew 4. The end and use of Gods power manifested in favour of his people is first that all flesh should fear God and stand in awe of him and next that his covenanted people should look upon his terrour as their bulwarke Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Vers. 8. Which turned the rock into a standing water the flint into a fountain of waters The sixth reason of Gods praise in the woâ—k of delivery of his people out of Egypt is his wonderfull provision for their drink in the dry wildernesse by dissolving the flinty rock into water Whence learn 1. Whomsoever the Lord doth redeem and set upon their way to heaven he will provide for whatsoever is necessary for their sustentation and comfort in their journey as his providing of drink for the camp of Israel giveâ—h proof 2. We being called of God to follow our Redeemer till we be put in possession of promises must not stand for any difficulty or disappearance of meanes for our sustentation and comfort for God can work his purpose by contrary-like meanes He turned the rock into a standing water the flint into a fountaine-of waters PSALM CXV THe Church of Israel being under the power of the heathen and unable to help themselves do flee to God for relief and in the former part of the Psalm they pray for delivery strengthening their hope to be heard by foure arguâ—â—â—ts unto v. â— In the latter part the Church is encourageâ— to trust in God and to expect deliverance in due time by several reasons all serving to confirme their faith unto the end of the Psalme Vers. 1. NOt unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake In praying for relief from the bondage of idolaters they reject all confidence in themselves and bring arguments of their hope to be helped from other grounds Whence learn 1. It is no strange thing to see Gods people for their chastisement or trial put under the power of idolaters as this experience of Israel doth shew 2. When we seek any thing from God we ought to acknowledge our own unworthinesse and ill deserving and to renounce all confidence in our selves Not unto us give the glory saith the Church here 3. Albeit the Lords afflicted people may want all ground of hope from their own behaviour yet grounds of hope can never be wanting when they look to Gods mercy and truth and the glory of his grace in helping of them Not unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake Vers. 2. Wherefore should the heathen say Where is now their God The second reason of hope to have their 〈◊〉 granted is because if the Lord do not deliver them idolaters under whose power they do lie will continue to blaspheme the true Religion and the true God whom the true Church doth worship Whence learn 1. The enemies of the Church are ready to blaspheme the true Religion when the Lords people are brought in straits and under their power as here The heathen say Where is now their God When we have brought our selves in misery and our Religion in danger of disgrace we ought to be more carefull to have the Lord restored to his honour and true Religion restored unto its own beauty then to be freed from misery for the Church here cannot endure the dishonour of God in their affliction Wherefore should the heathen say Where is now their God Vers. 3. But our God is in the heavens he hath done whatsoever he pleased The third reason of hope to be heard is because God is omnipotent and supreme Governour of all things and his authority is as his power absolute to do what he pleaseth and this reason strengthens also the former reason Whence learn 1. The more the wicked do oppose God and the true Religion the more should his servants assert his glory and truth as the Church doth here saying But our God is in heaven 2. The consideration of Gods absolute power and authority exalteth God above all idols stoppeth all murmuration against his dispensation toward his people and their enemies closeth all disputation against his revealed will and looseth all objections arising from difficulties and impediments which might hinder hope to be helped out of misery as here we see Our God is in heaven he doth whatsoever he pleaseth Vers. 4. Their idols are silver and gold the work of mens hands 5. They have mouths but they speake not eyes have they but they see not 6. They have eares but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throat A fourth reason of hope that the Church shall be delivered from the power of idolaters is because there is no other God to deliver them save the Lord Idols can neither help their worshippers nor hurt Gods people who despise them and therefore his people will hope in their own true God and despise idolaters and their idols both Whence learn 1. Images in the matter of Religion whatsoever they seem to be or represent are but idols for so are they called here 2. Images in Religion profit nothing but bring trouble to men as their name in the original importeth 3. Albeit idolaters do bestow largely upon their Idols and put upon them artificially some shape to represent some perfections by them yet the riches of the matter can give them no excellency They are but silver or gold at the best their forgers and authours are but men for it is sufficient to disgrace any point of Religion if
to be true That it is better to trust in the Lord then to put confidence in Princes Vers. 10. All Nations compassed me about but in the Name of the LORD will I destroy them 11. They compassed me about yea they compassed me about but in the Name of the LORD I will destroy them 12. They compassed me about like bees they are quenched as the fire of thornes for in the Name of the LORD I will destroy them A fifth reason of thanks unto God is Davids victory in the type and Christs victory signified begun and made sure to be perfected over a world of adversaries Whence learn 1. Many adversaries had David but Christ hath more for all the world are deadly adversaries to him All Nations compassed me about 2. The Church and Kingdom of Christ hath neither power to defend it self nor way in this world to escape from its enemies All Nations compassed me about is thrice expressed 3. Christs enemies are so despiteful that in fighting against his Kingdome they regard not what becomes of themselves so be they may hurt his people but as the Bee undoeth her self in stinging and loseth her life or her power with her sting so do they They compassed me about like bees 4. All that the enemies of Christs Church can do against his people is but to trouble her externally their wounds are like the sting of a Bee that is unto paine and swelling and a short trouble only but are not deadly They compassed me about like bees 5. The power whereby victory is obtained over the enemies of Christ and his people is meerly divine even the Omnipotency of the Godhead of our Lord who fighteth all his own battels and ours In the Name of the Lord will I destroy them thrice expressed 6. Particular victories now and then do give ground of hope of compleat victory over all enemies for Christ hath undertaken here to destroy them all In the Name of the Lord I will destroy them 7. The rejoycing of the enemies and the putting forth of their malice against the Church is but for a short time and all to destroy themselves They are quenched as the fire of thornes Ver. 13. Thou hast thrust sore at me that I might fall but the LORD helped me A sixth reason of thanks is for delivery to Christ mystical from the chief ruler of the adverse powers that is from Satan Whence learn 1. Whosoever be the instruments of persecution of Christ in his members Satan is the prime Agent the Captain of these cursed souldiers for toward him mainly is this speech directed Thou hast thrust sore at me 2. The aime of Satan in his opposition unto the Church is to drive them from their station which they have by faith in God that they may despaire and sin Thou hast thrust sore at me that I might fall 3. How weak soever the Lords persecuted children are when Satan raiseth persecution against them and driveth his darâ—s at them yet doth he not prevaile because God assisteth â—hem But thâ— Lord helped me 4. The Lords servants being assisted in their trials shall have such deliverances as shall give them reason to insult time out of minde over Satan and all their enemies as here the Psalmist as a type and souldier of Christ and Christ our Chieftain doth Ver. 14. The LORD is my strength and Song and is become my salvation This we make the second part of the Psalme wherein the song of praise and thanksgiving is renewed and foure new reasons are added And first he giveth all the glory of his victory unto God his strength and salvation Whence learn 1. As humane strength is not sufficient to overcome Satan so must the wrastler be emptied of the conceit of his own abilities and betake himself unto God as the compleat furnisher of him as this example doth teach us 2. He that hath renounced confidence in created strength and hath betaken himself unto Gods furniture promised in his Word shall have cause to sing The Lord is my strength and song 3. Experimental proof of the truth of Gods promises is a new impression of believed truth and a new taking up of it which maketh a man say I perceive of a truth that God is such as he calleth himself He is become my salvation doth import so much and this is the first reason of his renewed song Ver. 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the LORD doth valiantly 16. The right hand of the LORD is exalted the right hand of the LORD doeth valiantly The second reason is from the joy which cometh to the justified through faith in Christ for the certainty of their salvation purchased by his sufferings and battels Whence learn 1. Such as believe in Christ and do endeavour new obedience as they are the persons to whom Christ hath purchased salvation so shall they finde the joy of the purchase and acknowledge it to Gods glory The voice of rejoycing and salvation is in the tabernacles of the righteous 2. Albeit the righteous be pilgrims and have no setled dwelling place yet is their pilgrimage and private tabernacles made refreshful to them by the joy of their salvation The voice of rejoycing and salvation is in the tabernacles of the righteous 3. The matter of the joy of the righteous is the sight of Gods power employed for their safety and victoriously working out their salvation and his own glory The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly Ver. 17. I shall not die but live and declare the works of the LORD The third reason of thanksgiving is assurance of compleat victory and employment of all gifts given to him in Gods service Whence learn 1. The believer may be assured that death shall not prevent him till he have ended his appointed service and that as death had not dominion over Christ so shall it not have lasting dominion over him I shall not die but live and declare the works of the Lord. 2. To honour and praise God in this life should be life to the beleever and dearer to him then his life in regard he loveth this life and the next also mainly because he shall therein praise God I shall not die but live and declare the works of the Lord. Ver. 18. The LORD hath chastened me sore but he hath not given me over unto death The fourth reason of thanksgiving is the Lords moderating all chastisements so as the Psalmist is not destroyed by them Whence learn 1. As Christ our Head was chastised for our peace and tasted of death but was not given over unto it so his servants albeit not exempted from chastisements yet they shall not be destroyed by them The Lord hath chastened me sore yet he hath not given me over to death saith the type of Christ speaking history of himself and prophecie of Christ.
his honour to draw the chariot of his triumph that it may ride prosperously saying Save now I beseech thee O Lord send now prosperity 4. Christ is not come unsent into the world but with commission to save his people from their sins He cometh in the Name of the Lord. 5. Together with Christ all blessings do come which every believer should heartily acknowledge and proclaim Blessed be he that cometh in the Name of the Lord. 6. The Priests and Ministers of the Lord have warrant from the Lord to blesse all them that blesse Jesus Christ for after the acclamation which the people give to Christ the Ministers of the Lord pronounce the people so many as do heartily receive him as theiâ— King to be blessed We have blessed you say they to the people out of the house of the Lord. 7. Comfort against all sin and misery is brought unto the Church by Christ and they who sate in darknesse in him have seen a great light which should be acknowledged as here God is the Lord who hath shewen unto us light 8. As the Ministers of the Lord do preach that believers in Christ are blessed so should they set them all on work and themselves also with them to expresse by all means their thankfulnesse to God for the great grace sent by him Binde the sacrifice with cords even unto the bornes of the Altar Ver. 28. Thou art my God and I will praise thee thou art my God I will exalt thee 29. O give thanks unto the LORD for he is good for his mercy endureth for ever In the last place the Psalmist as a type of Christ proclaimeth the Covenant between the Father and Christ and between God and himself in Christ as a setled and ratified bargain and exhorteth the Church to thanksgiving as he began as we take this for the speech of Christ triumphing in his Church We learn 1. The Father and Christ both before he was incarnate and after do stand agreed in the Covenant of Redemption for Christ faith here to the Father Thou art my God 2. By vertue of the Covenant of Redemption between God and and Christ the Mediator all sufferings and battels for the elect are undertaken and such deliverance given from all troubles and victory over all enemies is obtained as the Mediatour is satisfied about it and praiseth God Thou art my God and I will praise thee and over again Thou art my God and I will exalt thee 3. By vertue of the Covenant of Redemption God is the believers God also and ought to be praised and more and more exalted in our hearts and outwardly by us for as Châ—ist calleth God his Father and our Father his God and our God so every one who do believe in him may say to God Thou art my God and I will praise thee thou art my God I will exalt thee 4. The goodnesse of the Lord in sending Christ a Saviour unto us and the constancy of his mercy to us â—n him calleth for everlasting praise and thanks unto God from us O give thanks unto the Lord for he is good for his mercy endureth for eâ—er PSALME CXIX WE read of no man who had more troubles and exercises of conscience or greater vicissitude of changes outward and inward or more frequent experiences of his owne weaknesse witlesnesse and sinfulnesse or of Gods merciful direction consolation and deliverance then David This man did the Lord fit by the immediate inspiration of the Holy Ghost for the edification of the Church to expresse his exercises and good deliverances from them all and in this Psalme as in a bundle he hath collected the summe of his holy meditations and of the profitable uses which he made of the revealed Will of God in Scripture in all the conditions wherein he was to teach all the faithful after him to have the Word of God in special regard and to have respect unto it as the only rule whereby they might finde direction consolation and salvation however matters went To this end for memories sake he hath filled the Hebrew Alphabet with twenty two meditations every one of them beginning with a several letter of the Alphabet and every section having eight verses beginning with the same letter and every verse almost of every section under some expression making mention of the Scripture The words wherein the Scripture or revealed Will of God in Scripture here is expressed is one of these ten 1. The law or doctrine which signifieth the Lords Will to be taught of God that all men should learn it 2. Statutes which signifieth that this revealed Will of God containeth the duties which God hath appointed and prescribed for our rule 3. Precepts which signifieth that this Will of God is imposed by the authority of our sovereign Law-giver The fourth is commands which signifieth that this revealed Will is committed unto our trust to be kept The fifth testimonies which signifieth that this revealed Will of God doth testifie of our dutie and our doings whether conforme or not to the Rule and testifieth also what event may be expected by our beleeving or misbelieving by our obedience or disobedience thereof 6. Iudgements which signifieth the Scripture to be Gods judicial decree ordaining how our words deeds and thoughts should be ordered what shall be the execution of his will answerable thereto 7. Oracle or speech because the Scripture proceedeth as it were from the mouth of God 8. The Word which signifieth Gods expounding his minde to us as if he were speaking unto us 9. The way of God which signifieth the Lords giving direction for our several actions how we should walk as by so many steps unto the Kingdome of Heaven 10. Righteousnesse which signifieth that the Word of God hath in it the way how a man shall be justified to wit by faith and how a justified man should approve himself to God and man as justified by faith and that every sonne of wisdom must and will justifie this Word of God as the perfect Rule of righteousnesse ALEPH. In the first section he describeth the blessed men to be only they who walk in the obedience of faith as Gods Word prescribeth ver 1 2 3. and then he maketh application of this doctrine to himself v. 4 5 6 7 8. Ver. 1. BLessed are the undefiled in the way who walk in the law of the LORD 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also do no iniquity they walke in his wayes In the description of the truly blessed man Learn 1. This is the first lesson for direction of a mans life to know wherein true blessednesse doth stand and who is the blessed man for the beginning of this Psalme with this doctrine insinuateth so much 2. Albeit every mâ—n confusedly desireth happinesse yet it is the propertie of the children of God effectually and in earnest to seek true happinesse as the description of the blessed man doth
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
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
doth presuppose 2 To correct our natural errour it is wisdom to consider that many men have had plenty of meanes and have managed them skilfully and painfully and yet without successe For except the Lord build the house they labour in vaine that build it 3 As it is a duty for men to provide for their own commodious living and their families well-being by allowed meanes and in their incorporations to provide for Magistrates Rulers and other things needful for the defence and welfare of the incorporation and not to neglect the meanes so must God be looked unto believed in and depended upon because he only can give the blessing he can work without meanes but the meanes can effect nothing without him Except the Lord keep the City the watchman doth watch but in vain 4. The Lord justly doth plague the painfulnesse of some who toile like infidels in the use of the meanes whereby the truth of the doctrine doth appear It is vain for you to rise up early to set up late and to eat the bread of sorrowes that is sparingly to feed upon course morsels to eschew expences 5. It is the only way for having a quiet minde and good successe to use the meanes without anxiety and to commit the successe unto God and this wisdom is the proper gift of Gods chosen children For so he giveth his beloved sleep Ver. 3. Lo children are an heritage of the LORD and the fruit of the wombe is his reward 4. As arrowes are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate From the second doctrine Learn 1. The Lord will be seen in a special manner in the withholding or giving children to married persons and will have the benefit acknowledged when he doth bestow it Lo children are an heritage of the Lord and the fruit of the wombe is his reward 2. When God giveth children for a blessing he giveth grace as to the Parents to bring them well up so to the children to be comfortable to their Parents and to go about their Parents businesse so readily as arrowes out of the bowe As arrowes are in the hand of a mighty man so are children of the youth 3. In peace and war dutiful children will do for their Parents and for their Pastors Magistrates Rulers as their fathers and mothers for the Parents who have such children shall not be ashamed but shall speak with the enemies in the gate 4. Temporal benefits are then evidences of happinesse when the man is a believer in God and a depender upon him and is blessed spiritually by God for of such only doth the Psalmist say Happy is the man that hath his quiver full of such arrowes as gracious children or gracious subjects are PSALME CXXVIII THe scope of this Psalme is to shew the blessedness of the man that feareth God which doth appeare First in the temporal blessing of him in his calling v. 1 2. Secondly in his familie v. 3 4. Thirdly in pouring spiritual blessings upon him v. 5 6. Ver. 1. BLessed is every one that feareth the LORD that walketh in his wayes 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee From the doctrine of the blessedness of the man that feareth God Learn 1. That the sure evidence of a sound believer and truly blessed man is the true fear of God keeping him in the awe and reverent obedience of God Blessed is every one that feareth the Lord. 2. He is not the man that feareth God whose fear is taught by the Precepts of men or who deviseth to himself wayes of Gods service and bindeth superstitious bonds upon his own conscience but he that walketh in the prescribed paths of the obedience of Gods commands only he feareth God that walketh in his wayes 3. The fear of God doth not consist with an idle life but requireth that a man according to his abilities should be employed in some lawful exercise profitable for the use of the incorporation where he liveth for here the labour of his hands is presupposed whereby Gods blessing of him may be derived unto him Thou shalt eat the labour of thine hands 4. It is no small favour from God to have the right and comfortable use of Gods benefits given unto us and only the godly man who is painful in his calling hath the promise of this Happy shalt thou be and it shall be well with thee Ver. 3. Thy wife shall be as a fruitful vine by the sides of thine house thy children like Olive-plants round about thy table 4. Behold that thus shall the man be blessed that feareth the LORD From the second evidence which is Gods blessing of his familie Learn 1. Marriage is a state of life well beseeming the godly man and it neither hindereth the fear of God nor the mans felicity but consisteth well therewith Thy wife shall be as a fruitful vine 2. Godlinesse is great gain it hath the promise of this life so far as is good for us and of the life to come wife and children and a table with maintenance competent for the sustenance of the family are branches of blessednesse when bestowed upon a godly man and should be so looked upon Thy wife shall be as a fruitful vine by the sides of thy house thy children like Olive-plants round about thy Table 3. There is a reward for the righteous even in this life and albeit it be not alwayes discerned yet he who shall behold and consider Gods providence about the godly man shall see this temporal favour or the equivalent granted unto him therefore is it said Behold thus that is in this or the equivalent benefit shall the man he blessed that feareth the Lord. Ver. 5. The LORD shall blesse thee out of Zion and thou shalt see the good of Ierusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel From the third evidence of Gods blessing of the true believer and fearer of his Name by giving him things spiritual Learn 1. What measure soever of things temporal the Lord shall give to the man that feareth him he reserveth unto him all the promises of righteousnesse and life which the Lords Word holdeth forth to the Church and of those he shall be sure The Lord shall blesse thee out of Zion 2. The godly man shall not want succession if God see it good for him or if not children of his bobody yet followers of his faith and footsteps in Piety whom he hath been instrumental to convert Thou shalt see thy childrens children 3. Whatsoever estate the Church of God be in during the godly mans life-time he shall behold in the mirrour of the Lords Word and in the sensible feeling of his own experience he shall perceive and take up the
he had found in his own experience so he recommendeth the following of his example unto all Gods people as the way to be constant in their hope v. 3. Whence learn 1. Albeit pride be a riâ—e vice which attendeth vaine man in every degree of excellency and supposed worth in him yet the grace of God is able to keep humble a wise rich and potent man yea to keep humble a King and Conquerour for it is David who saith here Lord my heart is not haughtie 2. He who will approve himself in his humility unto God must purge his heart as the fountain from pride and his eyes and outward carriage also that they be not the signes and tokens of pride and watch over his actions that they go not without the bounds of his calling and commission given to him in Gods Word Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me 3 Albeit the most excellent of men are but witless weak and unclean things comparable to young children lately weaned from the breasts yet it is the property of the godly to know this and acknowledge himself to be as a childe that is weaned of his mother 4. The Lord is as a mother wise and tender toward his children dealing with them as their age weaknesse witlesnesse and other necessitâ—es do require for so much doth the similitude lead us unto 5. The godly must not look to be satisfied in their childish will and appetite but must resolve to be deprived of their carnal comforts which naturally they most affect as a childe weaned is put from the breast to a more hard diet this doth the comparison import 6. The humble man must be content to be handled and dealt with as the Lord pleaseth and to submit himself absolutely unto Gods dispensation must depend upon his care and favour and wait for the manifesting of it when and how it shall please God to dispose and this most of all doth prove humility My soule is even as a weaned childe 7. The peace and quiet comfort of humility is such as the humble man from his own experience may encourage every man to follow that way with confidence to finde the benefit of it for Let Israel hope in the Lord saith the Psalmist here from his own experience 8. The servant of God who desireth to persevere to the end must wait on God in the way of humility and hope in him unto the end Let Israel hope in the Lord from hence forth and for ever From this doctrine we may have the description both of a proud man and of an humble He is a proud man who being ignorant or insensible of his sinfulnesse and infirmities doth lift up himself in some vaine confidence to follow some unwarrantable course for satisfying his own minde and will not submit himself unto Gods dispensation Again he is an humble man who in the sense of his sins and infirmities standeth in awe of God keepeth himself within the bounds of his calling and commission renounceth all confidence in his own wit and submitteth unto Gods dealing in hope to be helped by God in all things as he standeth in need PSALME CXXXII IN this Psalme the Church is taught to pray according to the Covenant made with David representing Christ First for the maintenance of true Religion to v. 10. Next for the continuing of the Kingdom in his race and preservation of the Church of Israel and so of the Kingdom and Church of Christ figured by it In the first petition he prayeth for the Lords affectionate and effectual remembrance of David and of the sufferings undergone by David for maintaining his Covenant with God v. 1. And then calleth to minde the care which David had in setling of the place of Gods worship v. 2 3 4 5. Thirdly he sheweth how after the Lords departing from Shiloh his Arke was found in Kiriath-jearim and thence brought up to the City of David v. 6. Fourthly the Church professeth her willingness and purpose to worship the Lord now ascâ—nded unto Mount Sion v. 7 8. And fifthly he prayeth for holinesse of doctrine in the Lords Ministers and joy to the godly in obeying them v. 9. In the next petition first the Church prayeth for the Covenants sake made with David that the Lord would not withdraw his countenance from his off-spring v. 10. Then to strengthen their faith in the petition they repeat the Covenant of God made with David as we have it Psal. 89. concerning his off-spring and mainly concerning Christ v. 11 12. Then they pray â—oncerning the Temple and City of Ierusalem representing the universal Church v. 13 14. and concerning his Ministery v. 15 16. and concerning the increase of Christs Kingdome and for confusion of his enemies v. 17 18. for we must not conceive this prayer delivered to the Church for the use of all ages to have the full accomplishment except Christ and his Church and Kingdome be mainly comprehended and aimed at in it From the whole Psalme in general Learn 1. There is a perpetual Kingdom and Priesthood appointed to be established among the people of God in his Church as the prayer given to the Church to be applied and made use of in all ages doth give us to understand and this is the Kingdom and Priesthood of Christ. 2. As the evident appearing of this Kingdome and Priesthood of Christ should be dear to the hearts of all Gods children so should supplication daily be made to God that this his Kingdome may come with its own blessing following upon it as the Church is taught here Ver. 1. LORD remember David and all his afflictions In the first petition Learn 1. Seeing the Covenant made with David especially concerning sure mercies was known mainly to belong to Christ and to concern the Church and every member thereof it is wisdom for the Church in all ages to look to their interest in this Covenant and to hold up before God the memory and use thereof as here the Church is taught to do Lord remember David that is remember the Covenant made with David in type and with Christ represented by him 2. Albeit the Lord can properly forget nothing yet he is said to remember when he by effectual working testifieth his not forgetting this is the remembrance which the Saints do here pray for Lord remember David 3. The Covenant made with David and with Christ consisteth well with afflictions probatory on Davids part and expiatory on Christs part and neither the one sort nor the other wanted their own respects with God but Christs afflictions being redemptory and meritorious are most to be heeded by the Church Remember David and all his afflictions 4. Whatsoever care the godly have to promote Gods honour whatsoever grief and sorrow they bear when they finde opposition or want successe in this their endeavour whatsoever trouble and persecution they suffer in the maintaining or
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