it be of mans devising They are the work of mens hands 4 So many members as the Images have serving to represent some perfections by them are so many lies for they have mouthes but speak not eyes have they but they see not They have â—ares but they heare not noses have they but they smell not they have hands but they handle not feet have they but they walk not neither speak they through their throat Vers. 8. They that make them are like unto them so is every one that trusteth in them For closing this reason he turneth the reproach which idolaters did cast upon the true God and his worship over upon themselves Whence learn 1. Albeit the Lord be angry at his own people yet must they not forsake him and go after idols to be helped by them for so doth the Church here teach us 2. The consideration of the folly of false Religion should make us cleave the closer to the true Religion and to abhorre the errors of humane devising for so are we taught by this example 3. As it is an honour to be of the true Religion so it is the greatest disgrace a man can have to be an idolater for the disgrace of the idol falleth upon the worshipper thereof as here we see 4. All idolaters are brutish the makers of idols authorizers of them worshippers and servers of them are all like reasonlesse and senslesse blocks in this matter like the idols which they make They that make them are like unto them that is They have eyes and see not c. 5 Whosoever do expect any good by making or worshipping of images they joyne inward worshipping of them with the outward and in their expecting any good by that means they prove themselves like reasonlesse blocks as void of true wisdome in this point as images are of sense and motion So is every one that trusteth in them Vers. 9. O Israel trust thou in the LORD he is their help and their sheild 10. O house of Aaron trust in the LORD he is their help and their sheild 11. Ye that fear the LORD trust in the LORD he is their help and their shield In the latter part of the Psalme the Church is encouraged to trust in the Lord and so to expect deliverance according to the petition set down v. 1. And that by seven reasons The exhortation to trust in God is threefold one directed to Israel v. 9. Another to the Priests and Levits v. 10. The third to all that fear God v. 11. Unto which exhortation the first reason of encouragement is added and repeated again and again Whence learn 1. No tentation of affliction should drive us from expecting relief in trouble and trusting in God for it for notwithstanding the Church here is under the feet of the heathen yet all are exhorted to trust in God O Israel trust thou in the Lord. 2. Whosoever in their trouble do trust in God may be assured to be delivered and guarded against all evils which may marre their blessednesse Trust in the Lord for he is their help and their shield 3. The Ministers of Gods house should go before the Lords people in trusting in God and adhering to him specially in time of trouble O house of Aaron trust in the Lord. 4. Such promises as are made in common to the house of Israel are sufficient to support the faith of publick Ministers of the Lords house as here we see He is their help and shield 5. As every one that feareth God is of the number of true Israelites so trusting in the Lord he may be no lesse confident of the consolation and protection of God then the publick Ministers of the Lords house Ye that fear the Lord trust in the Lord he is their help and their shâ—â—ld And this is the first reason of encouragement to trust in God Ver. 12. The LORD hath been mindfull of us he will blesse us he will blesse the house 〈◊〉 Israel he will blesse the house of Aaron 13. He will blesse them that fear the LORD both small and great The second reason of encouragement is taken from former experience of Gods respect unto his people that fear him and the third is taken from the promise of blessing them in time to come Whence learn 1. Albeit the Lord useth to afflict his people yet he doth not forget them or lay aside affection to them The Lord hath been mindful of us 2. The right use of by-past experience of Gods care of us in affliction and trials is to put trust in God in after-times of new trial and affliction as here The Lord hath been mindfull of us is made use of to this end 3 As the duty in trusting in the Lord is common to all sorts of persons so the blessing of faith is common and doth belong to all sorts of beleevers great and small He will blesse us he will blesse the house of Aaron he will blesse them that fear the Lord both great and small Vers. 14. The LORD shall encrease you more and more you and your children The fourth reason of encouragement to trust in the Lord is because the number of beleevers shall be multiplied Whence learn Albeit the Church be driven to deep affliction and distresse yet the number of the believers in God shall increase and the measure of Gods graces in his people shall be augmented and no age even unto the last shall want a posterity of believers and God will make no end of blessing them which is â—o small encouragement unto believers The Lord shall encrease you more and more you and your children Vers. 15. You are blessed of the LORD which made heaven and earth The fifth reason of encouragement is because God omnipotent hath pronounced believers to be blessed how miserable soever they may seem to themselves and to others Whence learn 1. Whatsoever distresse believers may fall into yet can they never be accursed nor deprived of the blessing of righteousnesse and eternal life for it is said to them all You are blessed of the Lord who calleth things that are not and maketh them to be 2. The sight of the Lords work in making heaven and earth of nothing should strengthen us to apprehend how richly the Lord can and will perfect what he saith of blessing his people You are blessed of the Lord who made the heaven and the earth Vers. 16. The heaven even the heavens are the LORDS but the earth hath he given to the children of men The sixth reason of encouragement to trust in God is that albeit the Lord be abundantly satisfied in himselfe and needeth nothing from the world yet men have need to depend upon his goodnesse and trust in him who hath given unto them the use of his creatures on the earth Whence learn 1. As it is no need of any creature which hath moved God to make a world but rather his superabundant self-sufficiency hath made the heavens the earth to this
of the kinde for when some of the kinde are dying from time to time others are quickened and put in their room Whence learn 1. There is a natural instinct in all the living creatures in their want to wait on Gods providence which men may observe in them although the brute creatures know not this and cannot reflect upon their own inclinations For the Psalmist speaking of all living creatures no lesse then of the fishes he saith These all wait on thee that thou mayest give them their meat 2 So long as God will have any creature to live he provideth timously enough for its food They wait for thee that thou mayest give them their meat in due season 3. Gods providence reacheth to the least bit of food which any living creature meeteth with That thou givest them they gather 4 The Lord is liberal in his dispensation and feede hâ— all the creatures abundantly so long as he will have them to live Thou openest thy hand they are filled with good 5. The Lord demonstrates himself to be the fountain of life and that the living creatures do hold their life of him as well by the sickening and weakening of the living creatures as by the feeding and strengthening of them For when God withdraweth in any measure the wonted influence of his power from them then they finde a change to the worse Thou hidest thy face from them they are troubled 6. God hath no lesse special hand in â—emoving life then in giving of it Thou takest away their breath they die and return to their dust 7. Albeit the Lord take away the life of all individual living creatures yet he preserveth the species and kind of every liling creature by making new ones and raising them up in the roome of those that are taken away Thou sendest forth thy Spirit they are created 8. The same Spirit which created the world in the beginning worketh yet powerfully in forming new creatures continually Thou sendest out thy Spirit they are created 9. The Lord puts a new face as it were upon the earth from time to time partly by Spring-time and Summer every year partly by young living creatures in their several generations one after another and all these things do contribute to his renewed praise Thou renewest the face of the earth Ver. 31. The glory of the LORD shall endure for ever the LORD shall reioyce in his works 32. He looketh on the earth and it trembleth he toucheth the hills and they smoke In the last place is the conclusion wherein he addeth yet more reasons for praising of God and then maketh sundry uses of the former Doctrine He taketh up all that he would say in this That God shall have perpetual glory from the works of his goodness and power Whence learn 1. The end of all the workmanship of God is Gods glory and he is worthy of glory for his work and shall not want his glory from his works for ever The glory of the Lord shall endure for ever 2. As the Lord saw all his work in the beginning to be good so in the closing thereof he shall see all that he hath done to be good and nothing properly to be repented of whatsoever he hath done The Lord shall rejoyce in his works 3. As the Lord is bountiful to his creatures so also is he terrible to the strongest of them that he may be feared as well as loved and praised He looketh on the earth and it trembleth he toucheth the hills and they smoak 4. The signes of his terrible power which he hath actually manifested in shaking of the earth and kindling of the mountaines do bear witnesse how powerful and terrible the Lord is He looketh on the earth and it trembleth he toucheth the hills and they smoak Ver. 33. I will sing unto the LORD as long as I live I will sing praise to my God while I have my being 34. My meditation of him shall be sweet I will be glad in the LORD 35. Let the sinners be consumed out of the earth and let the wicked be no more blesse thou the LORD O my soule Praise ye the LORD Here he setteth down the uses of this Doctrine which are five teaching us so many Doctrines For the first use here he bindeth upon himself an obligation joyfully to praise God for ever teaching us to do the same when we consider the Lords works I will sing unto the Lord so long as I live I will sing praise to my God while I have any being 2. For the second use of this Doctrine he promiseth to himself joy and gladnesse in the discharge of the work of Gods praise which teacheth us how profitable it is to our selves to praise God Nothing more sweet to a Believer then to be about the glorifying of God and beholding the matter of his praise My meditation of him shall be sweet I will be glad in the Lord. 3. For the third use he denounceth wrath and destruction unto the contemners of God who do not regard his glory but do stand out as common enemies of God and of all his workmanship which teacheth us that such as do not jâ—yne with Gods children in glorifying of God but go on in transgressing of his commands and abusing of his creatures shâ—ll be separated from the society of Gods servants unto which judgement every Beleever must subscribe as very righteous Let the sinners be consumed out of the earth and let the wicked be no more 4. For the fourth use he stirreth up himself to blesse the Lord for his own particular who had found favour to be no more of the numbeâ— of Gods enemies but among the Lords servants whereby he teacheth those whom God has called from the state of sin unto his holy service to stir up â—hemselves to thanksgiving Blesse thou the Lord O my soul. 5. For the fifth use he calleth upon all other Beleevers and exhorteth them to praise God and teacheth us that every one according to their place should stirre up another unto the honouring of God Praise ye the Lord. PSALM CV THe first part of this Psalme was sung at the carrying up of the Ark of God to the City of David 1 Chron. 16.8 The whole containeth an exhortation to the Church of Israel to praise God for his mercies shewen towards them with reasons serving to presse the duty The exhortation is set down ver 1 2 3 4 5 6. The reasons are more particularly expressed in the rest of the Psalme the first rank whereof is taken from the Lords covenanting with Abraham Isaac and Iacob and the care which the Lord had of their persons ver 7 8 9 10 11 12 13 14 15. The second rank is taken from the care the Lord had of their posterity when he sent them down to Egypt and all the while they were there ver 17 18 19 20 21 22 23 24 25. The third rank is taken from the manner of their delivery out of Egypt when they
say that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that feare the LORD say that his mercy endureth for ever The exhortation is unto the visible Church in general to thank God for his everlasting mercy and to the house of Aaron and to those that fear God more specially to praise him for that same cause Whence learn 1. Upon all occasions we ought to glorifie God and stir up others to do so especially when we consider what God doth for the Kingdom of Christ and here let us say O give thanks unto the Lord. 2. Albeit the wisdom power and justice of God be glorious matter of praising of him yet none can heartily glorifie him for these reasons till they first have experience of the sweetnesse of his goodness and mercie Give thanks for he is good for his mercy endureth for ever 3. Such as are partakers of the goodness which is purchased by Christ may lay hold on everlasting mercies and give thanks for those Because his mercy endureth for ever 4 Albeit all the elect have interest in Gods praise for mercies purchased by Christ unto them yet the elect of Israel have the first room in the song for Christ is first promised to them and came of them according to the flesh and will be most marvellous about them Let Israel now say that his mercy endureth for ever 5. Men who have more gifts higher place and in special they who are Ministers of Gods house should go before others in glorifying Gods mercy manifested in Christ Let the house of Aaron now say that his mercy endureth for ever 6. Whatsoever otheâ—s do such as worship God in their spirits sincerely should let forth their thankfulnesse for Gods grace manifested to them through Christ Let them now that feare the Lord say that his mercy endureth for ever 7. As the salvation of the elect is one and the love of God to them one so should their song be one as here foure several times it is said His mercy endureth for ever 8. Christ being come at length into the world in the fulnesse of time and having ended his sufferings and entered into his Kingdome notwithstanding all the provocations of men to move God to cut short this mercy hath given proof once for all of his everlasting goodnesse and mercy therefore is it said Let Israel now Let Aaron now Let them that feare God now say that his mercy endureth for ever And this is one reason of his praises Ver. 5. I called upon the LORD in distresse the LORD answered me and set me in a large place Another reason of this thanksgiving is the Psalmists experience representing Christs suffering and victory he called to God and was delivered Whence learn 1. As the deliverance which David had out of his troubles was a reason of joy to all the Kingdom of Israel because of the benefits which they enjoyed under his Government so the deliverance which Christ had out of his sufferings is a reason of joy thanksgiving and glorifying God to all his subjects I called upon the Lord in distresse he answered me and set me in a large place 2. Albeit the Lord do bring his children into straits yet he will not leave them in distresse but will bring them forth into a large place as this experience of the Psalmist and of Christ our Head both distressed and delivered for our sake doth give assurance 3. The distresse of the Lords children is not so bitter as the delivery and enlargement out of it is sweet For he answered me and set me in a large place is here the matter of victorious joy and of Gods high praises 4 Delivery out of any great danger is a matter of glorifying God especially when it is the returne of prayer as here I called on the Lord and he answered me c. Vers. 6. The LORD is on my side I will not feare what can man do unto me 7. The LORD taketh my part with them that help me therefore shall I see my desire upon them that hate me A third reason of praise is because the Psalmist hath by this experience received such confirmation of Gods respect to him as made him fearlesse for time to come and assured of the overthrow of his enemies Whence learn 1. Experience of hearing our prayer should confirme us about Gods friendship as here from his late experience he draweth this Conclusion The Lord is on my side 2. Gods favour and friendship believed should free us from the feare of men The Lord is on my side I will not feare 3. Albeit the power of man be an ordinary tentation to divert the godly from their duty yet when Gods favour and displeasure are well weighed and compared with mans hatred and favour it shall be found to be but little which mans either terrour or allurement can do as rhis interrogation speaketh What can man do unto me 4. Faith obtaineth more good by deliveries then it findeth hurt by assaults and then is true saith victorious when Gods friendship is opposed to whatsoever the wrath of the creature can do as here is seen 5. Albeit we have gotten some notable victories against our enemies yet we must know our warfare is not ended for so much doth the Psalmist insinuate when he goeth to make party against his enemies The Lord is on my side the Lord taketh my part 6. Albeit the Lords people do not despise meanes and helpers yet they rely not on them but on Gods help who can blesse the meanes The Lord taketh my part with them that help me 7. Faith in its own victory by Gods assistance seeth also the overthrow of the adversaries The Lord taketh my part therefore I shall see my desire on them that hate me 8. Many good uses may a believer make of one benefit one victory one experience as here the Psalmist doth he confirmeth himself in his reconciliation and friendship with God he encourageth himself against dangers to come he exalteth God and putteth down to nought the hatred and favour of man he resolveth to use meanes and to expect the blessing from God with other sundry good uses which follow hereafter Ver. 8. It is better to trust in the LORD then to put confidence in man 9. It is better to trust in the LORD then to put confidence in Princes A fourth reason of praise and thanks unto God is for blessing the course of faith and making it better then the course of policy or carnal reason Whence learn 1. As faith gathereth strength when it seeth what blessing doth follow on beleeving so God getteth praise by blessing the obedience of faith It is better to trust in the Lord then to put confidence in men 2. Such as beleeve in God in whatsoever mean condition they may be in are in better case then the minions of Kings who lean only to mens favour and time will prove this
God from time to time in their troubles they are but as dead men in their exercise for Quieken me importeth this 4. Till we find lively encouragement given to us in trouble we must adhere to the Word of promise Quicken me according to thy Word 5. What the believer hath need of that God hath not only a will to supply but also an office to attend it and power to effectuate it as here he hath the office of an Advocate and of a powerful Redeemer also wherein the believer may confidently give him daily employment as he needeth Plead my cause and deliver me quicken me according to thy Word Ver. 155. Salvation is far from the wicked for they seek not thy statutes A third reason of his petition of delivery is because the wicked who misregard Gods commands when they fal into trouble are far from delivery Whence learn 1. The wicked have neither rght to salvation nor to temporal delivery from trouble when they fall into it Salvation is far from the wicked 2. It is the mark of a wicked person to misregard or not to care to know and obey Gods Word Salvation is far from the wicked for they seek not thy statutes 3. Salvation is near to those that make conscience to obey Gods Word how strait soever their condition shall seem for so much doth the force of this reason import Ver. 156. Great are thy tender mercies O LORD quicken me according to thy judgements A fourth reason of his petition is because Gods tender mercies are great and therefore the Psalmist may expect the influence of life till he be delivered Whence learn 1. When the godly do think or speak of the damnable condition of the wicked they should not be senselesse of their own deserving nor of Gods grace which hath made the difference between the wicked and them Great are thy tender mercies O Lord. 2. As the mercies of the Lord which are the fountain of all the benefits which the believer doth ask are very excellent in themselves so are they in the estimation of the believer when he looketh upon them they are many and mother-like tender and great Great are thy tender mercies O Lord. 3. Spiritual life is subject to often fainting and hath need frequently to be supported and restored by the believers looking on the promise and presenting of his case unto God on the one hand and by Gods granting of the petition on the other hand Quicken me according to thy judgements Vers. 157. Many are my persecutors and mine enemies yet do I not decline from thy testimonies A fifth reason of his petition is because he had many persecutors and yet did adhere to Gods Word Whence learn 1. As it is no strange thing to see the godliest men exposed most to persecution so it is no small measure of grace which God bestoweth on them to bear out the truth against all opposition Many are my persecutors and mine enemies yet do I not decline from thy testimonies 2. He who continueth in the faith and obedience of the Word against persecution may expect sustenance and consolation in his trouble and delivery out of it for this is the force of the reason Vers. 158. I beheld the transgressours and was grieved because they kept not thy Word A sixth reason of his petition is because he was sorrowful to see his enemies provoke God by their transgressions VVhence learn 1. Anger grief indignation and loathing which the word in the original doth bear are lawful in Gods quarrel against sin I beheld the transgressors and was grieved because they kept not thy word 2. He who is affected with grief anger and vexation for Gods cause when he seeth God provoked by transgressors may expect consolation and strength to himself in the defence of Gods cause as the force of the reason doth import Ver. 159. Consider how I love thy Precepts quicken me O LORD according to thy loving kindnesse A seventh reason of his petition is because he did sincerely love the Lords Word and therefore expected to be quickened in the sense of Gods kindnesse Whence learn 1. It is a mark of true zeal for God which floweth from love of the Lords Word and he who findeth this mark in himself may offer it to God for a proof of his sincerity Consider how I love thy Precepts 2. He who can approve his love to Gods Word and his zeal for God to be sincere may expect consolation and strength from God in his need as the reason doth prove 3. So oft as we finde deadnesse in our spirits so oft should we run to Gods kindnesse the fountain of life to repaire it Quicken me O Lord according to thy loving kindnesse Vers. 160. Thy Word is true from the beginning and every one of thy righteous judgements endureth for ever The eighth reason of his petition is because the Word of God and every part of it according whereunto he craved comfort and delivery out of his trouble was true and unchangeable for ever Whence learn 1. Such is the excellency of the Word of God as neither it can be sufficiently commended nor the believer satisfie himself in commmendation thereof as this among many commendations doth testifie 2. Truth and all truth is the short summe of the whole Scripture from the beginning to the ending of it nothing but truth nothing allowed in it but righteousnesse Thy Word is true from the beginning and every one of thy righteous judgements endure for ever 3. He who foundeth his prayer for comfort and delivery on the rock of Gods faithful and righteous Word may be sure to obtain his request as the force of this reason doth evidence SHIN Vers. 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word In this section he taketh comfort by six approved evidences of saving grace felt in himself which he presenteth unto God to be sealed by him The first evidence is his adherence to the obedience of faith notwithstanding of his being persecuted by Princes Whence learn 1. It is a sore tentation when the godly are persecuted for righteousnesse by their Governours by whom they should be encouraged and defended and yet this exercise of the godly is no strange matter Princes have persecuted me without a cause 2. As it is an ease and a piece of comfort to the godly that they have not deserved persecution so their innocency is an aggravation of the sin of the persecutor as here They have persecuted me without a cause 3. There is no means to save us from sinning for fear of men but the fear of the supreme power of the Almighty But my heart standeth in awe of thy word which is all one as to stand in awe of God 4. To bear out persecution of Princes out of respect to the obedience of Gods Word and fear to offend God is a mark of saving grace as here it is brought forth Vers. 162. I rejoyce at thy
A BRIEF EXPLICATION Of the last Fifty Psalmes From Ps. 100. to the end BY DAVID DICKSON Professor of DIVINITY in the COLLEDGE of EDENBURGH COL 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalmes and Hymnes and spiritual Songs singing with grace in your hearts to the Lord. Imprimatur EDMUND CALAMY LONDON Printed by T.R. and E. M for Tho. Iohnson at the golden Key in S. Pauls Church-yard An. Dom. 1654. TO THE RIGHT HONOURABLE THE EARLE OF Cassills Grace and Peace through Christ Iesus My Right Noble Lord ONe of the speciall motives of my resolution to follow this work in parcells was the apparent hazard that if in this time of trouble and of my old age I should have delayed to put forth some part of it till all had been ready the whole might have been miscarried or marred by some passage of providence which might have befallen me But seeing it hath pleased the Lord to spare my life and my health and my liberty in his service as I wanted not the example of grave Authors before me to divide the whole Book of the Psalmes into three fifties and to dedicate every part to severall persons So I judged it good thrift to take occasion thereby to testifie my bound duty and respect to so many of the Noble friends of Sion as I could overtake and that with a minde to honour all the rest who have put their shoulder to the work of setling Religion and the Kingdome of Christ among us whose labours albeit they should have no other fruit in our time then the right stateing of the question between us and all adversaries of the true doctrine worship and discipline of Christs house as it is set down in the Confession of faith in the directory for publick worship and in the Rules of Government of Christs Church drawn forth from Scripture warrant yet even that much is worth all the expense of whatsoever is bestowed by any or all the Lords worthies upon Religion And howsoever the Lord doth claime and call for the whole glory of this work to himselfe alone by staining the pride of the glory of all instruments whereof he hath made use about it as now appeareth lest the glory due to himselfe in all and every one of the passages of promoting the same should be ecclipsed yet will he never utterly reject this service nor disallow the upright endeavours of his servants therein but will in his own time and way both advance it and bear witnesse to his faithfull servants in and about it wheresoever he hath a minde to keep house or to Reigne as King in Sion Yea he will also make it known to the world that as on the one hand he will not want a visible Kingdome in the world though not of this world so on the other hand that his Kingdome shall be so farre from hindring the civill Government of Magistrates where it hath place that by the contrary it shall be a chiefe prop and pillar of every Kingdome where it is received In this number of upright promoters of the Kingdome of Christ Your Lordship hath been alwayes looked upon all the time of our late troubles as one very eminent and I since my first admission into your Lordships acquaintance have observed your constant care and endeavour as to know what was the right indifficile questions so also to hold it fast according to your power after you had discovered it Which as it may be your Lordships comfort so is it your commendation and all mens duty to do the like especially in this dangerous time wherein sinnes practised and not repented of are so severely and justly punished by Gods giving over the impenitent to the open professing and defending of their unrepented faults for God in justice and wisdom has suffered the hedges of his Vineyard to be broken down and the holy discipline of his house to be so set at nought by all sorts of persons that every spirit of errour having open way to come in at the breach he might thereby try and exercise all his people who stand in Covenant with him by Profession and reclaim or punish such as live in errour And no wonder that he so should do for when there is so little use made of the holy Ordinances of Religion when the Scriptures are either not read or not esteemed of when the forme of godlinesse is separated from upright endeavour to feel and shew forth the life and power of it when the grace of the Gospel is turned into wantonnesse and men are become so much the more bold to sin as they do heare much of the mercifulnesse of God when every divine truth is either not beleeved at all or received only with humane and temporary faith when Christ is looked upon by many only as a man and not as God manifested in the flesh not as the eternal Son of God who from everlasting was with God and was God Co-worker in the Creation with the Father and the Spirit when Christ is confessed to be Christ but not employed as Mediatour or as if men had need of him not made use of in his Offices when many do cast open their soules unto and seek after another spirit then the Spirit of truth the Comforter the Holy Ghost who according to the Scriptures both wounds and heales the consciences of beleevers and sanctifieth the heart and conversation of all them that come to God through Christ. In this time I say when these and many other ungodly practices of men walking after the imagination of their own heart do so abound what wonder ir it that the Lord hath let loose so many unclean spirits as no history can shew more in so short a time in any age or in any place of the world by whose ranging up and down among us God is about to make manifest the stability and sincerity of the faith of them who are approved and to take trial of others in whom such damnable practices as by the doctrine of devils are now openly defended will be found unrepented whether after they shall hear their ungodly pranks maintained and patronized by some Sect-master Heretick or Schismatick they will abhor such abominable doctrine and repent their owne former mis-deeds which have spoken the language of some of those vile errours Or whether they will justifie their own faults according as their Sect-masters do teach them to do either by despising all the Ordinances and lifting themselves above the same or by rejecting the commands and cords of the moral Law will loose themselves from the obedience thereof as if Christ had freed the believer from the command and authority of the Law no lesse then from the Covenant and curse thereof or by blaspheming the Scripture will cry down the truth and the use and power of it or by calling every truth in question will exempt themselves from the bonds of all Religion or will walk
after the imagination of their own heart and make their own conceits their Oracle their fancie their faith and their lusts their God or will by opposing one or other of the Persons of the Godhead deny and separate the indivisible Essence of one God in three Persons or by receiving the doctrine of some of those many lesser antichrists which are in the world will incorporate themselves in the great mystical body of that one Antichrist spoken of in Scripture or in a word will by rejecting the truth and not receiving of it in love when it is offered bring in upon themselves strong delusions and give a powerful possession of themselves to the devil whereby he may so rule in them as to make them vent whatsoever hell can devise to the dishonour of God and Christian Religion that all such may be damned as for their not receiving the truth in love so also for their taking pleasure in unrighteousnesse according as the Apostle did prophecie should come to passe 2 Thess. 2.11 12. In such a time therefore as this is wherein the Lord is manifesting who are of God and who not who do know God and who not who do follow the Spirit of truth and who are led by the spirit of errour and is deciphering them by this infallible mark which the Apostle giveth 1 John 4.6 that the one giveth a beleeving and obediential eare to the Penmen of holy Scripture the other doth not so what a mercie yea what an honour and happinesse is it for the Lords children to make such use of a setled Ministry which is the great gift of Christ bestowed upon his Church as not to be carried about with every winde of doctrine Eph. 4.11 12 13 14. not to be led away with the errour of the wicked nor fall from their own stedfastnesse but to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Which grace and honour and happinesse that it may not only continue with your Lordship but also be granted to all those that love our Lord Jesus Christ in sincerity is the prayer of Your Lordships ready Servant in the Gospel DAVID DICKSON THE EPISTLE TO THE Reader CHRISTIAN READER IN the two former parts of this work I have spoken my minde to thee in relation to this brief Explication of the Psalmes I will not here keep thee up in the entry of this last part nor say any more unto thee save this It is our bound duty to bless him that inhabiteth the praises of Israel who will have all the Mourners in Sion to be comforted and who as he hath prepared in this mountain unto all people Isa. 25.6 a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined by bestowing Christ and the unsearchable riches of his grace upon every Penitent who fleeth to him for delivery from sin and wrath so hath he also prepared to every such soul the excellent songs of Sion to encrease their festival gladness and for evidencing of his purpose to give unto them everlasting joy after this life is ended hath put in their hands for their comfort in every condition wherein they can be in this present life and valley of tears this sweet-smelled bundle of Psalmes wherein he hath made his works of mercy and of judgement the pawnes of his promises for compleat happiness unto them and also of the utter overthrow and perdition of all their enemies and hath appointed both mercy and judgement to be the matter as of their joy so of his owne glory in the Church to be lifted up as a sacrifice upon the Altar Christ Iesus by the voice of his people singing with grace to him both alone and in company and making melody in their hearts therefore as in the changes of our own particular private condition we have liberty to choose for our use such parts of the Psalmes as do speak most near to our present case So let us be bound in publick meetings of the Church to joyne with the Congregation in singing every truth uttered by Gods Spirit in the Psalmes as we are directed by the Minister and mouth of the meeting for glorifying of him who hath done promised threatened and taught whatsoever is therin expressed Remembring that his Praises are the pillars of our faith and that his joy is our strength and that those calves of our lips are acceptable sacrifices to God through Iesus Christ in and for whom I am thy Servant in the Work of the Gospel DAVID DICKSON A BRIEF EXPLICATION Upon the last Fifty Psalmes PSALM CI. DAvid not being as yet entered in possession of his Kingdome doth by direction of the holy Spirit fall upon a consideration of the duties of a righteous Prince which he setteth down as a rule to be followed by himself and all Magistrates obliging himself to endeavour to conforme his Government thereto wherein he is but a type and shadow of Christ in whom alone the perfect performance of the duties here promised are to be found The principal duties which David undertaketh to discharge may be for orders sake reduced to the number of eight according to the number of the verses Ver. 1. I Will sing of mercy and judgement unto thee O LORD will I sing The first duty which he undertaketh is to delight himself in all royal vertues required for the Government of good or bad subjects and to make those duties his Song and to approve himself to God for the sincerity of his intention in this undertaking Whence learn 1. All the duties of righteous Government may be comprehended under these two heads mercy and judgement for mercy taketh in the care of the poor needy oppressed or injured and judgement taketh in the care of equity and righteous dealing among the subjects with the rewarding of the good and punishing of evil doers mercy provideth for all good things which the subject needeth and judgement provideth for their security and for removing whatsoever evill may trouble them I will sing saith he of mercy and judgement 2. Such as are designed unto any calling especially any publick charge should prepare themselves for it partly by laying before themselves the duties belonging to the right discharge of such a calling and partly by bending of their hearts and laying engagements on their spirits for the faithful discharge thereof for so much doth Davids example here teach us 3 Duties of a mans calling should both be studied unto and discharged with some chearfulnesse and readinesse of minde for I will sing of mercy and judgement importeth so much 4. As it is expedient for the peoples better acceptance of a man to a publike charge that his purpose to discharge his duty therein be published so also it is expedient for the mans stirring up and fastening to his duty that he engage his heart unto God for so doth Davids example teach us Unto thee
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
help for therefore is it repeated and laid down here for the last part of pouring out his soul My dayes are like a shadow that declineth and I am withered like grasse Ver. 12. But thou O LORD shalt endure for ever and thy remembrance unto all generations In the second part of the Psalme he striveth to comfort himself in the hope of grace to be shewn to the Church by seven arguments The first is because God hath purposed to perpetuate the memorial of himself unto all generations and endureth for ever to see it done Whence learn 1. There is ground of hope to believers in the saddest condition of the Church for albeit beleevers be mortal yet God in whom their life is hid is eternal But thou O LORD shalt endure for ever 2. Because God will have his Name known in all generations and will have his Word and Ordinances of Religion made use of among men for preserving the memory of his attributes works and will therefore the Church must continue from age to age Thou shalt endure for ever and thy remembrance unto all generations Ver. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come The second argument of his hope that God will shortly have mercy on his Church is because the time of the seventy years set for their captivity was now almost expired Whence learn 1. It is good reasoning from Gods unchangeablenesse to conclude a change of the sad condition of the Church afflicted from a worse unto a better Thou shalt endure for ever and therefore thou shalt arise and have mercy upon Sion 2. As the Lord hath set times for exercising his people with affliction so also set times for comforting of them again which time when it is come God will have mercy on them whom he hath afflicted Thou shalt arise and have mercy upon Sion for the set time to favour her for the set time is come Ver. 14. For thy servants take pleasure in her stones and favour the dust thereof The third argument is because the Lords people had a great affection to re-edifie the Temple lying now ruined Whence learn 1. It is no new thing to see the outward face of Religion and holy Ordinances defaced for the Temple of Ierusalem is here lying in the dust of a ruinous heap 2. The Ordinances of Religion shall not be utterly abolished but so much thereof shall be preserved as may serve for the furtherance of Reformation and re-edification of his Church in Gods appointed time as here the Temple is ruined but there are stones reserved for a new building 3. When the ordinances of God are at the lowest and most deformed in the eyes of the world they are and should be most lovely and looked upon with most estimation and affection of Gods people Thy servants take pleasure in her stones and favour the dust thereof 4. It is a good ground of hope that God will shortly repaire the ruines of Religion when he provides builders and doth put into their hearts a love to set upon the work of reformation as the Psalmist reasoning here doth teach us Ver. 15. So the Heathen shall feare the Name of the LORD and all the Kings of the earth thy glory The fourth argument of hope is from the promised Conversion of the Gentiles to whom the true Religion was to be transmitted in Gods own time by the means of restoring of the Church of the Jewes unto their wonted priviledge Whence learn 1. The enlargement of the knowledge and fear of God among them that know him not should be the aime and encouragement of zealous Reformers to use all means which may conduce for Reformation for so much we are taught in the Psalmâ—sts example desiring the restauration of the Church of the Jewes that the Gentiles might be brought in and by hope of the Conversion of the Gentiles giving hope of restauration unto the scattered Church of the Jewes for So the Heathen shall feare thy Name is the reasoning of the Psalmist 2. When the Lord is pleased to arise for restoring of his afflicted people unto comfort and of Religion unto its own beautie he can work so as Kings shall feare and tremble to see Gods care of his own despised people for so saith he The Heathen shall feare thy Name and all the Kings of the earth thy glory Ver. 16. When the LORD shall build up Zion he shall appear in his glory The fifth argument of his hope is from the glory which God should have in restoring of his Church Whence learn 1. Whatsoever instruments the Lord useth in the gathering of his Church he will have himself seen to be the builder thereof for it is the Lord here that shall build up Sion 2. As the glory of the Lord is obscured when his Church is scattered so when he sets up his own ordinances again his glory doth appear yea and that more then if his Church had not been scattered When the Lord shall build up Zion he shall appear in glory 3. The connexion of Gods glory with the salvation of his Church is a comfortable ground of hope that howsoever the Church be demolished yet it shall be restored and repaired again for When the Lord shall build up Zion he shall appear in glory importeth so much Ver. 17. He will regard the prayer of the destitute and not despise their prayer The sixth argument of hope is from the Lords respect to the prayers of his people Whence learn 1. The Lords people do reckon themselves destitute and desolate when they have not the face of a Church and do want the publick Ordinances of Religion which are the tokens of the Lords presence among them for especially in relation to their scattering from Ieruâ—alem and the Temple doth the Psalmist here call them destitute or desolate 2. When the Lords people are scattered one from another they can trust one another and meet together at the throne of grace by their prayer presented before God as here the faithful scattered in captivity do meet in a joynt Petition for the building up of Sion the destitute have their prayer put up in Gods hearing He will regard the prayer of the destitute 3. Albeit the Lords people be desolate and destitute of all earthly comfort and help and be despised by the world yet their persons and prayer are in estimation with God He will regard the prayer of the destitute and not despise their prayer Ver. 18. This shall be written for the generation to come and the people which shall be created shall praise the LORD 19. For he hath looked down from the height of his Sanctuary from Heaven did the LORD behold the earth 20. To heare the groaning of the Prisoners to loose those that are appointed to death 21. To declare the Name of the LORD in Zion and his praise in Ierusalem 22. When the people are gathered together and the Kingdoms to serve the
LORD The seventh argument of hope to be heard is from the assurance that as their calamity was foretold in Scripture so their delivery promised should be recorded in Scripture also to the praise of God to the edification and consolation of the Church of God in their solemn meetings in whatsoever Kingdoms they lived Whence learn 1. The more glory we foresee shall come to God by the granting of our prayers the more confidence may we conceive to have our petition granted as the Psalmists example doth teach us 2. God hath so provided that the exercise and experience of the Church in former times should serve to manifest his glory and edifie the posterity in after-times This shall be written for the generation to come 3. The Lord hath determined by holy Scripture to propagate true Religion whereby he may be glorified and his Church edified from generation to generation This shall be written for the generation to come 4. The gathering together again of a scattered Church the conversion of more sinners and drawing them into the Church and the perpetuation of the Church from age to uge is a Creation or work of the omnipotent Creator The people whâ—ch shall be created shall praise the Lord. 5. The Lord should be praised as for all his work so in special for the delivery of his Church and praised not only by them who do see his present work and are partakers in their own persons of the gift but also by all them that shall hear of the delivery in after times The people which shall be created shall praise the Lord. 6. The Lord doth so make manifest his particular and active providence about his people as all ages shall acknowledge his care for them for the posterity shall say He hath looked down from the height of his Sanctuary c. 7. Howsoever the Lord speak of his dwelling in his Sanctuary or in his Church here on earth yet must we conceive no thoughts but heavenly of him as present at once both in heaven and earth to hear and see the condition and carriage of every one He looked down from the height of his Sanctuary from heaven did the Lord behold the earth to hear c. 8. The Lords heavenly majesty doth not hinder him to humble himself to behold even the most contemptible things on the earth but rather he will thus raise his praise among men From heaven did the Lord behold the earth to heare the gâ—oaning of the prisoner 9. Albeit the Lords people may be prisoners and put to silence among men yet their sighes and groanes have a loud speech in the eares of the Lord He beholdeth the earth to heare the groanes of the prisoner 10. Albeit the Lord suffer his childien to be imprisoned and condemned to die yet he can interpose himself if he please for their delivery before the purpose of their enemies be executed He beholdeth the earth to loose those that are appointed to death 11. The end both of the sufferings and deliverances of the Saints is the glorifying of God and as their danger doth grow so doth the matter of Gods praise for doing for them grow up also For he beholds the earth to hear the sighes of the prisoner and to loose them that are appointed to death To declare the Name of the Lord in Sion and his praise in Ierusalem 12. The time of glorifying God for his works done for the Church of the Jewes is in a special manner to be under the Gospel in the assemblies of the Churches of the Gentiles for He loosed those that were apâ—ointed to death to declare the Name of the Lord in Sion when the people are gathered together and the Kingdomes to serve the Lord that is in the time when Christ shall make the Kingdomes of the earth subject to him Ver. 23. He weakened my strength in the way he shortened my dayes The third part of the Psalme wherein the Prophet declareth the cause of his sorrow v. 23. and his wrastling against it v. 24 25 26 27. and his victory over the tentation v. 28. As for the first he compareth the case of the Church unto his own personal condition for as he in the flower of his age was like to die by reason of grief for the Church so was the Church like to perish in their captivity and not to go on unto the hoped for coming of the Messiah and calling in of the Gentiles which was necessary for the perpetuation of the Church unto the end of the world Whence learn 1. There is such a strait union between the Church of one age and another that the whole Church is as one man the Church of the Jewes is as one Israel and there is such a union between the Church and every member thereof that every member may and should take and esteem the condition of the Church as his own personal condition and may speak of it so especially if he be the mouth of the body a Prophet or Minister of the Corporation of the Church for so much doth the Prophets example here teach us 2. The Church of Israel from Abrahâ—m forward was like a man entered in his journey and as it were by so many steps from one generation to another walking on to the coming and receiving of Jesus Christ the promised Messiah who was to come of them as the forme of speech here borrowed from a wayfaring man giveth us to understand 3. When the Lord did scatter the ten tribes and after that also did lead in captivity the other two unto Babylon it seemed unto Israel a stopping of them from going on their appointed journey to the coming of Christ and a making the tribe of Iudah so weak as there was no appearance of the possibility of their endurance or making progresse to their desired end for so much is imported in the words of the Prophet taking on the person of Israel He weakened my strength in the way 4. Yea there was fear of cutting off of that tribe and of the abolishing of Israel and that the Messiah coming of them should not appear and this was the exercise of the Church scattered in the Babylonish captivitie and the fear and the tentation wherewith the Church and the Prophet about the end of the captivity were wrastling as is expressed in these words He shortened my dayes that is to my appearance saith Israel by the Prophets mouth I was cut off from being as a Church or tribe for any such use as I expected 5. The desire after Christ and communion with him which the Church and every believer hath is like the longing which a man hath to be at his journeys end and the impediments which seem to hinder their communion with him are like the taking away of their life from them He hath shortened my dayes saith Israel Ver. 24. I said O my God take me not away in the middest of my dayes thy years are throughout all generations 25. Of old
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
globe and fixing it by his sole command where it is now fixed declareth the unsearchable power of God and glory of his workmanship He laid the foundations of the earth that it should not be moved for ever 2. The natural place of the Element of water is to be above all â—he earth on â—ll parts round about He covereth the earth with the depth as a garment and the waters stood above the mountaines 3. That a dwelling house might be sitted and prepared for man not as yet created the Lord by his powerful command made the waters go off so much of the earth as might serve for mans use and straightway as if the waters had been driven and chased they did run away hastily from off the bounds allotted unto them as it were terrified at the thundering imperious and effectual command of God At thy rebuke they fled at the vo ce of thy thunder they hasted away 4 If a man had been present when God commanded the Seas to retreat from the Earth he might have seen both a terrible and a joyful spectacle of a wonderful hasty chase and flight of the waters running fiercely over the mountaines and when no more mountaines were in their way glyding down through the valleys into the place wherein they are now They go up by the mountaines they go down by the valleys unto the place which thou hast founded for them 5. The waters of the Sea albeit they be higher then the Earth yet are they bounded in the place wherein they are that without command given to them from God they may not passe over the bounds prescribed unto them but do stay within the Sea-mark and there lay down their proud boasting waves Thou hast set a bound that they may not passe over that they turne not again to cover the earth Which they would infallibly do by their own natural motion if this miraculous standing command were not constantly in force as was to be seen in the flood of Noah when the boundaries were loosed for a year till God did execute vengeance on the wicked world and thereafter they were sent back never to come again for such an universal judgment Ver. 10. He sendeth the springs into the valleys which run among the hills 11. They give drink to every beast of the field the asses quench their thirst 12 By them shall the fowles of the heaven have their habitation which sing among the branches 13. He watereth the hills from his chambers the earth is satisfied with the fruit of thy works 14. He causeth the grasse to grow for the cattel and herbe for the service of man that he may bring forth food out of the earth 15. And wine that maketh glad the heart of man and oile to make his face to shine and bread which strengtheneth mans heart 16. The trees of the LORD are full of sap the Cedars of Lebanon which he hath planted 17. Where the birds make their nests as for the Storke the Fir-trees are her house 18. The high hills are a refuge for the wilde goates and the rockes for the Conies Thus the ground of mans habitation is swept now here it is replenished and furnished with all necessaries serving for mans use and to fowles and beasts for mans sake Whence learn 1. Because the use of fresh waters was necessary for man and necessary it was that man should have it nigh hand unto him for the more commodious use the Lord broke up wells of water in several places and made brookes and waters and rivers and floods like veines in a mans body to carry from them water along to all habitable places of the earth where God had appointed men to dwell He sendeth the springs into the valleys which run among the hills 2. Not only where men do dwell but also where mens ordinary resort is not the Lord hath set drinking vessels full of water for the use of travelling men and other creatures appointed to attend man and some way to serve his use He sendeth the springs into the valleys which runne among the hills 3. For the furnishing of mans house on earth God hath pruvided him with parks for beasts to feed in and trees for fowles and birds to live in and ponds for fishes as we will hear afterward and these beasts and fowles and singing birds have their drinking vessels set for them They give drink to every beast of the field the wilde asses quenâ—h their thirst 4. The Lord hath adorned the habitation of man with trees growing beside the waters not only for his own proper use but also for the use of fowles and singing birds By them shall the fowles of heaven have their habitatâ—on which sing among the branches 5. Where wells and rivers are not as in hills and high places it is seen for the most part there the Lord supplieth the inlack of waters by rain from the clouds He watereth the hills from his chambers that is from the clouds wherein as in chambers he hath stored up great waters 6. The Lord doth not dissolve the clouds all at once but by little and little maketh them distill smaller or greater drops only He watereth the hills from his chambers 7. There is no part of the earth whereupon God bestoweth not so much of the fruit of his operation as may fill it full of his glory The earth is satisfied with the fruit of thy works 8. The grasse and herbs and the divers sorts of them serving for the use of beasts and men are worthy of a room in our meditation of Gods provident care for man and beast He causeth the grasse to grow for the cattel and herbs for the service of man that he may bring forth food out of the earth 9. The Lords allowance upon man is very large not only for necessity but also for delectation For he hath provided wine and oile and bread 10. The right use of Gods creatures is not to surfeit and burie the memorie of God and of the excellencie of man above beasts in gluttony and drunkenness but to give him strength and gladnesse in such a measure as may encourage him cheerfully to serve his Maker And wine that maketh glad the heart of man and oile to make his face to shine and brcad which strengtheneth mans heart 11. God will have his excellency taken notice oâ— in every thing which is great notable excellent upon which ground great trees are called here The trees of the Lord. 12. The Lord hath furnished trees not only with so much sap as might make them grow but also with so much sap as might serve man for meat and drink and medicine and other uses The trees of the Lord are full of sap 13. Among the trees the Lord will have us take notice of the Cedars as of a speciall plant of his husbandry on the earth for their height and greatnesse and durablenesse of the timber and namely of those of Lebanon designed for the use of his people of which
were oppressed and from the plaguing of the Egyptians for their sake ver 26 27 28 to 37. The fourth rank is taken from the Lords care in leading them through the wildernesse from ver 37 to 43. and the last rank of reasons is taken from the Lords placing of them in Canaan where they might serve God according to his law ver 44 45. Ver. 1. O Give thanks unto the LORD call upon his Name make known his deeds among the people The Prophets exhortation unto thankfulnesse is branched forth in ten particulars whereof three are in this verse set down in order Whence learn 1. As in the matter of glorifying of God there are several motives so should there be several considerations of these motives and acts of praising the Lord conforme thereto and namely in relation to benefits received the gifts should be acknowledged and confessed to his praise O give thanks unto the Lord. 2. In relation to benefits to be received or to evils to be removed prayer to God is a part of praise Call upon his Name 3. It is a part of true thankfulness unto God to make the world know what God hath done to and for his Church Make known his deeds among the people Vers. 2. Sing unto him sing psalmes unto him talk ye of all his wondrous works The fourth fifth and sixth branches of the exhottation unto thanksgiving are set down in this verse Wherein learn 1. The Lord requireth as a part of his praise and of our thankfulnesse that we rejoyce in him and expresse our joy by singing Sing unto him 2. It is not sufficient to offer the empty vessel of our joy unto God or our singing voice in musical tune only but also it is required that we fill our joyful voice with holy matter and good purpose whereby God only may be reasonably praised Sing Psalmes unto him 3. Albeit we have nothing to speak of Gods wonderful works but what is known to any neighbour as well as to our selves yet it is a part of Gods praise and of our thankfulnesse to make his known works the matter of our talk and ordinary conference as we get occasion Talk ye of all his wondrous works Ver. 3. Glory ye in his Name let the heart of them rejoyce that seek the LORD The seventh and eighth branch of the exhortation is set down in this verse Wherein learn 1. It is a part of Gods praise and of our thankfulnesse to him to make our boast of God and rejoyce because of our interest in him and to proclaim our selves blessed because of our communion with him Glory ye in his holy Name 2. Our gloriation in God should be holy joyned with a low estimation of our selves and with great reverence toward our most holy God Glory ye in his holy Name 3. It is a part of Gods praise and of our thankfulnesse to professe our need of God and in the conscience of our emptinesse and his unsearchable riches to seek our supply in him for here the seeking of God is recommended unto us 4. As seeking communion with God is a marke of a childe of God so it is also a reason of gladness and joy because it both declares that we are of the number of Converts and true worshippers of God and also that joy is reserved for us Let the heart of them rejoyce that seek thee Ver. 4. Seek ye the LORD and his strength seek his face evermore The ninth branch of the exhortation is here set down directing the people where and how and for what cause to seek God to wit in his own Ordinances before the Arke which was the figure of Christ to be incarnate and is called here the Lords strength because it was a pledge of Gods powerful presence with them who come unto God through Christ â— as also it is called Gods face because God is reconciled and favourable to all that seek him in Christ who was signified by the Arke and meâ—cy-seat Whenâ—e learn 1. It is not unusual for the Scripture to give the name of the thing signified unto the signe appointed of God to represent or shadow it forth because of the judicial union of the signe and thing signified and exhibited unto the believer by the appointment and institution of God the supreme Judge and Law-giver so here the Ark of the Conanr is called the Lord and the Lords strength and the Lords face because the believer seeking God according to his Ordinance did meet by faith with the Lord and his strength and face or good will engaged unto the true worshipper 2. Whensoever the beleever maketh use of holy signes of Gods presence it is not the signe but God or Christ signified by the signe which the believer doth fix his heart upon as here he that looked toward the Ark which was the signe of God in Christ reconciling himself to the world not imputing their trespasses unto them is commanded to seek the thing signified Seek the Lord seek his strength seek his face 3. None do seek the Lord so earnestly but they have need of stirring up to seek him more earnestly neither have any attained to such a measure of communion with God but they have need to seek for a further measure therefore is it said Seek the Lord seek his strength seek his face evermore Ver. 5. Remember his marvellous works that he hath done his wonders and the judgements of his mouth 6. O ye seed of Abraham his servant ye children of Iacob his chosen The tenth branch of the exhortation directed together with all the former branches toward the seed of Abraham Whence learn 4. It is a part of Gods praise and of our thankfulnesse to entertaine the memory of the Lord and of his works and words Remember his marvellous works which he hath done 2. The remembrance of the Lords wonderful works and gracious words is to be joyned with seeking of his face as a special help of us unto this duty as the conjunction of the parts of the exhortation doâ—h teach us 3. The words of God in holy Scripture whether Law or Gospel are to be looked upon as decrees given forth by the great Judge of the world wherupon certain execution is to follow according as it is foretold Remember saith he the judgments of his mouth 4. It is wisdom to joyn the remembrance of the Lords works and words and to compare the one with the other that we may the better conceiv of both discern boâ—h the words and the wâ—rks to be the Lords works and words Remember saith he his wonders and the judgements of his mouth 5. Because we are dull in apprehending of Gods ordinary working he worketh sometimes marvels and wonders that by them we may the better take up his power in his ordinary works and therefore for this end so much the more should the wonders be remembred Remember his marvellous works which he hath done and hâ—s wonders 6. The praise of God which is called
people by whatsoever instruments it be moved is of the Lord and he will owne the evil of trouble which is in the city or countrey whatsoever He turned their heart to hate his people 6. In the most sinful affections plots and actions of the wicked against Gods people and servants God hath a holy hand and is not the cause of their sin for all the motions of the creatures which live and move and have their being of God are made use of by the Creator as instruments whereby he worketh his own just and holy work for his own ends but when men are about that same work for their sinful ends it becometh sinful in them what is holy in Gods part as the crucifying of Christ was most holy on Gods part and most sinful on his enemies part He turned their heart to hate his people to deal subtilly with his servants Ver. 26. He sent Moses his servant and Aaron whom he had chosen 27. They shewed his signes among them and wonders in the land of Ham. In the third rank of reasons taken from Gods delivering of his people out of Egypt and plaguing of the Egyptians Learn 1. When by the malice of enemies Gods people are brought to greatest straits then is deliverance near to be sent from God unto them They dealt subtilly with his servants he sent Moses his servant 2. As it is the Lord who bringeth his own people into trouble and straits so it is he who delivereth them again and provideth instruments for the doing thereof He sent Moses his servant 3. As whosoever do serve Gods Church to any good purpose do it not of themselves but by stirring up or commission from God so whosoever are about to do the Church good should do it of intention as doing him service He sent Moses his servant and Aaron his chosen 4. As to the end that God may have his own glory in every good work his part is to be distinguished from his servants part so when his servants do the servants duty faithfully God will have them commended and approved for it among men Moses therefore is called Gods servant and Aaron his chosen The signes and wonders are called the Lords signes and wonders and Moses and Aarons service is called their shewing of his signes They shewed his signes among them and wonders in the land of Ham. Ver. 28. He sent darknesse and made it dark and they rebelled not against his word 29. He turned their waters into blood and slew their fish 30. The land brought forth frogs in abundance in the chambers of their Kings 31. He spake and there came divers sorts of flies and lice in all their coasts 32. He gave them haile for raine and flaming fire in their land 33. He smote their vines also and their fig-trees and brake the trees of their coasts 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground 36. He smote also all the first-born in their land the chief of all their strength He reckoneth sundry plagues brought upon Egypt which are sufficient for his purpose to bring the whole history to minde Whence learn 1. The Sun cannot expel darknesse in the aire but as God maketh way for it for God can turn the day into palpable darknesse when and where he pleaseth He can make the Sun to shine in one place and take the comfortable use of it away in another place as he thinks good he can put his enemies under darknesse when his people have light He sent darknesse and made it dark 2. It is a piece of glory unto God when either his brute creatures or his rational servants do what he doth command And they rebelled not against his Word 3. God can make most useful creatures to become noisome He turned their waters into blood 4. God can plague men in the matter of their meat as well as in their drink and when the Lord doth plague in the one it is not strange if he shall plague in the other also He turned their waters into blood and slew their fish 5. God can daunt the pride of the stoutest of his enemies by his meanest creatures The land brought forth frogs in abundance in the chambers of their Kings 6. As the Lord speaketh so shall it be found in due time he needeth not to make much ado in any businesse but speak the word and it shall be done He spake and there came divers sorts of flies 7. When the proud do strive against God they gaine nothing but more and more shameful abasement He brought lice in all their coasts 8. The clouds are at Gods command to sent down soft raine or hard and heavy hailestones He gave them hail for raine 9. Although fire and haâ—lstones are most contrary in their natures yet they can agree well in the work of Gods service when he employeth them He gave them haile for raine and flaming fire in their land 10. When lighter judgements do not move men God will send more heavy plagues which shall leave their impression behinde them He smote their vines also and their fig-trees and brake the trees of their coasts 11. When God fights against a people all the creatures are ready to fight against them also as they are called forth He spake and the locusts came and Caterpillars and that without number 12. Whatsoever hath escaped the dint of one plague God can overâ—ake it by another plague They did eat up all the herbs in the land and devoured the fruit of thâ—ir ground 13. When God doth smite the creatures which do serve for mans use he sheweth his long-suffering and patience towards man and his loathnesse to destroy him as we see in the order of Gods proceeding with Egypt 14. When warning given unto man doth not move him to repentance then the Lord layeth his hand on that which is most precious unto him He smote also all the first-borne in thâ—ir land 15. When the Lord pleaseth to put forth his hand they that are naturally strongest and most lively are no lesse near to death then they who are naturally weaker He smote all the first-borne the chief of all their strength Ver. 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes 38. Egypt was glad when they departed for the feare of them fell upon them 39. He spread a cloud for a covering and fire to give light in the night 40. The people asked and he brought quailes and satisfied them with the bread of Heaven 41. He opened the rocke and the waters gushed out they ranne in the dry places like a river 42. For he remembred his holy promise and Abraham his servant In the Lords bringing of his people out of Egypt and through the wildernesse Learn 1. Albeit there may be many impediments of the delivery of Gods people out of their trouble
praising and thanking the Lord is very fit for a soul lying under the sense of affliction and guiltiness for that whieh serveth for the Lords praise serveth also for the comfort and encouragement of humbled sinners therefore saith he Praise ye the LORD 2. The meditation of Gods goodness and readiness to communicate unto men of his bounty is fit to furnish matter of his praise Praise ye the LORD for he is good 3. Albeit a man be consciencious of his much abusing of Gods goodnesse and so might finde this to be the matter of his grief yet mercy answereth all objections everlasting mercy looseth all doubts and giveth fresh encouragement to the humbled sinner to draw near and make yet again use of his goodnesse for his mercy endureth for ever Ver. 2. Who can utter the mighty acts of the LORD who can shew forth all his praise The next meâ—nes which he useth to stir up himself and others to glorifie God in believing on him is wondering at the Lords works and innumerable causes of praise Whence learn 1. It is a disposition fit for praising of God to be sensible of our unability and unfitness for so great a work as the Prophet doth shew in this example saying Who can utter the mighty acts of the Lord 2. There is such an impression of Gods Omnipotency on all Gods works and in special on those works wherein he hath been pleased most clearly to manifest his power that no man can comprehend or express it Who can utter the mighty acts of the Lord 3. Albeit the praises of the Lord surpass all mens ability to declare them yet neither must the greatness of the work nor the weakness and unworthiness of the servant of God hinder him to praise as he is able for even this is a part of praising of God to confesse and say Who can shew forth all thy praise Ver. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times The third meanes whereby he stirreth up himself to glorifie God by believing in him is a declaring how blessed the beleever is Whence learn 1. The consideration of the blessing of God upon every true believer is a notable encouragement to put confidence in God Blessed are they that keep judgement c. 2. The evidence of a sincere believer is not only to keep judgement that is to receive respect and entertain the Word of God as a decree wisely given forth by him but also to study to obey it in practice constantly upon all occasions Blessed are they that keep judgement and he that doth righteousnesse at all times Ver. 4. Remember me O LORD with the favour that thou bearest unto thy people O visit me with thy salvation 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance The fourth meanes of stirring up himself and others to beleeve in God especially in this time of the presupposed calamity of the Church and of the Supplicant is prayer to God for a new proof of the loving kindnesse which God beareth to his people in all ages Whence learn 1. Whatsoever be the outward afflicted estate of Gods people yet they are still beloved still in favour even when tokens of anger by publick calamities are manifested against them Remember me with the favour which thou bearest unto thy people 2. There needeth no more felicity unto any man save to be one of Gods people it may content any man to have his lot with the children of God in whatsoever condition they are put into for the Psalmist craveth no more but Remember me O LORD with the favour which thou bearest unto thy people 3. Albeit the Lords people seem to be forgotten yet the Lord will make evident that he doth not forget them nor any one of them Remember me O LORD with the favour which thou bearest unto thy people 4. Such as do share with Gods people in their grief shall be partakers also of their consolation deliverance and salvation which God hath wisely prepared for them therefore prayeth the Psalmist O visit me with thy salvation c. 5. As there are times wherein God declareth his displeasure against the sins of his people so there are times when he removeth the tokens of his displeasure and letteth forth the evidence of his love and respect to them in doing them good making them glad and causing them to glory in him this is it which the Psalmist looketh after Visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladnesse of thy Nation that I may glory with thine inheritance 6. The near interest which God hath in his people and which they have in him is a solid ground of hope of good and gladness joy and gloriation reserved for them for they are Gods chosen Gods Nation appropriate unto him and his inheritance to remain in his possession from generation to generation whereupon the Psalmist doth assure himselfe and the Church of his hope of good reserved for the Church That I may see the good of thy chosen c. Ver. 6. We have sinned with our fathers we have committed iniquity we have done wickedly In the second place is the confession of sins for which God justly might afflict the Supplicants but in his mercy could forgive them also as he had done to his people in former generations The force of his reasoning is this many times thou didst shew mercy to our fathers in their afflictions notwithstanding their grievous provocations therefore we must intreat thee yea and hope also for the like mercy in our time Whence learn 1. It is not for nought that the Lord bringeth calamity on his people he is provoked so to do by their grievous offences We have sinned 2. As judgements are sent to convince of sin and to draw forth the acknowledgement thereof so there is no reâ—dier way to remove the sin and judgement also then by confession thereof We have sinned 3. As God when he punisheth his people doth reckon with them both for their own and also for their fathers faults whose footsteps they have followed so must the penitent reckon with God for their own faults and for their fathers sins whereunto they have accession We have sinned with our fathers c. 4. Confession of sins must not be slighted but seriously gone about and aggravated duly We have sinned we have committed iniquity we have done wickedly 5. True penitents will neither excuse their sins by the example of their fathers nor justifie themselves how holy soever they be when God is pleading with his Church but will joyne in confession with the multttude as here the holy Prophet doth We have sinned with our fathers we have committed iniquity we have done wickedly Ver. 7. Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at
curse He gave them their request but sent leannesse into their soul. Ver. 16. They envied Moses also in the campe and Aaron the Saint of the LORD 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked The third sin confessed is sedition which brake forth in Kâ—rah and his complices was fearfully punished Num. 16.1 2 3 c. Whence learn 1. The manner of the Lords governing his people how gentle soever it be is notwithstanding unto wicked men a thing insupportable as doth appear in the people 's not enduring the Lords meek governing of them by Moses and Aaron 2. Rebellion against Gods manner of governing howsoever it be indeed against God yet pretendeth to be only against men They envied Moses in the Camp 3. Ministers are to be looked unto as men consecrated unto God and injuries done to them are against the Lord They envied Aaron the Saint of the Lord. 4. Whatsoever open wicked course is set on foot by ring-leaders to any mischief and is not disclaimed by the body of the people may justly be charged upon all albeit not in the same degree of guiltinesse as here Korah and his Complices fault is charged upon the people They envied Moses in the Campe. 5. Authors of sedition in the State and of Schisme in the Church do highly provoke God to punish them exemplarily as appeareth here The earth opened and swallowed Dathan and covered the company of Abiram 6 Such as will not be warned to eschew sin by judgements poured forth upon others do provoke God to make themselves spectacles of wrath in the sight of others A fire was kindled in their company the fire burnt up the wicked Ver. 19. They made a calfe in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an Oxe that eateth grass 21. They forgat God their Saviour which had done great things in Egypt 22. Wonderous works in the land of Ham and terrible things by the red-sea 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them The fourth sin confessed is the idolatry of the golden calf which sin is aggravated and the danger of their destruction for it till Moâ—es interceded for them is briefly set down here but more largely expressed Exod 32. and Deut. 9. Whence learn 1. They that are ready to change the Government of the Church which God hath appointed will be ready also to change the worship of God as experience in the Israelites doth teach who are charged with the one fault v. 16. and with the other here They made a Calfe in Horeb and worshipped the molten image 2. Idolaters are so bewitched with the opinion of the lawfulnesse of idolatry as they dare both devise and practise it in Gods presence They made a Calfe in Mount Horeb the mountaine where the Lord did shew himself terrible 3. Albeit image-making in the matter of Religion and image-worshipping be an old sin yet this relative worship offered unto God before an image is alwayes rejected of God as no worship done to him but only to the image for God doth not expound communication of worship to an image or relative worship before an image according to the intention of the worshipper but according to the nature of the action which is discharged in the second command of the moral law Israel in ended to offer the holy day to the Lord and appointed the worship toward the golden image for him as the history sheweth Exod. 32.4 5. To morrow is a feast of the Lord yet here the Lords Spirit declareth this to be a worship not of God but of the image They worshipped the molten image 4. Making of images to represent God or any of the persons of the holy Trinity is but a vilifying of the glory of God and giving it to the image of a creature yea the making of an image to represent God is the changing of the glory of God into a vile image of some base creature and the placing of the one in the others stead and room for so God judgeth saying Thus they changed their glory into the similitude of an Oxe that eateth grasse 5. To have God for our God and to have him alone for our God and the only object of our worship without any mixture of humane devices is our glory and to do otherwise is the shame of the worshipper They changed their glory into the image of an Oxe 6. To devise images or pictures to put us in minde of God is a very forgetting both of Gods nature and of his authority discharging such dyvices for so doth the Lord expound it They forgot God their Saviour 7. Whatsoever works God hath wrought for making people know him are all forgotten as well as God is forgotten whensoever men may make devices of their own for memorials of God They forgot God their Saviour which had done great things in Egypt wondrous things in the land of Ham and terrible things by the red-sea 8. Idolatry openly committed in a land is a cause sufficient to destroy the Nation which is guilty of that sin for Therefore the Lord said he would destroy them 9. As they who feare God in a land should deprecate Gods wrath that it fall not on it and should stand in the gap to divert the Lords wrath so is their intercession acceptable to God and a hopeful means to divert wrath as is to be seen in Moses who stood up before him to turn away his wrath lest he should destroy them 10. When God is glorified in a peoples obedience unto him he is a wall about them to save them from harme but when he is provoked by open idolatry or avowed sin then is a gap made in the wall of his protection that mischief may enter now in upon them at the breach He said he would destroy them had not Moses his chosen stood before him in the breach 24. Yea they despised the pleasant land they beleeved not his word 25. But murmured in their tents and hearkened not unto the voice of the LORD 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse 27. To overthrow their seed also among the Nations and to scatter them in the lands The fifth sin confessed is the contempt of Gods most precious promises figured out in the despising of the promise of Canaan unto them which as it did flow from misbelief of Gods Word so it brought forth murmuring against his dispensation which did put them in hazard of dissipation and destruction as is set down more largely Numb 13. and 14. Whence learn 1. When the promised inheritance of heaven which was figured by the pleasant land of promise is not counted worthy of all the paines and difficulties which can
them captâ—ves Vers. 47. Save us O LORD our God and gather us from among the heathen to give thanks unto thy holy Name and to triumpth in thy praise 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD The last part of the Psalm wherein the Psalmist draweth two conclusions from what he hath been speaking and teacheth the Church to do the same in their sad afflictions The one is a prayer for the fresh experience of the like mercy unto the Church and to every member thereof in their time v. 47. The other is a praising of God in assurance of faith that he would certainly do so v. 48. Whence learn 1. The right use of the history of Gods mercies to his Church is to go to God in humility and to encourage our selves to seek and expect the like to our selves Save us also saith the Church here 2. Seeing God in shewing mercy to his people doth alwayes respect the Covenant it is good for the sinner not to quit his interest therein but to claime new experience of mercy according to the tenour thereof For this respect the Church prayeth here Save us O LORD our God 3. The visible Church may be so defaced for a time that howsoever the visible members thereof can never cease to be but one generation shall follow another yet the outward societies and solemne assemblies of the Church may be dissolved and disappear by scattering of them as this part of their prayer Gather us doth import 4. It is a heavie affliction for the godly to live in the company of enemies and of men of a false Religion from this evil they desire to be delivered Gather us from among the heathen 5. The face of a visible Church wherein we may have the communion of Saints and occasions to dwell together with them and enjoy with them the publick and free use of Religion is a great mercy and worthy that God should be intreated for it Gather us from among the heathen to give thanks to thy holy Name 6. The Lords people are allowed to glory in the LORD and to boast in his praise and the end of their seeking the liberty of free assembling of themselves together should be that they may declare the LORDS praise and glory in him Gather us to give thanks to thy holy Name and to triumph in thy praise 7. When we have prayed according to Gods will we should take our prayer for granted and leave it lying at GODS feet as the Church doth here 8. Let the LORD do to his Covenanted people what he pleaseth they shall never want reason to praise thank and blesse him for the closing of this Psalme teacheth so much Blessed be the LORD GOD of Israel 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people and whatsoever become of temporal things there is reason of blessing GOD for spirituall and everlasting mercies and to say Blessed be the LORD GOD of Israel from everlasting to everlasting 10 When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers It is the Brides part and the part of every Member of the Church to joyne in the thanksgiving and subscribe with acclamation unto the blessing of GOD And let all the people say Amen 11. When the Believer hath in his own person given thanks to God he should stirre up others according as his station calleth him unto it to praise the LORD also as here is done Praise ye the LORD PSALME CVII THis is a Psalme of praise for Gods gracious and wise dispensations towards men In the former part whereof the Psalmist reckoneth four exercises of Gods people by Gods justice bringing them to straits and by his mercy delivering them again The first exercise is by banishment and by the Lords bringing them back from it to v. 10. The second is by captivity and imprisonment and delivery out of it to v. 17. The third is by bodily sicknesse and recovery from it to ver 23. The fourth is by danger by Sea and delivery out of it to ver 33. In the latter part of the Psalme he praiseth God for his wise dealing with people and Nations in changes made among them in their lands persons goods and estates for the good of his own and overthrow of the proud One change is of a fertile into a barren wildernesse for the Inhabitants sins v. 33 34. Another change is of a barren land into a fertile and plentiful soile well peopled to v. 39. A third change is wasting and spoyling of a well peopled and fertile Countrey v. 39. A fourth change is pulling down Princes and Statesmen and confounding of them so that they know not what to do or whither to go v. 40. The fifth change is the lifting up of the poor and desolate and enlarging of them in all respects v. 41. The best witnesses of which changes are the godly and wise observers of Gods providence who for a reward of their observation shall have comfortable use and benefit of all Gods dispensations v. 42 43. Ver. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. Let the redeemed of the LORD say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South He exhorteth all to give thanks unto the Lord and specially the Lords redeemed ones brought back from exile out of all countreys where they wandered Whence learn 1. Unto no duty are we more dull and untoward then to the praise of God and thanksgiving unto him neither is there any duty whereunto there is more need that we should be stirred up as this earnest exhortation doth import O give thanks unto the Lord. 2. Whether men do acknowledge the grace and bounty of the Lord or not he is worthy to be thanked and praised partly because of his liberal and ready communicating his goodnes freely not only to not deserving but also to ill deserving persons and that out of meer mercy and partly because he followeth the man who hath found mercy with mercy more and more and partly because he refuseth to no man mercy who seeketh it or shall seek it of him at what time soever to the worlds end For so much saith the reason of the exhortation For he is good for his mercy endureth for ever 3. Every man hath matter and reason and obligation lying on him to praise God but specially such as have more paâ—ticular oftner and greater experience of mercies then others have had Let the redeemed of the Lord say so 4. Redemption made by Christ of his own Elect is the fountaine of every particular benefit bestowed upon them for the Elect are called the reedeemed of the Lord here before the particular delivery from
banishment be specified and that delivery is called a redeeming of them Whom he hath redeemed from the hand of the enemie as flowing from the great Redemption 5 So oft as men have â—eceived deliverances they owe unto God so many lives and God hath so many titles of right unto them as they have received preservations And those will the Lord have to be witnesses of his mercy before the rest of the world Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemie 6. As the Lords children may be scattered in all the corners of the world and excluded from the external communion of the Saints so none of them do returne from exile to joyne together in the use of Religion and holy Ordinances except by Gods speciall hand gathering them For he gathered them out of the lands from the East and from the West from the North and from the South Vers. 4. They wandered in the wildernesse in a solitary way they found no city to dwell in 5. Hungry and thirsty their soul fainted in them Here is described first the distresse of the redeemed in their exile v. 4 5. Then their exercise in calling unto God And thirdly their bringing home v 6 7. Whence he inferreth the duty of thanksgiving whereunto he had before exhorted v. 8 9. From their distresse Learn 1. Such as the Lord hath a purpose to draw into the fellowship of himself and of his Saints are subject to wandering and exile both bodily and spiritual as the exercise of exiled Israelites sheweth They wandered in the wildernesse 2. The Lords exiled ones do finde no home till they be brought to the fellowship of the Saints They wandered in the wildernesse in a solitary way they found no city to dwell in 3. The Lords exiles may be in danger of famine both bodily and spirituall and like to faint for lack of food bodily or spiritual or both sorts as the banished here Were hungry and thirsty and their soul fainted in them Ver. 6. Then they cryed unto the LORD in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might go to a city of habitation From their exercise in their double distresse of banishment and famine and from their delivery Learn 1. Straits do put men to seek God in a serious manner Then they cryed unto the Lord in their trouble 2. The earnest prayer of Gods distressed children wanteth not a good answer And he delivered them out of their distresses 3. When the Lord will comfort a supplicant he will deliver him from so many parts of his trouble as may serve to lead him on his journey he will furnish food and direction both whither to go and by what way to go And he led them by the right way that they might go to a city of habitation 4. To be directed of God what to do whether it be in relation to matters temporal or spiritual is a special benefit and a faire fruit of prayer For he whom the Lord doth guide shall walk safely and prosper in his way He led them by the right way that they might go to a city of habitation Ver. 8. O that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodnesse From the duty required of the exile now returned home Learn 1. The mercies of the Lord shewed to his own do call for praising of God by themselves and all beholders they call for praise both in secret and in society O that men would praise the Lord for his goodnesse 2. The Lords manner of delivering of his own out of their great troubles whether bodily or spiritual hath ordinarily some observable wonder in it O that men would peaise the Lord for his wonderfull works to the children of men 3. The poor and needy supplicants do live upon Gods furniture he is a provider for such and letteth them want nothing but satisfieth them sufficiently and this is no small comfort unto us and matter of praise unto God For he satisfieth the longing soul and filleth the hungry soul with goodnesse Ver. 10. Such as sit in darknesse and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most High 12. Therefore he brought down their heart with labour they fell down and there was none to help 13. Then they cryed unto the LORD in their trouble and he saved them out of their distresses 14. He brought them out of darknesse and the shadow of death and brake their bands in sunder 15. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 16. For he hath broken the gates of brasse and cut the barres of iron in sunder Here is set down the second exercise of Gods people to wit by captivity and imprisonment brought upon them for their sins and their delivery from it upon their turning to God with the use thereof Whence learn 1. As liberty of our persons to go about our callings freely is no small benefit so imprisonment is a sore affliction even a sort of living death and a sort of burial of the quick For they sit in darknesse and in the shadow of death 2. Bonds and chaines put upon the prisoner do adde much weight unto the heavy condition of the imprisoned and yet the Lords people are subject to both for here is presupposed They may be bound in affliction and iron in their prison 3. It is above all the affliction of imprisonment and bonds when the cause of the imprisonment is not righteousnesse but because they have rebelled against the word of God and contemned the counsel of the most High 4. The not bearing the easie yoke of obedience may bring on the heavier yoke of Iron bonds and imprisonment upon us as here is expressed 5. The greatnesse of the Majesty of God aggravateth the sin of despising his Word They contemned the counsell of the most High 6. As the Word of the Lord is both deep counsel for wisdome and also profitable advice for us so the contemning of it is so much the greater sinne and draweth on the greater wrath They were bound in affliction and iron because they rebelled against the words of God and contemned the counsel of the most High 7. The Lord bringeth men into sore distresses to make them sensible of their despising his authority and to break their natural pride and stoutnesse of heart against him and to shew them the vanity of all their former fleshly confidence Therefore he brought down their heart with labour 8. Affliction is then come to the height and its compleat measure when the sinner is made sensible of his own weaknesse and doth see that there is no help for
him save in God alone They fell down and there was none to help 9. When all help and comfort under heaven doth faile relief may be found in God for them that cry unto him for it There was none to help then they cryed to the Lord in their trouble 10. The Lord will not only hear and help them who are unjustly imprisoned but those also who for their sins are so punished They cryed and he saved them out of their distresses 11. It matters not how deep the danger be wherein a man is when he turneth to God for relief for so great as his distresse is so great shall be his delivery He brought them out of darknesse and the shadow of death and brake their bonds in sunder 12. The end of the delivery of poor sinners is that they may glorifie the Lord and may invite others to do the like for this here is a part of the thankful mans duty O that men would praise the Lord for his goodnesse and for his wonderful works to the children of men 13. No power of man no bonds no opposition which any creature is able to make can hinder the delivery of the man whom God will own He hath broken the gates of brasse and cut the barres of iron in sunder Ver. 17. Fooles because of their transgression and because of their iniquities are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the LORD in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 22. And let them sacrifice the sacrifices of thanksgiving and declare his works with reioycing The third exercise of Gods people is by siknesse of body the drawing on whereof he sheweth to be by sin v. 17 18. The means of delivery to be by prayer v. 19. whereupon they are recovered as God giveth order v. 20. and the use of this is set down v. 21 22. Whence learn 1. As other troubles come for sinning against God so doth sicknesse come amongst the rest Fooles because of their transgression and because of their iniquities are afflicted 2. Sin doth blinde sinners and bereave them of the right use of their reason and makes them choose trifles with the losse of what should be most precious therefore they are justly called fooles 3. Natural means of life and refreshment are unsavory and unable to refresh except God give the man ability to make use of them and put his blessing into them Their soul abhorreth all manner of meat 4. As in other troubles so in sicknesse men are not easily brought to the sense of their sin till trouble be at the height and the man made low Their soul abhorreth all manner of meat and they draw near to the gates of death 5. Great is the stupidity of a sleeping conscience which cannot be wakened up to seek Gok till extremity come They draw near to the gates of death then they cry unto the Lord in their trouble 6. When men are brought unto the sense of their sins and misdeservings and of their danger and of their own weaknesse and thereby made to seek unto the Lord the mercy and relief is near at hand Then they cried unto the Lord in their trouble so he saved them out of their distresses And here is to be seen mercy and goodnesse in God to cause sicknesses as his Serjeants and Messengers to lay hold on the fugitive sinner 7. Neither sicknesse nor health do come or go but God giveth order to them as to his own servants He saith to sicknesse go from a man and to healâ—h returne unto him He sent his Word and healed them 8. When trouble doth shew wrath and that doth weaken the sense of sin and sense of sin sends the man to seek mercy then God will readily remove all his troubles together He sent his word and healed them and delivered them from their destructiâ—ns 9. As men have found mercies of God so should they study to be thankful and specially in such a way as may be most profitable to others O that men would praâ—se the Lord for his goodnesse and for his wonderful works to the children of men 10. Morall and spirituall service is more acceptable to God then any ceremonial performance the sacrifice of thanks is more then the sacrifice of an oxe Let them sacrifice the sacrifices of thansgiving 11. The special matter of joy in the receiving of a benefit is the manifestation of Gods respect to us in his working for us And let them declare his wâ—rks with rejoycing Ver. 23. They that go down to the Sea in ships that do businesse in great waters 24. These see the works of the LORD and his wonders in the deep 24. For he commandeth and raiseth the stormy winde which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths their soul is melted because of trouble 27. They reele to and fro and stagger like a drunken man and are at their wits end The fourth exercise of Gods children is by their danger in Sea and their delivery from their danger Whence learn 1. The Art of Navigation and following of the Merchant-Trade by Sea how dangerous soever it be yet is lawful and allowed of God for compassing of mens affaires in commerce between Nation and Nation for this is set down here as the vocation and occupation of some men to wit of those that go down to the Sea in ships that do businesses in great waters 2. Some sort of persons have more occasion of observation and experience of remarkable passages of providence in preserving of mens lives then others have and these most of all should bear witnesse of Gods work according to their experience These see the works of the Lord and his wonders in the deep 3. There is no storme or motion in the Sea or blowing of the winds out of any part but as God actually doth raise them For he commandeth and raiseth the stormy winde which lifteth up the waters thereof 4. When God will try a man by trouble he will not leave him till he make him sensible of his frailty weaknesse and unability to overcome dangers They mount up to the heaven they go down again to the depths their soul is melted beâ—ause of trouble They reel too and fro and stagger like a drunken man c. Ver. 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29 He maketh the storme a calme so that the waves thereof are still 30 Then are they glad because they be quiet so he bringeth them unto their desired haven In their delivery from the storme Learn 1. Albeit the LORD doth deliver many from shipwrack by Sea yet he takes
none of them for witnesses of his mercy but such as had recourse to him in their strait by prayer Then they cry unto the Lord in their trouble those are the men whom the Lord remarketh 2. The fervent prayer of the Lords Redeemed who at length at least make God their refuge in trouble have deliverance for the fruit following upon it They cry and he bringeth them out of their distresses 3. As the raising of a storme is from the Lord so thâ— quieting of it again is his work also and both the one and the other work hath the time and measure of it so disposed of as may best serve to his purpose He maketh the storme a calme so that the waters thereof are still 4. According as is mens grief in trouble so is or should be the greatnesse of their joy in their delivery Then are they glad because they be quiet 5. So many Sea-voyages are so many evidences of Gods so oft conducting and convoying of Sea-men to and fro So he bringeth them to their desired haven Ver. 31. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 32. Let them exalt him also in the Congregation of the people and praise him in the assembly of the Elders From the use of this exercise here required Learn 1 That it is the part of every man who come to the knowledge of any experience or new proof of Gods mercy in special to any of his people not only to acknowledge Gods goodnesse by themselves but also to wish that the reason of his praises were known to all men and that all men might praise God also for it O that men would praise the Lord for his goodnesse 2. It is the duty of a thankful man not only to praise God for the experience he hath had of Gods goodnesse in his own person but also to praise God upon that occasion for any other the wonderful works which the Lord worketh daily for the children of men O that men would praise the Lord for his wonderful works to the children of men 3. Sea-men after their returning home should carefully observe the meetings of the Church as for other reasons so because they have been withdrawen so long from those assemblies while their voyage did last And let them exalt him also in the Congregation of the people 4. Beside the assembly of the whole Congregation the Scripture maketh mention of the Church or Congregation or assembly of the Elders who had the oversight and governing of the particular Synagogues and Churches of the people For here and elsewhere beside the Congregation of the people there is mention made of the assembly of the Elders as distinguished from the assembly of the people And let them praise him in the assembly of the Elders 5. As prayers are and should be made in the Congregation for such of the flock as are in any special danger of their lives so duty requireth that praises should be offered for their remarkable deliveries or recoveries out of those dangers for of such as are delivered from shipwrack it is said Let them exalt him also in the Congregation of the people 6. As it is a part of the peoples duty to acquaint the Elders of the Congregation with such passages of Gods most remarkable providence about them as may be most for glorifying of God and for the peoples edifying so it is a part of the work of the Eldership to take notice of and make the best use in their prudence of what falleth out among their flocks whereby all may be edified For as the right judgeing of Gods works of providence requireth prudence and wisdom so they who are set over the Congregation as most eminent therein for their wisdome and prudence should go about this part of their charge among other duties For it is said And let them praise him in the assembly of the Elders Ver. 33. He turneth rivers into a wildernesse and the water-springs into dry ground 34. A fruitful land into barrennesse for the wickednesse of them that dwell therein In the latter part of the Psalme the Lord is praised for his wisdome in making changes upon Countreys and Nations mens persons and estates some in justice some in mercy as he seeth fit of which changes he reckoneth up five The first whereof is the turning of a fertile land into barrennesse for the inhabitants sins Whence learn 1. When fertile land becometh barren and men are cut short of their commodities by sea or land by the creatures not yielding service as they were wont to do men should lift their eyes above all second causes and fix them on God who what way he thinketh best bringeth the change He turneth rivers into a wildernesse and the water-springs into dry ground that is to say a fruitful land into barrenness 2. The proper meritorious cause of Gods cursing of a fertile land is the sins of the inhabitants whom God will have so answered in their labours on the ground as they answer the Lord in his husbandry and paines taken upon them and whom God will chastise for their sin and so move them to repent He turneth a fruitful land into barrennesse for the wickednesse of them that dwell therein Ver. 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sowe the fields and plant vineyards which may yield fruits of intrease 38. He blessed them also so that they are multiplied greatly and suffereth not their cattel to decrease The second change mentioned is of a barren land into fertility Whence learn 1. The fertility of land is not to be attributed to mens industry but unto God He turneth the wildernesse into a standing water and dry ground into water-springs 2. If God afflict his justice findeth the cause of it in man but if he do good to any man it is of his own good pleasure without any cause in man therefore no reason is given here of this change as was of the former but simply He turneth dry ground into water-springs 3. The Lord taketh pleasure to provide for the needy and they shall be forced to acknowledge his goodnesse in his provision for them And there he maketh the hungry to dwell that they may prepare a city for habitation 4. When God openeth a door of blessing men he will have it improved and ordinary meanes diligently used as here He will have them sowe the fields and plant vineyards which may yield fruits of increase 5. When the Lord is pleased â—o blesse men he will blesse them largely in the growth of their families and substance and will extend his care even to their beasts He blesseth them also so as they are multiplied greatly and suffereth not their cattel to decrease Ver. 39. Again they are minished and brought low through oppression affliction and
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
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
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
Ver. 1. THE LORD said unto my Lord Sit thou at my right hand until I make thine enemies thy footstool In the first place the Prophet being taught of God describes the Person of Christ in both his Natures and in his Kingly office which he exerciseth in heaven from the beginning of the world to the end thereof until all his enemies shall be destroyed Whence learn 1. Albeit the understanding of Christs person and offices be necessary unto the Church yet none know the Son save the Father and they to whom he will reveal him for David knew Christ only by the Fathers teaching The Lord said saith he 2. Christ is Davids Son and Davids Lord also Davids Son in regard Christ assumed his humane nature of Davids seed and Davids Lord because he is God very God and very man in one person The Lord said to my Lord that is God the Father revealed to me concerning God the Son my Lord and Redeemer 3. Christ in his Kingly office is exalted to the fellowship of glory and power with the Father authorized by him in his Kingdome and established therein by divine decree The Lord said to my Lord. 4. Christ since the beginning of the world hath had and to the end of the world shall have enemies to his Kingdome who shall fight against him but he shall prevaile over them compleaâ—ly and gloriously to their shame and confusion Sit thou at my right hand until I make thine enemies thy footstool 5. No lesse then divine power is able to subdue the enemies of Christs Kingdome for devils and wicked men sin death and hell are opposite to his throne Sit there until I make thine enemies thy footstool 6. Albeit this victory is not fully obtained till the end of the world because of the renewing of the battel by new instruments from generation to generation yet till then and for ever Christ the King enjoyeth his glory in heaven and sitteth judging and ruling powerfully all things for the good of his Church Sit thou at my right hand until I make thine enemies thy footstool Ver. 2. The LORD shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies In the second place he sheweth the meanes and manner of his Conquest and governing to wit by the preaching the Gospel Whence learn 1. Christ wanteth not a rod and scepter whereby to govern but he hath the Word of God preached for the Ensign of his Princely power and preheminencie which is the arme and power of God unto salvation to every one that believeth and which is able to throw down every strong hold exalted against the knowledge of him This is the rod of thy strength 2. Christ was King in his Church and was in exercise of his office before his Incarnation and that by his Word preached which is the rod of his mouth Isa. 11.4 For he shall send the rod of thy strength out of Zion presupposeth the rod of his strength in Sion 3. It was decreed that Christs Kingdome howsoever first and most clearly manifested among the Jewes yet should not be limited within Iudea but should go forth unto the Gentiles for subduing them The Lord shall send the rod of thy strength out of Zion 4. How many enemies soever shall oppose the Kingdome of Christ and how powerful soever they shall be yet Christ shall bear rule enjoy his Kingdome maintaine his subjects and go on in his Conquests Rule thou in the midst of thine enemies Ver. 3. Thy people shall be willing in the day of thy power in the beauties of holinesse from the wombe of the morning thou hast the dew of thy youth In the third place he sheweth what successe Christ shall have for he shall have abundance of Converts who shall come to his Church offering themselves as the free-will-offerings were brought to the beautiful holy Temple and that in such multitudes and Conâ—â—uence as his young Converts shall be innumerable like the dew upon the grasse which dew issueth out as it were from the mornings wombe as its daily birth Whence learn 1. Whatsoever course our Lord shall take for inviting and compelling guests to come to his feast and to the society of his visible Church yet only his Elect his redeemed ones all of them are made most willing Converts by his Omnipotent power effectually inclining their hearts and making them willing Thy people shall be willing in the day of thy power 2. Christs Church by the administration of holy Ordinances by the setting forth of the Lords holinesse by her teaching and perswading effectually unto the duties of holinesse is exceeding beautiful in the eyes of God and of spiritual beholders Thy people shall be willing in the beauty of holinesse 3. True Converts by the power of the Gospel are Christs children and off-spring who shall grow up before him in simplicity and harmlesnesse as the youth in each generation do grow and shall be for multitude as the starres of Heaven as the sand on the sea-shore or as the morning dew descending from the Heaven From the wombe of the morning thou hast the dew of thy youth Ver. 4. The LORD hath sworne and will not repent thou art a Priest for ever after the order of Melchizedech In the fourth place is his Priesthood setled Whence learn 1. Christ as he is King of his Church so he is Priest also for the teaching of Gods will to his subjects for reconciling them to God by his propitiatory sacrifice for sanctifying them for making their services acceptable for bearing the iniquity of their holy things for interceding alwayes for them and blessing them effectually in the Name of the Lord Thou art a Priest saith the Lord unto our Lord. 2. Christ is an everlasting Priest who liveth for ever to make intercession for us and neither needeth nor can admit any successor or suffragan to himself in his office Thou art a Priest for ever 3. Christ in his office is no Usurper for he is called to it his Priesthood is unchangeable confirmed by an Oath having the glory of God laid in pawne for its stability and continuation without change The Lord hath sworn and will not repent thou art a Priest for ever 4. Aarons order was not confirmed by an oath but was an imperfect type of Christs Priesthood to endure only till the Lord came till the time of Reformation came and was to be changed at Christs coming for seeing a change behoved to be made of the Priesthood a change behoved also to be made of the Levitical law Thou art a Priest for ever not after the order of Aaron but after the order of Melchizedech 5. Melchizedechs order was not the patterne but a type and shadowing resemblance of Christs Priesthhood for as Melchizedech in his Scriptural being is mentioned and brought in without shewing who was his father or mother and had both the offices of King and Priest joyned in his person and was first King of
righteousnesse and then King of peace as is more largely described by the Apostle in his Epistle to the Hebrewes so is Christ really without beginning and ending both King and Priest who bringeth perfect righteousnesse and peace to his subjects Thou art a Priest for ever after the order of Melchizedech Ver. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys In the fifth place is set down the victory of Christ over his enemie Whence learn 1. Christ the Mediatour and King of his Church and every believer in him have God ready at hand in all that they have to do for as Christ is at the right hand of the Father for glory so the Father is at Christs right hand for cooperation and assistance The Lord at thy right hand saith he 2. As the Kings and Rulers of the earth are usually great enemies to Christs Kingdome so he is the hardest party that ever they shaâ—l meet with The Lord at thy right hand shall strike through Kings 3. The Lord hath a time of patience wherein he beareth with his enemies and a day of wrath when he will break forth against his adversaries He shall strike through Kings in the day of his wrath 4. Christs Government is wise and just convincing some of sin and pordoning the penitent convincing others of sin and sealing them up to condemnation casting down the proud and comforting the cast down and doing all things for the good of the subjects most discreetly He shall judge among the heathen 5. Were there never so many enemies to Christ they are all dead men before him whom he wili kill and will cast their carcases in the ditches of their own campes He shall fill the places with dead bodies 6. As he will punish the multitudes of people who under wicked Commanders do oppose his Kingdome so will he in special punish wicked Rulers that lead on their people against him how many soever they be who are joyned in conspiracy He shall wound the heads over many countreys Ver. 7. He shall drink of the brook in the way therefore shall he lift up the head In the last place is set down the manner of Christs carrying on his Kingdome and Priesthood in his Church to wit by suffering and enderlng hardship as a good souldier pursuing the victory for which his humiliation it is promised he shall be exalted Whence learn 1. It behoved Christ first to suffer and then enter into glory He shall drink of the brook in the way or he shall partake of the waters of affliction 2. Whatsoever a good souldier doth or suffereth in his warfare against and in pursuit of his enemies Christ did and suffered in pursuing his enemies in his own person and shall do and suffer in his mystical body He shall drink of the brook that is content himself with any obvious entertainment which he meeteth with in the chase of his enemies and not be retarded with any care of better fare then what may further his purpose 3. As Christs personal sufferings were not to endure any longer then the time he was on his way to his glory so neither are the sufferings of his souldiers or his Church militant his mystical body to endure any longer then they are in their way to the triumph that is during this short life He shall drink of the brook in the way 4. As Christ in his person was exalted after his sufferings as Victor and did enter into his glory so shall he exalt every member of his mystical body after their suffering and lift up their head for it is appointed even for theâ—â— through many afflictions to enter into glory Therefore shall he lift up the head PSALME CXI THe scope of this Psalme is to stir up all to praise God and that for so many reasons as there are verses in the Psalme The exhortation is in the first words Praise ye the Lord. The reasons follow in order The Psalme is composed so after the order of the Hebrew Alphabet as every sentence or half verse beginneth with a several letter of the A B C in order and all the Psalme is of praise only Whence we learn in general 1. Sometime it is expedient to set all other things apart and employ our selves expressely to proclaim the praises of the Lord only for so is done in this Psalme 2. The praises of the Lord are able to fill all the letters and words composed of letters in all their possible junctures or composition for so much doth the going through all the letters of the A B C point out unto us he is Alpha and Omega and all the middle letters of the A B C of praise 3. The praises of the Lord are worthy to be kept in memory for that this Psalme may be the better remembred it is composed after the order of the A B C and so it insinuateth thus much to us Ver 1. PRaise ye the LORD I will praise the LORD with my whole heart in the Assembly of the upright and in the Congregation He setteth down the scope of the Psalme in a word of exhortation to praise the Lord and then annexeth ten reasons and motives thereunto The first motive is from his own example Whence learn 1. When we are about any part of divine worship it shall be to good purpose to set our eye mainly upon the scope which we propound to our selves therein for so with lesse wavering of thoughts and more fixed presence of minde we shall follow our purpose Thus much doth the Psalmists example here teach us setting down all he purposeth to aime at in this word Praise ye the Lord. 2. The Pastor of the Congregation being about to stir up others to this or any other spiritual duty should go before them in his own example and stir up himself for that same end for so teacheth the Psalmist saying I will praise the Lord. 3. As the Lord is worthy of hearty praises so should we with our heart take up the Song and bear out the work I will praise the Lord with my whole heart 4. Solemn meetings of Gods children for Gods publick worship and furthering one another therein is an Ordinance of God appointed for that end I will praise in the Assembly and in the Congregation 5. Albeit the true members of the Church invisible be only they who are justified and who are regenerate and who are Students of sanctity and righteousnesse and albeit such only are fittest hearers discerners and joyners in the Lords worship yet must the whole Congregation or visible members of the Church whatsoever they be before God be admitted to the fellowship of hearing God praised for thereby the elect unconverted may be regenerate for when the Psalmist hath said I will praise the Lord in the Assembly of the upright he
subjoyneth also and in the Congregation Ver. 2. The works of the LORD are great sought out of all them that have pleasure therein The second reason of the exhortation to praise God is from the greatness and excellency of Gods works Whenâ—e learn 1. We need not go far to seek matter for praising the Lord his works are at our hand to furnish matter and albeit the Lords works in comparison one with another be some of them greater some of them lesser yet all and every one of them being looked upon severally are great The works of the Lord are great 2. Whatsoever glory doth appear in Gods works there is more hid treasure and excellency therein to be sought out and if men do not see much in Gods works it iâ— because they do not seek them out The works of the Lord are great sought out of all them c. 3. It is a mark of a wise childe of God to take pleasure in Gods work and to take pleasure to search and see Gods praise therein and these only do reap the right use and benefit thereof They are sought out of all them that have pleasure therein Ver. 3. His work is honourable and glorious and his righteousnesse endureth for ever The third reason of praise is the glory and honour of God to be seen in his works Whence learn â— The glory of Gods wisdome power justice or mercy or some of his attributes is stamped upon his works of Creation and Providence and they who have an open eye to look upon them rightly will â—cknowledge it His work is honourable and glorious 2. When the rayes of Gods wisdom power goodnesse or any attribute are perceived in his work they cause an honourable estimation of God and of his work also and a right estimation of Gods work cannot be attained till his glory be seen in it His work is honourable and glorious 3. Albeit the world alwayes yea and Gods children also do often misconstrue the Lords work and dealing with themselves and with others yet there is no wrong therein there was never any wrong nor ever shall there be any the least point of injustice in his dealing His righteousnesse endureth for ever Ver. 4. He hath made his wonderful works to be remembred the LORD is gracious and full of compassion The fourth motive to praise God is the course he taketh to make his works to be remembred mixing mercy and compassion in all his providence towards men and specially his own people Whence learn 1. What the Lord hath done for his Church he hath ordained that it should be remembred and this he procureth partly by printing upon his works the large impression of his power and goodnesse partly by doing the like works when the Church standeth in need thereof and partly by his Ordinances commanding them to be remembred He hath made his wonderful works to be remembred 2. As the grace and loving pity of God towards his Church is the cause of the wonderful working of God for his Church so are they strong motives to cause his works to be remembred unto his praise For the Lord is gracious and full of compassion doth here infer so much Ver. 5. He hath given meat unto them that feare him he will ever be mindful of his Covenant The fifth motive to praise God is because God according to his Covenant provideth for the necessities of his people Whence learn 1. The Lord in all ages hath carefully furnished maintenance for the life both bodily and spiritual of his own people He hath given meat to them that feare him 2. As what good the Lord doth unto his people is because of his Covenant with them so what is to be done for them he will do for his Covenants sake also without being wearied He wil ever be mindful of his Covenant Ver. 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen The sixth motive to Gods praise is the proof which he gave of his power for and good-will to this people in bringing them out of Egypt and unto Canaan Whence learn 1. The Lords working wonderfully and extraordinarily for his people were it but once and at one time as it is a sufficient reason of praising him ordinarily at all times thereafter so it is a sufficient prop to the faith of his people at all times for this use are we taught to make of the Lords working for his people in giving them the heritage of the heathen 2. As the Lords working for his people at one time giveth evidence of what he can do for them at any time so will he have his own people in special spectators observers and witnesses of his working at any time that they may make use thereof at all times He hath shewed his people the power of his works that he may give them the heritage of the heathen Ver. 7. The works of his hands are verity and judgement all his Commandments are sure 8. They stand fast for ever and ever and are done in truth and uprightnesse The seventh and eighth motives to Gods praise is the suitableness of his Work unto his Word and the stability of his Word and Works in truth and uprightness Whence learn 1. The works of the Lord done for his Church and in his Church to his people for their correction or comfort and against their enemies for their overthrow do prove the Lord to be true and faithful in his promises and threatenings The works of the Lord are verity and judgement 2. As the Words and working of the Lord agree together so should they be esteemed of acknowledged and commended by us The works of the Lord are verity and judgement 3. The whole Word of God all which he hath commanded us to observe and make use of is worthy of all commendation and of perpetual use for all the parts of it do agree one with another suitable to the condition of his people in all ages good and profitable to them it is clear and plain and not ambiguous when it is rightly considered and compared with it self for even the ceremonial law albeit abolished for the outward observation of the carnal ceremonie which figured forth Christ to come yet endureth for ever in the real signification of substance benefits and duties thereby shadowed forth â—nd the moral law howsoever it serveth to condemne meâ— for their sins yet it is also a paedagogie to draw and drive condemned men to seek righteousnesse and life in Christ and to lead the believer along iâ— his hand to heaven All his Commandmnts are sure they stand fast for ever and ever and are done in truth and uprightnesse Ver. 9. He sent redemption unto his people he hath commanded his Covenant for ever holy and reverend is his Name The ninth motive to Gods praise is the course which he hath taken for mans salvation and for his divine honour Whence learn 1. The Lord haâ—h made redemption
thing to see a godly person 〈◊〉 be in fear of death bodily and spirituall temporal and everlasting at one time The sorrows of death compassed me and the paines of hell got hold upon me 2. The trouble of minde and conscience also whereunto Gods children are subject as they are found in their several degrees cannot easily be expressed therefore here are divers words used Sorrowes of death paines of hell trouble and felt sorrow 3. The greatnesse of the trouble danger misery and straits whereinto the Lord doth cast his own doth lay a greater obligation on them who are delivered from those evils and maketh Gods glory to be the more manifested in their bringing out of them as the scope of the Psalmists laying forth of his troubles here doth teach us Vers. 4. Then called I upon the Name of the LORD O LORD I beseech thee deliver my soul. From his course taken to have relief by calling on God Learn 1. The only true remedy of a grieved soul is God being called upon by prayer for he is a strong refuge whereunto the humble soul may flee and be exalted I called upon the Name of the Lord. 2. There is place and time for prayer even when the danger seemeth greatest and the condition of the party supplicant appeareth desperate as here we see When the paines of hell caught hold upon me then called I on the Name of the Lord. 3. Whether our desires be laid open before God in many words or few it is not material before God such a hearty speech as this will passe before God for prayer O Lord I beseech thee deliver my soul. Vers. 5. Gracious is the LORD and righteous yea our God is merciful 6. The LORD preserveth the simple I was brought low and he helped me From the fountaine of grace and mercy whence he was helped Learn 1. Gods gracious and merciful actions do give evidence of his gracious nature and readinesse to shew favour to all men who according to the tenor of the Covenant of grace do â—all on him as here the Psalmist to shew the cause of his receiving actually a good answer saith Gracious is the Lord and righteous yea our God is mercifull 2. There is nothing wanting in Gods attributes which may give assurance to the believing supplicant to have his request granted he is gracious and standeth not for the persons unworthinesse he is just and righteous and will not faile to keep Covenant and performe all promises he is mercifull and doth not stand to pardon sinne iniquity and transgressions Gracious is the Lord and righteous yea our God is merciful 3. The Lords children commonly are not the worldly-wisest people but for the most part are of mean worldly wit and whosoever of them hath any measure of prudence they are for the course which they keep in trials and troubles accounted foolish yea and in their own estimation they are very witlesse and dare not leane 〈◊〉 their own understanding but do seek to be directed of God therefore they are here and elsewhere called simple 4. Such as are emptied of conceit of their own wisdome and seek their direction protection and preservation from God do lie nearest unto the fountain of Gods mercy and help in every difficulty For the Lord preserveth the simple 5. Any one example of Gods grace and mercy to any believer is sufficienr to prove Gods nature inclination readinesse and good will to every believer that calleth on him so reasoneth the Psalmist I was brought low and he helped me Vers. 7. Returne unto thy rest O my soul for the LORD hath dealt bountifully with thee 8. For thou hast delivered 〈◊〉 soul from death mine eyes from teares and my feet from falling Here is a twofold use of this experience one to settle his confidence on God another to praise God for the experience of so great a delivery Whence learn 1. The general use of all the experiences of Gods favour which we finde is the strengthening of our faith in God as here we are taught 2. 〈◊〉 trouble and tentations do not overcome our faith yet the 〈…〉 usually do peâ—â—urbe if not the peace of 〈◊〉 conscienâ—◠〈…〉 least the peâ—â—â— of our minde and sometâ—â—â—â— the peace of both for O 〈◊〉 returne to thy rest imports a disquieting of him from his rest 3. As we should study not only to lay hold on God by faith but also to rest and acquiesce in his love and truth confidently so should we take advantage of every fresh experience of Gods favour whereby we encourage our selves to relie upon Gods grace and mercy as here the Psalmist doth Returne unto thy rest O my soul for the Lord hath dealt bountifully with thee 4. Meditation of Gods goodnesse to us and speaking of iâ— in the third person is a ready way to bring us unto nearer accesse unto God and to speak unto his Majesty in the second person as here we see For thou hast delivered my soul from death saith he directing his speech to God 5. When outward trouble and inward tentations do set upon a soul at one time when men do shew their wrath and God hideth his face it is a sad condition able to draw teares from the stoutest heart and to put him in hazard of sinning and in peril to perish Thou hast delivered my soul from death mine eyes from teares and my feet from falling 6. As an humble and sensible soul will pack up many troubles joyned together in one so a thankfull soul will branch one mercy out in sundry particular branches as here the Psalmist distinguisheth the delivery of his soul from death of his eyes from teares and of his feet from falling Vers. 9. I will walk before the LORD in the land of the living The second engagement by way of thankfulnesse is unto a more holy way of walking with God whereunto as his faith made him confident that he should attain v. 10. so his recovery from desperation made him a debtor to pursue the duty v. 11. and a debtor in so high a measure as he knew not how to be thankfull v. 1â— Fâ—om his hopefull engagement to a holy carriage before God and his Church Learn 1. It is a good use of experiences of Gods goodnesse unto us to engage and oblige our selves to a more sure and holy ordering of our wayes as the Psalmist did I will walk before the Lord. 2. As the time of our life is the proper opportunity of shewing our thankfulnesse to God so the visible 〈…〉 is the fittest society we can live in for expressing our thankfulnesse for while we are living and living among the godly beside whose society the rest of the world is as a company of dead corpses we have time and place oâ— maâ—â—â—esting our obedience unto God I will walk before the Lord in the land of the living 3. As a sincere conversation hath God and men to be witnesses unto it so should the upright servant of God study to
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.
2. The moderation of chastisements and salvation wrought by them should swallow up the grief of them and make them the matter of our Song as here we are taught The Lord hath chastened me sore yet he hath not given me over unto death 3. It is wisdom to observe the moderation of chastisements as well as their sharpnesse and weight and to remember that when adversaries do trouble us and would destroy us God is about only to correct us and do us good as here is observed Ver. 19. Open to me the gates of righteousnesse I will go into them and will praise the LORD 20. This is the gate of the LORD into which the righteous shall enter The third part of the Psalme wherein is set down the royal triumph of the Psalmist as the type of Christ First his marching up to the Sanctuary v. 19 20. Then his beginning the Song of praise and exhorting all the Church to rejoyce with him v. 21 22 23 24. Thirdly the Churches acclamation to her triumphing King v. 25 â—6 27. Fourthly the Psalmist as a type of Christ glorifieth God reconciled by Covenant to the Church and promiseth to praise him still and closeth the Psalm with an exhortation to thanksgiving as he began v. 28 29 As for the first the Psalmist as the type of Christ commands to make way for his entering into the Lords Temple and assembly of the Saints where he may praise the Lord. Whence learn 1. The place of Christs and the believers triumphing on the earth is the Assembly of the Church and they who are touched with the feeling of Gods grace and salvation have and should have a great desire to have God glorified in the holy Assemblies Open to me the gates of righteousnesse 2. As the material Temple of Ierusalem was so every visible Assembly of the Saints is the place where the righteousnesse of faith and obedience is to be preached where the Saints are to be edified in the course of righteousnesse and toward which the truly righteous have and should have great affection and desire to frequent and honour these meetings Open to me the gates of righteousnesse in which the righteous enter I will go into them 3. The exercise of the Church met together is mainly to proclaim the Lords praise I will go into them and praise the Lord. 4. The Church-assembly is the convenient place where the Lord and the righteous do meet This is the gate of the Lord into which the righteous shall enter And this is the first part of the description of the triumph Ver. 21. I will praise thee for thou hast heard me and art become my salvation 22. The stone which the builders refused is become the head stone of the corner 23. This is the LORDS doing it is marvellous in our eyes 24. This is the day which the LORD hath made we will rejoyce and be glad in it The second part of the description of the triumph hath the song of the Psalmist as the type of Christs song of praise wherin he in his own name and in the name of all believers praiseth God for hearing of the intercession made for the Church and for granting salvation to them Whence learn 1. The intercession of Christ and the prayers also of the Saints put up in his Name are all granted and thereby God is greatly glorified I will praise thee for thou hast heard me 2. The several victories of Christ and of his militant members are the fruits of Christs intercession and evidence of salvation to his mystical members Thou hast heard me and art become my salvation 3. As David the type so Christ represented by him was first despised and set at nought by the chief Rulers before he was exalted for he was indeed that precious stone set at nought by men The stone which the builders refused 4. Men may have high place in the visible Church who cannot take up Christ when he sheweth himself who have little skill to embrace Christ and apply him to themselves or others as the builders of the Church Priests Scribes and Pharisees refused to acknowledge Christ so much as for a true member of the Church He is that stone which the builders refused 5. Albeit men do misregard Christ offering himself in his doctrine and ordinances yet he is the rock whereon the Church is builded the foundation whereupon to settle it the corner-stone to hold the building compact together and the head-stone of the corner for adorning and perfecting the building gloriously Matth. 21. 9 15 42. He is become the head-stone of the corner 6. In nothing more doth the wisdome grace and power of God appear then in the magnifying of Jesus Christ and building of his Church This is the work of the Lord. 7. When the weakness of the Church in her self and the power of her manifold enemies and the impediments of this work are looked upon it is a wonder of wonders to see the going on of Gods work in it This is the work of the Lord and it is marvellous in our eyes 8. Albeit there be no day which God hath not made yet in the day of the manifestation of righteousnesse and life immortal through Christ the time of the Gospel and most specially the day of the resurrection of Christ from the dead wherein Christ was declared victoriously the only begotten Son of God is made a day of light and gladnesse to poor self-condemned sinners This is the day which the Lord hath made 9. Christ alloweth joy and gladnesse to every beleever and true member of his Church and willeth them to glorifie God in this holy joy wherein he will joyne with them We will rejoyce and be glad in it Ver. 25. Save now I beseech thee O LORD O LORD I beseech thee send now prosperity 26. Blessed be he that cometh in the Name of the LORD we have blessed you out of the house of the LORD 27. God is the LORD which hath shewed us light bind the sacrifice with cords even unto the hornes of the Altar This is the third part of the triumph wherein the Church makes her Lord welcome and congratulateth his victory prayeth for a blessing upon his Kingdome prophesieth of the blessings and sets her self to offer the sacrifices of praise and thanksgiving to God for it Whence learn 1. As it is the duty so is it the hearty desire of every believer to welcome Christ offering himself as our victorious Mediatour and King for he is worthy to whom Hosanna as it is written Matth. 21. should be sung 2. Where Christ cometh salvation also and spiritual prosperity cometh which was promised before and shadowed forth in types for Save now I beseech thee send now prosperity is a promising prayer 3. Albeit Christ hath no need of our prayers for advancing of his own Kingdome yet will he have us to pray for his peoples sake that his Kingdome may come and will have all believers in testimony of their love to
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
have I cried unto thee O LORD 2. Lord heare my voice let thine eares be attentive to the voice of my supplications In the first two verses we have his distresse and prayer for relief in general termes Whence learn 1. The dearest Saints of God have been hardly exercised by trouble in their spirits and brought into danger of desperation sometime while they seemed to themselves to be in a lost condition like a man ready to drown in deep waters Out of the depths did I cry unto thee O Lord. 2. How desperate soever our condition or case of our soul seem unto us to be yet should we not cease from prayer unto God Out of the depths have I cried vnto thee O Lord. 3 Albeit our prayers seem to us sometime to be misregarded of God and neglected yet should we not give way to such thoughts as those but should double our petitions so much the more as tentations do disswade us to pray as the Psalmist did Lord hear my voice let thine eares be attentive to the voice of my supplications Ver. 3. If thou LORD shouldest mark iniquities O LORD who shall stâ—an 4. But there is forgivenesse with thee that thou mayest be feared In these two verses we have the objection made against his prayer from the conscience of his sins according to the law and his answer unto the objection from the mercy of God according to the grounds of the Gospel Whence learn 1. Sin furnisheth ground to all our vexations and tentations and objections made against our prayers our comfort and our faith as the experience of the Psalmist doth teach us against whom his iniquities here stood up to hinder his answer from God 2. In the case of conscience wherein sin is justly charged upon us there is no shift for us to deny or excuse sin it must be confessed and laid open before God as the Psalmist doth here 3. If the Lord should deal with Supplicants in the way of strict justice according to the tenour of the Law or Covenant of works no man could escape condemnation and the curse If thou Lord shouldest mark iniquities O Lord who shall stand that is no man should stand 4. He who is fled for refuge unto Gods mercy according to the Covenant of grace in Christ Jesus may decline judgement according to the Covenant of works and betake him unto the way of Justification by faith according to the Covenant of grace whereby remission of sin is promised to the beleever If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgiveness with thee 5. The belief of Gods mercifulnesse doth open our mouth in prayer and encourageth us unto the hearty worship service and obedience of God whereunto otherwise we could never have heart nor hand But forgivenesse is with thee that thou mayest be feared 6. Then is grace and mercy in God rightly made use of when we feare to offend God so much the more as we believe him to be gracious to forgive the penitent Supplicant Forgivenesse is with thee that thou mayest be feared Ver. 5. I wait for the LORD my soul doth wait and in his Word do I hope 6. My soule waiteth for the LORD more then they that watch for the morning I say more then they that watch for the morning Having prayed and wrastled by faith against the terrour of Gods justice he waiteth for a good answer and for consolation Whence learn 1. Albeit the Lord doth not at first heal the conscience of sin and the smart of it yet the believer may surely expect comfort from him I wait for the Lord. 2. Then doth faith its own part when it frameth the heart to patient waiting on God and hope in him My soule doth wait 3. He that waiteth for a good answer from the Lord must have the Word of Promise made in the Gospel to such as seek mercy from God for the warrant of his hope My soul doth wait and in his Word do I hope 4. He that waiteth on God for comfort should perswade himself of his speeding and must not slack his hope for a delay but grow in desire after the Lord more then the Watchman waiteth for the morning My soule waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning Ver. 7. Let Israel hope in the LORD for with the LORD there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities In the latter part of the Psalme it is presupposed he hath goâ—ten comfort and here he exhorteth all the Lords people to follow his example in the day of their outward trouble and perplexity of conscience assuring them of grace to be found in God to their full satisfaction Whence learn 1. When God hath delivered us out of straits it is our duty to extend the fruit of that mercy as far as we may and to exhort others according to our place to follow the way of faith in God Let Israel hope in the Lord. 2. Mercy according to the Covenant of grace giveth the same ground of hope unto every one within the Church which it giveth to the Psalmist or to a Writer of the Scripture Let Israel hopâ— in â—e Lord for with the Lord there is mercy saith the Psalmist from his own experience 3. So many straits as the Lords people can fall into so many escapes and deliveries hath the Lord in store for them With him is plenteous Redemption 4. As sin is the root of all trouble and the chief evil of Gods people so the remission of sin is the chief cure of all their trouble and this the believer may be sure of He shall redeem Israel from iniquities 5. When the Lord forgiveth sin to his own he forgiveth all sin lesse and more whereof his believing childe is guilty He shall redeem Israel from all his iniquities 6. The delivery of Gods people from sin and trouble floweâ—h all from the Covenant of Redemption and every delivery of them is a part of the execution of that Covenant With him is plenteous Redemption and he shall redeem Israel from all his iniquities PSALME CXXXI Ver. 1. LORD my heart is not haughtie nor mine eyes loftie neither do I exercise my self in great matters or in things too high for me 2. Surely I have behaved my selfe as a childe that is weaned of his mother my soule is even as a weaned childe 3. Let Israel hope in the LORD from henceforth and for ever IN this Psalme the Prophet minding to teach the godly to be humble before God however matters go with them doth propound his own example v. 1 2. that so the believer may persevere in hope v. 3. He proveth his humility by the lowlinesse of his heart sobriety of carriage and keeping himself within his vocation v. 1. and by the submission of his will unto Gods dispensation v. 2. the use and profit whereof as
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
promoting of Gods cause all is reckoned up unto them as parts of service which God will not forget to follow with mercy to them and to theirs after them Lord remember David and all his afflictions Ver. 2. How he sware unto the LORD and vowed unto the mighty God of Iacob 3. Surely I will not come into the Tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes or slumber to mine eye-lids 5. Vntil I finde out a place for the LORD an habitation for the mighty God of Iacob In the second place is set down the care which David had to settle the worship of God in the land what time this Vow and Oath was made by David it is not specified in any other place of Scripture neither is it needful for us to be curious about the time or forme of words for the meaning is not as if David on a certain day being ignorant of the place of setling of Gods Ark and building the Temple did limit God to reveal it unto him ere night came but the meaning is that David swore to have a care of the setling of Gods Ark before he setled his own house and that he would not enjoy the commodities which his royal Palace not as yet builded might yield unto him before he saw the Ark setled in the place where the Temple should be built Whence learn 1. It is lawful to tie our selves by an Oath unto that duty whereunto we were absolutely tied by law before yea and it may sometimes be expedient to tie our selves unto a duty by swearing for evidencing our hearty purpose to follow that duty cheerfully and for stirring up of our selves so much the more to follow it as we are conscious of our slacknesse unto it or feeblenesse to resist temptations for here David sware unto the Lord that he would discharge such a duty 2. A lawful Vow is a part of divine worship due to be made to God alone for David offered this religious worship to God only He vowed unto the mighty God of Iacob 3. The Omnipotency of God is the treasure of the Churches strength wherein every believer hath an interest He is that mighty one of Iacob 4. The care of Gods publick worship and establishing of Religion where we have place and power should be more earnest and greater in every true subject of Gods Kingdom then the care of his own private affaires and in the case of competition and comparison the setling of Gods worship should be preferred before our setling in any worldly commodity as the example of David here doth teach us Vers. 6. Lo we heard of it at Ephrata we found it in the fields of the wood In the third place the Church speaketh and compareth the setled condition of the Ark now with the fleeted condition wherein it was before for it was sometime in Shiloh in the tribe of Ephraim and now say they Lo we heard of it at Ephrata and when it was in a manner lost being taken by the Philistines they say they found as a thing once lost the Ark in Kiriath-jearim or City of the woods We found it in the fields of the wood and now it is setled will they say we know where to finde it established for this to be the Churches meaning is given us to understand in the next verse wherein they say We will go up into his tabernacles Whence learn 1. The presence of the Lord in his Ordinances was never so fixed in any place but that mercy may be turned into a story of It was or hath been if it be abused as what the Lord did to his house in Shiloh was a history in the dayes of the Kings Lo we have heard of it that is of the Ark of the Covenant at Ephrata 2. When once the Lord hath fleeted the tokens of his presence far out of a land it is a rare mercy and unexpected and no lesse then is the finding of a treasure or of a lost jewel to see the restoring of his Ordinances again as was to be seen when God brought back the Ark from the Philistines to Kiriath-jearim which mercy the Church here acknowledgeth We found it in the fields of the wood 3. The way of God about the shewing of his presence in his holy Ordinances in any place is not as men may expect but as God seeth good to dispose as the Churches speech giveth us to understand We found the Ark in the fields of the wood Ver. 7. We will go into his Tabernacles we will worship at his footstool 8. Arise O LORD into thy rest thou and the Ark of thy strength In the fourth place the Church stirreth up her self to worship God in Sion where the Ark representing Christ was placed praying now for the benefit of Gods presence as Moses prayed at the marching and setling of the Ark. Whence learn 1. When God hath revealed his will in any point of Religion we should without delay or dispute go follow his direction as the Church doth here when the Ark is setled in Sion We will go into his Tabernacles 2. Where the Lord hath promised to be found there must we come and keep trust with him and worship him We will go into his tabernacles we will worship at his footstool 3. The true worshipper must lift his minde above every external and visible Ordinance of God and seek him in heaven where his glory shineth most counting all things on the earth no more but as his footstool for so was the Church of old directed to do when they had the Lord most sensibly manifesting himself in his Tabernacle and Temple We will worship at his footstool 4. The Church in after-ages may call for and expect the like benefit of Gods presence with his Ordinances which his Church in former ages hath found as the prayer of the Church here being one with the prayer of the Church in the wildernesse doth teach us Arise O Lord as Moses said when the Ark did remove 3. The Ark of the Covenant was the figure of God incarnate the type of Christ in whom the fulnesse of the Godhead dwelleth bodily and therefore after the manner of Sacraments the signe receiveth the name of the thing signified Arise O Lord thou and the Ark of thy strength Vers. 9. Let thy Priests be clothed with righteousnesse and let thy Saints shout for joy Now he closeth the first petition with a prayer for Gods blessing of his Ministers and of their Ministery among the people Whence learn 1. Where the Lord is received he must have Ministers men set apart for his publick worship and service as the Prayer for the Priests doth presuppose 2 The chief badge and cognizance of the Lords Minister is the true doctrine of justification and obedience of faith in a holy conversation Let thy Priests be clothed with righteousnesse 3. People have reason to rejoyre who have the benefit of such approved Ministers and
will I make the horne of David to bud I have ordained a lamp for mine anointed 18. His enemies will I cloath with shame but upon himselfe shall his crown flourish From the promises made in favour of Christs Kingdome Learn 1. As Sion in the type was the place where Christ manifested himselfe King of Israel so also the Church mainly signified by it is the place and incorporation wherein Christ is to be seen manifestly to be King There will I make the horne of David to bud 2. The glory of typicall Davids Kingdome was revived in Christ the true David the budding of Christs Kingdome in Ierusalem was the budding of Davids Kingdome in a more glorious way then ever his temporal Kingdome flourished There will I make the horne of David to bud 3. This is the Crown and accomplishment of the Churches felicity that she hath Christ for her King There will I make the horne of David to bud 4. How low soever Christs Kingdome can be brought in the world yet it is fixed as a well rooted tree it is rooted as the horne of an Unicorne although it may seem gone or so weak as it cannot subsist yet it shall bud and grow in despite of all opposition There will I make the horne of David to bud 5. It is no wonder to see adversaries opposing Christs Kingdome for it is here foretold and presupposed His enemies will I cloath with shame 6. Albeit the enemies of Christ do promise to themselves advantage by their opposition made unto Christ and hope to overturne his Kingdome yet have they all been and shall be ashamed for ever of their expectation whosoever do hate his Kingdome His enemies will I cloath with shame which they shall not be able to hide but must put on and walk therein as a man doth in his garments 7. The more Christ is opposed the more shall his splendor and glory grow in the world But upon himselfe shall his crown flourish PSALME CXXXIII Ver. 1. BEhold how good and how pleasant it is for brethren to dwell together in unity 2. It is like the precious ointment upon the head that ranne down upon the beard even Aarons beard and went down to the skirts of his garments 3. As the dew of Hermon and as the dew that descended upon the mountaines of Sion for there the Lord commanded the blessing even life for evermore This Psalme doth fit the condition of Gods people in Davids time when after their civil warres they were brought to an happy unity in Religion and civil Government This sort of concord and communion of Saints is here commended to the Church as both pleasant and profitable The goodnesse of it is spoken of v. 1. The pleasantnesse of it v. 2. The profitablenesse of it v. 3. Whence learn 1. Those are most fit to put a price and right estimation upon peace and concord who have seen and felt the evil of discord and contention as Davids experience proveth for this is a Psalme of David who had proofe both of warre and peace 2. The fruits of peace in the reformation of Religion and of civil Judicatories do so redound unto the comfort of all families and private persons as the good of concord may be demonstrated sensibly Behold how good it is 3. Such a concord is true concord and worthy of the name which doth unite the members of the visible Church as brethren or children of one Father in the true Religion for the mutual discharge of all the duties of love How gâ—od is it for brethren to dwell together in unity 4. Some things are pleasant and not profitable and some things are profitable and not pleasant but the concord of Gods people or holy peace within the visible Church in any place is both pleasant and profitable Behold how good aâ—d pleasant it is for brethren to dwâ—ll together in unity 5. This blessing is not to be expected by any but through Christ on whom the oile of gladnesse and all the graces of the Spirit are first poured out and then from him are carried to the meanest member of his body as Aarons head being anointed with oile the benefit of it extended it self to the uttermost borders of his garments for the similitude borrowed from Aarons anointing as the type of Christ doth teach us so much It is like the precious ointment c. And this similitude representeth the pleasantnesse of concord the sweet smell whereof refresheth all that have any spiritual sense 6. As dew maketh the herbs and trees to flourish for the utility of man so is concord profitable to the Church and State As the dew of Hermon or dew that descended upon the mountaines of Sion 7. Where holy concord maketh its residence among brethren dwelling together in unity there the blessing of the God of peace in this life and for the life to come makes its residence also There the Lord commanded the blessing even life for evermore 8. This blessing of brethren living in the unity of the spirit and bond of peace is not promised only but also there is an everlasting order given forth from the Supream Ruler of all things for the forthwith applying of the blessing effectually to those that thus live together There the Lord commanded the blessing even life for evermore PSALME CXXXIV In this short Psalme the Spirit of the Lord by the mouth of the Psalmist exhorteth the Lords Ministers to go about the exercise of their publick Ministery in praying preaching and praising God v. 1 2. and blessing the congregation met together v. 3. Vers. 1. BEhold blesse ye the LORD all ye servants of the LORD which by night stand in the house of the LORD 2. Lift up your hearts in the Sanctuary and blesse the LORD From the exhortation to the Lords Ministers Learn 1. The publick worship of God is to be carefully looked unto and all men but especially Ministers had need to be stirred up to take heed to themselves and to the work of Gods publick worship when they go about it for so much doth behold in this place import 2. The scope and special end of publick worship is to set forth the blessednesse of God in himselfe and in his operation for and toward his Church for all the parts of publick worship and service in prayer reading of Scripture preaching praising and thanksgiving singing of Psalmes and blessing of the people do aime at this Behold blesse ye the Lord. 3. The discharging of the publick worship of God requireth that there be publick Ministers appointed by God and separated unto this holy function Blesse ye the Lord all ye servants of the Lord. 4. It was commanded in the Law Exod. 27 20 21. that so soon as day-light began to fall at even lamps should be lighted and shine all night in the Tabernacle till the morning and that the Priests and Levits should by course waite upon his service that there should not be darknesse in the Lord house but light
alwayes night and day whereby was signified that howsoever the world lieth in the darknesse of ignorance of sinne and misery yet in the Lords Church remedy against all those evils and relief from them is to be had and that God hath ordained Ministers and publick Officers to entertaine and hold forth the shining of the light unto the Church and to this end not to stand to break their nights rest when the service doth call for it Blesse the Lord all ye servants of the Lord which by night stand in the house of the Lord. 5. Prayer to God as the mouth of the people is a part of the office of the Lords Ministers for so much is imported by pointing at the gesture of the supplicant Lift up your hands in the Sanctuary that is in the place where the people assemble 6. To praise the Lord and to teach the people what the Lord is what blessednesse is to be found in him and how they should acknowledge this and make use of it is another part of the Ministers office Lift up your hands in the Sanctuary and blesse the Lord. Ver. 3. The Lord that made heaven and earth blesse thee out of Sion In this verse the Lords Ministers as they are directed so they go about to blesse the people out of Sion in the Name of the Lord Out of Sion because there was the Arke of the Covenant the figure of Christ God incarnate through whom alone the Lords blessing is derived unto his Church Whence learn 1. All men lie under the curse till God bring them into the fellowship of his Church and pronounce them blessed by his Word as The Lord blesse thee doth import 2. It is a part of the office of the Lords Ministers to pronounce with authority Gods blessing upon his people which is no more then a wish or prayer for them for they are sent of God with commission to say The Lord blesse thee 3. No blessing is to be expected but from Christ represented by the Arke of the Covenant which was in Sion The Lord blesse thee out of Sion 4. The confidence of the believer to obtain whatsoever is promised in the Lords Word is builded upon the Covenant of God and the omnipotency of God and what can a soul stand in need of which this fountaine cannot yield The Lord that made heaven and earth blesse thee out of Sion PSALME CXXXV THe scope of this Psalme is to set forth the praises of the Lord wherein there is an earnest exhortation of all the Church and of all the Lords Ministers to praise God v. 1 2 3. whereunto are added seven motives or reasons from v. 3 to v. 12. In the next place the Psalmist turneth his speech towards the Lord and praiseth him and giveth two reasons more for the praising of God v. 13 14 15 16 17 18. In the third place more specially he exhorteth the Ministers and every particular member of the Church to praise God and so closeth with blessing of him Ver. 1. PRaise ye the LORD praise ye the Name of the LORD praise him O ye servants of the LORD 2. Ye that stand in the House of the LORD in the courts of the House of our God In the exhortation directed to the whole Church and to the Ministers Learn 1. The work of praising God should be gone about affectionately and unto it should we stirre up our selves and others with all our might as this manifold exhortation to praise the Lord and sing praise doth teach us 2. That which is spoken or manifested of God must be carefully taken notice of that he may be praised out of knowledge for he will not have praises but as his Word doth direct for this doth Praise the Name of the Lord import 3. The publick Ministers of Gods House who are set apart for teaching and leading of the people in his service by reason of their Office and imployment must stirre up themselves unto this work of praising God whatsoever may be their own private condition sad or joyfull for their obligation so to do is greatest Praise him O ye Saints of the Lord O ye servants of the Lord. 4. As our priviledges are more then the rest of the world by being in Covenant with God and admitted to have room in the holy assemblies of his people so should our care to praise God be the greater Ye that stand in the house of the Lord in the Courts of the house of our God Vers. 3. Praise the LORD for the LORD is good sing praises unto his Name for it is pleasant He insisteth in the exhortation and beginneth to give reasons to move us to praise God Whence learn 1. The Lord is worthy to be praised not only for his essential goodnesse but also for the letting forth thereof on the creatures and towards his people most of all Praise the Lord for the Lord is good and this is the first reason or motive to praise 2. Singing of the Lords praises is a part of the moral worship of God and should be done with cheerfulnesse of heart as a work wherein we rejoyce to be employed Sing praises unto his Name 3. The work of praising God hath a sort of reward joyned with it when we praise God most we get most benefit by so doing it is so comely in it self so pleasant unto God and profitable to the person that offereth praises so fit to chear up his spirit and strengthen his faith in God whose praises are the pillars of the believers confidence and comfort that a man should be allured theâ—eunto Sing praises unto his Name for it is pleasant and this is the second motive or reason to praise God Vers. 4. For the LORD hath chosen Iacob unto himselfe and Israel for his peculiar treasure The third reason of praising God is because he hath by electing Israel put a great respect and price upon his people Whence learn 1. The Jewes have a respect of honour put upon them how unworthy soever they have proved themselves of it many times above all the Nations of the world in that God hath chosen them to be his people among whom he will alwayes have a chosen number which of no other Nation can be said For the Lord hath chosen Iacob unto himself 2. The Lords Covenanted people are no lesse precious in his eyes then a peculiar treasure is in a mans eyes He hath chosen Israel for his peculiar treasure Ver. 5. For I know that the LORD is great and that our LORD is above all gods The fourth reason of Gods praise is because the Lord is greater then all earthly yea then all imaginable excellencies in the world as the Church doth both believe and know by experience Whence learn 1. The largenesse of Gods dominion over all Nations and over all imagined excellency of the idols of the Gentiles doth commend the mercy of God to that Nation which he doth prefer unto the rest by taking them in Covenant with
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
give heaven and all spiritual graces unto eternal life in heaven to his own people by an everlasting Covenant of which heaven and heavenly mercies he is God O give thanks unto the God of heaven 3. As mercy hath intituled heaven unto the Saints so doth mercy preserve them in their right and will preserve them in the possession thereof for ever For his mercy endureth for ever PSALME CXXXVII THis Psalme may be divided into three parts In the first is set down the lamentable condition wherein the Lords people were in their captivity in Babylon ver 1.2 3. In the next is their constancy in Religion ver 4 5 6. In the third is their denouncing of judgement by way of imprecation against the instruments and chief authors of their calamity ver 7 8 9. Ver. 1. BY the rivers of Babylon there we sate down yea we wept when we remembred Zion In the first part wherein the sorrowful condition of the captive Church of God is set down Learn 1. The people of God by their sins may procure the taking away of the face of a visible Church from them and the taking away of their civil liberties also and may procure banishment from their own countrey among idolaters as the captivity of the Jewes in Babylon doth shew 2. When men do not make use of the priviledges of Gods publick worship it is righteousnesse with God to remove these abused favours and to cast the abusers thereof out among idolaters as here the Jewes were who because they made not use of Ierusalem the vision of peace they are thrust out into Babâ—lon a place of all confusion 3. When the Lords people provoke God against them the wickedest wretches and vilest idolaters in the world may overcome them in a battel and rule over them as over slaves as the experience of the Jewes doth prove 4. When desolation is brought upon Gods people no wonder to see them remain in that condition for a time and not to be delivered immediately out of it By the rivers of Babylon there we sate down 5. The publick miseries of the Church are causes of heavinesse unto the true members thereof and motives of mourning There we sate yea we wept 6. Comparison of a prosperous condition by-past with adversity present doth augaugment misery and increaseth grief especially when by-past mercies abused are compared with just judgments inflicted in the palce thereof We wept when we remembred Sion 7. They who will not esteem of the priviledges of Sion when they have them will be forced to acknowledge the worth thereof with sorrow when they want them We wept when we remembred Sion Vers. 2. We hanged our harps upon the willowes in the midst thereof The Lords people carried with them into their captivity their harps first as meanes of stirring up their affections in their private worship of God Secondly in hope to have some use of them afterward in the Lords worship in their own land And thirdly that thereby they might make profession before their oppressors of their Religion and of their hope of restitution in Gods appointed time albeit they could not frame their heart for the present to rejoyce as they were wont to do Whence learn 1. Means to help in private devotion must be the more made use of that publick meanes are wanting for the Jewes debarred from the Temple do carry their harps with them into their scattering and captivity 2. In the midst of our calamity we ought both to have hope of deliverance out of our trouble and to professe it before those that have us under their power for so did the captive Jewes in their captivity they carried their harps into Babylon 3. There are times when the signes of our joy may be suppressed and the signes of our sorrow expressed We hanged our harps on the willowes 4. The most lawfull and commendable sorrow is that which is taken for the dishonour of God and the desolation of the Church When we remembered Sion we hanged our harps 5. No natural comfort nor invitation unto carnall joy can counterbalance the causes of spiritual grief neither rivers nor shadow of willowes nor any thing else can stay the godly grief of Gods captived people We hanged our harps upon the willowes in the midst thereof Ver. 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion Their affliction was augmented by the insulting of the Babylonians over them calling for a song from the Jewes to feed their godlesse mirth Whence learn 1 Oft-times sorrowes do not go single and alone but one grief is joyned to another one deâ—p calleth to another as here insultation of the Babylonians is joyned with the bondage and captivity of Gods people 2. As the sorrow of the godly is the matter of the laughter and joy of their enemies and no sport to the wicked is so relishing as a jest broken upon the true Religion so no affliction unto the godly is so heavy as to finde their own sinnes to draw not only misery on themselves but also dishonour upon their Religion as here we see the Jewes hanged up their harps and why For they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion 3 Corrupt nature maketh no other use of spirituall things then thereby to satisfie their sensual desires as here it is mirth and singing only for which the Babylonians do seek to hear a Psalme sung Sing us one of the songs of Sion Vers. 4. How shall we sing the LORDS song in a strange land 5. If I forget thee O Ierusalem let my right hand forget her cunning 6. If I do not remember thee let my tongue cleave to the roofe of my mouth if I preferre not Ierusalem above my chiefe joy In the second place wherein the Jewes constant profession of their Religion is set down and their refusing to satisfie their enemies desire in prostituting the Lords worship to their caâ—nal pleasure Learn 1. Albeit we be under the feet of our enemies and albeit we have drawn on our misery by our sinning yet must we neither deny our Religion nor any part thereof for fear of man nor subject our Religion to mens pleasure as men think good to direct us in it whatsoever may be the danger for so doth the example of the captive people of God teach us refusing to sing Psalmes at the desire of the Babylonians How shall we sing the Lords song in a strange land 2. The place where God is not worshipped should be a strang land unto us his people and no place kindely or comfortable unto us but where the Lords people may enjoy the liberty of Gods publick worship and of the communion of Saints How shall we sing the Lords Song in a strange land 3. Whatsoever be our own private
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
have wit or strength to promote them Further not his wicked device 3. When one of the wicked findeth successe in his wicked devices all of them grow proud and do misken God for that cause Furrher not his wicked device lest they exalt themselves 4. God will not give alwayes successe unto the wicked oppressors of his people were there no other reason for it but this one to crush the pride of his enemies and to make it cease Further not his wicked device lest they exalt themselves 5. What mischief the wicked have threatened to bring upon the godly shall fall upon themselves and bitter as gall shall their part be as the Word will suffer in the Original who are chief Ring-leaders of the peâ—â—â—â—ution of the godly As for the head of them that compasse me about let the mischief of their own lips cover them 6. The overthrow of the wicked shall come upon them as the ruine of a wall covering them and smothering them Let mischief cover them their torment shall be piercing and intolerable like the perdition of Sodom Let burning coals fall upon them no escaping for them Let them be cast into the fire no getting out of the torment no recovery for them Let them be cast into deep pits that they rise not again 7. Backbiters and Calumniators shall not only be debarred from heaven but also Gods curse shall follow them on earth and not suffer them nor their posterity to enjoy quiet prosperity in the world Let not an evil Speaker be eshablished in the earth 8. When oppression hath cried to God against the oppressor it is sent forth as a Serjeant to follow him at the heels whereever he go till it overtake him and throw him headlong into destruction Evil shall hunt the violent man to overthrow him Vers. 12. I know that the LORD will maintain the cause of the afflicted and the right of the poore 13. Surely the righteous shall give thanks unto thy Name the upright shall dwell in thy presence In the third part of the Psalme is the answer of the Psalmists prayer in a comfortable perswasion of Gods maintaining of his persecuted children delivering of his own afflicted servants out of all their troubles Whence learn 1. Whosoever shal persecute and oppresse the righteous shall finde God their Party joyned in the cause with the afflicted The Lord will maintain the cause of the afflicted 2. The faith of Gods assistance is a sufficient comfort to the godly to uphold them till the deliverance come and this perswasion God useth to give to his persecuted servants for their upholding I know that the Lord will maintain the cause of the afflicted 3. The main thing which the Lords servants do care for is their cause and their right that whatsoever they shall suffer their cause may go free and be justified and this the Lord doth secure here The Lord will maintain the cause of the afflicted and the right of the poore 4. Whatsoever hardship the godly do meet with in their exercise joy and deliverance shall close their troubles and whatsoever prayer and mourning they shall be driven unto by persecution praise and thanksgiving shall be the last part of their trial and this the Lord will have his people perswaded of Surely the righteous shall give thanks unto thy Name 5. Whatsoever imperfections the beleever shall finde in himself yet his upright and sincere dealing with God by the daily acknowledgement of what is amisse in him and by his making use of the remedy held forth in the Gospel shall prove him to be a righteous man for the righteous and the upright man here is one 6. Beside all the comfortable blinks of Gods kindnesse in this world granted to the believer he hath assurance of perseverance and of everlasting fellowship with God The upright shall dwell in thy presenâ—e PSALME CXLI THe Psalmist being in distresse by the malicious persecution of his adversaries prayeth for relief and for a holy carriage under his trouble till his own full delivery and till his enemies distruction should come The petitions are seven the first is general for acceptation of his person and granting of his prayer v. 1 2. The next is for direction of his speeches v. 3. The third is for guiding of his heart and actions v. 4. The fourth is for the benefit of the fellowship of the Saints by their wholesome counsell and admonition v. 5. with the reasons thereof v. 6 7. The fifth is for the comfort of spiritual communion with God v. 8. The sixth is for preservation from the plots of the enemies v. 9. The seventh is for the overthrow of his enemies v. 10. Vers. 1. LORD I crie unto thee make haste unto me give eare unto my voice when I crie unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice In the first petition which is general for granting of his prayer and accepting of his person in his prayer Learn 1. Miâ—-beliefe doth seek many wayes for delivery from trouble but faith hath but one way to go to God to wit by prayer for whatsoever is needfull Lord I crie unto thee 2. Present danger or long continuance of trouble doth put an edge upon the devotion of the believer Lord I crie unto thee 3. Albeit the godly dare not set a time to God when he shall come yet they may declare the strait they finde themselves in and what need they have of speedy help Make haste unto me 4. As it is an ordinary tentation suggested to the godly in the time of trouble when they pray and do not receive answer that their supplication is mis-regarded so should it be repelled by renewing of our petition so oft as it is offered as this example teacheth Give eare unto my voyce when I cry unto thee 5. The prayer of Gods children is very sweet smelled and acceptable to God through the mediation of Christ as the ceremonial offering of incense and sacrifice whereunto David here doth allude did signifie Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice 6. Our prayers unto God should be joyned with submissivenesse of spirit self-denial and hopefull dependance on God for so much doth the gesture of lifting up of the hands in prayer of its own nature signifie and therefore here the gesture is put for the prayer which should be joyned with such an inward disposition Let the lifting up of my hands be as evening sacrifice Vers. 3. Set a watch O LORD before my mouth keep the door of my lips In the second petition which is more special for direction of his speeches Learn 1. The godly in their trouble especially by persecution are under tentation to hurt their own cause by unadvised and passionate speeches for this doth the prayer import 2. As words of passion from our muddy affection are ready to break
us we shal have comfort and the readiest way that can be to come by it Cause me to hear thy loving kindnesse for in thee do I trust 4. As it is the believers trouble to be in such perplexity as not to know how to behave himself in it so is it a part of his comfort and delivery to understand what to do next and how to behave him self Cause me to know the way wherein I should walk 5. He who seeketh direction from God must lift up his heart off all diversions and depend on God only for I lift up my soule to thee is the reason of his petition to be directed Ver. 9. Deliver me O LORD from mine enemies I flie unto thee to hide me The fifth petition is for delivery from his enemies whereunto a reason is added here Whence learn 1. As there is no enemie from whom the Lord cannot deliver a man who is reconciled how potent soever the enemie be so deliverance from ouâ— enemies is a fruit of our friendship with God Deliver me from mine enemies 2. Albeit our enemies had compassed us so as there were no apparent escape yet the believer may finde a hiding place in God I flie unto thee to hide me Ver. 10. Teach me to do thy will for thou art my God thy Spirit is good lead me into the land of uprightnesse The sixth petition is for grace to walk righteously and holily till he came to heaven which he calleth the land of uprightnesse Whence learn 1. In time of trials and troubles men are in no lesse danger of sinning and foul-losing then they are to fal into further bodily dangers and inconveniencies and have need in the sense of their inability to walk circumspectly and to seek direction from God Teach me to do thy will 2. The Covenant of grace wherein the believer is entered giveth ground to pray and hope for the growth of sanctification Teach me to do thy will for thou art my God 3. We have need of such teaching as hath with it leading such direction as hath with it strengthening unto obedience such information as doth direct us not only in the general rule but also how to apply it in particular actions and which doth not leave us in any part of our dutie to our selves Teach me lead me 4. Heaven is the land of uprightnesse and we must have the Lords constant teaching and his constant leading of us till we be possessed of heaven Lead me into the land of uprightnesse 5. The teacher and leader of believers in the obedience of Gods Word and Will is the Spirit of God whose goodnesse must be opposed to our natural sinfulnesse and ill deserving Thy Spirit is good lead me into the land of uprightnesse Ver. 11. Quicken me O LORD for thy Names sake for thy righteousnesse sake bring my soule out of trouble The seventh petition is for some reviving of his damped and dead spirit and the eighth is for ending the course of the enemies persecution of him and reasons are subjoyned to both Whence learn 1. Albeit believers be subject to soul-fainting and deadnesse yet they retain life spiritual in such a measure as maketh them still sensible of their own weaknesse and able to bemoan themselves unto God who is able to revive them Quicken me O Lord. 2. It concerneth God in his honour to revive the spirits of the contrite ones when they have their recourse unto him Quicken me O Lord for thy Names sake 3. Albeit the Lord acquaint his children with trouble yet he will not suffer them to lie still in trouble but will in due time set them free Bring my soule out of trouble 4. The Lord will have his justice not terrible to his children in trouble but comfortable and a pawne of their delivery from their oppressors For thy righteousnesse sake bring my soul out of trouble Ver. 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soule for I am thy servant The ninth petition is for the overthrow of his desperate enemies whereunto reasons are added Whence learn 1. The enemies of the righteous who are persecuted for righteousnesse shall perish Cut off mine enemies destroy them all 2. Mercy to the Lords oppressed children and justice against their enemies go together and the work of justice on persecutors is a work of mercy to the oppressed Of thy mercy cut off mine enâ—mies 3. As the conscience of endeavour to serve God giveth sweet refreshment in time of trouble so our short coming must not deprive us of the title of servants but we must assert our interest in God our Master and Lord so long as we love to do his will as David doth here for I am thy servant PSALME CXLIV DAvid being now King but yet not fully setled on his throne in this Psalme giveth thanks to God for the work already wrought v. 1 2 3 4. and prayeth for compleating the deliverance and setling of him in his Kingdom v. 5 6 7 8. and in hope to be heard promiseth praise to God v. 9 10. and in the last place repeateth his petition with reasons taken from the benefit which should redound unto the Lords people by setling of him in his Kingdom v. 11 12 13 14. Vers. 1. BLessed be the LORD my strength which teacheth my hands to warre and my fingers to fight 2. My goodnesse and my fortresse my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me 3. LORD what is man that thou takest knowledge of him or the sonne of man that thou makest account of him 4. Man is like to vanity his dayes are as a shadow that passeth away In Davids thanksgiving for what the Lord had done for him Learn 1. As we are to praise God for mercies received when we would have new mercies so we are to strengthen our faith for receiving new benefits by looking what we have received already as David doth here 2. The believer hath all his abilities and furniture not so much in what is received already in himself as without himself in God Blessed be the Lord my strength 3. As what skill what furniture of strength what successe a man hath in any thing is of the Lord so the acknowledgment thereof is both a part of his thankfulnesse unto God and a meanes of the confirmation of his own faith Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight 4. What the Lord is in his own nature he is in his good-will Covenant and operation toward the beleever and so appropriate unto the believer as his own treasure out of which he is furnished in all things therefore David calleth him My goodnesse 5 â—â—ny evils are ready to rush in upon the believer which the Lord wardeth off as a bulwark and upon this account David aith My fortresse 6. When trouble from the world and inferiouâ— creatures do fight against the
believer the Lord lifteth him up above all and compasseth him about with defence for thiâ— David saith My high tower 7. Albeit it pleaseth the Lord sometime to let trouble in upon the believer yeâ— he suffereth not the believer to perish therein nor the trouble to harme him more then if it had been kept off for this cause David calleth God My deliverer 8. Albeit the Lord will guard the believer on all hands when he is to enter the lists with an enemie yet will he be employed for this end for this cause David compareth the Lord to a shield or buckler and calleth him My shield 9. The multitude of wayes how God is and may be steadable unto us serveth to make use of him by faith according to our several necessities as David teacheth saying It is he in whom I trust 10. As the light of faith sheweth what God is to us by right and Covenant so also it sheweth to us what are his operations and particular benefits bestowed upon us It is he saith David who subdueth my people under me 11 Gods mercies are then most highly esteemed of when the beleever is humbled in the sense of his humane frailty and unworthinesse in general and of his own in particular Lord what is man that thou takest knowledge of him 12. It is a mercy to be wondered at that the unworthinesse of man doth neither hinder God to love him nor to esteem of him What is the son of man that thou makest account of him 13. There is nothing in a mâ—n wherein he can glory nothing which can deserve any thing at Gods hand and all natural perfections are but the shadow of something in effect Man is like to vanity 14. Were there no more to abase a man have what he may have in this world his mortality and shortnesse of life is a sufficient reason for it His dâ—yes are a shadow that passeth away and all this commendeth the riches of Gods grace and good-will to man and helpeth the believers faith against the enmity of man Ver. 5. Bow thy Heavens O LORD and come downe touch the mountaines and they shall smoke 6. Cast forth lightning and scatter them shoot out thine arrowes and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood In the next place he prayeth to God to let forth his power for subduing the rest of the Kingdome under him by repressing of his enemies and saving him from their contention and conspiracies against him Whence learn 1. How unworthy soever a man be in his own eyes he may seek great things of God according to the estimation and respect he hath in Gods eyes for upon this account David prayeth that God would â—ow the Heavens and come down for his help that is would humble himself so far as to own his owne servant 2. If God please to manifest himself for any of his servants against the highest powers on earth they shall soon feel the force of his wrath like â—ire taking hold on them Touch the mountaines and they shall smoak 3. No man can stand against him who hath thunder and lightning at his command and arrowes of destruction to shoot as he pleaseth Cast forth thy lightning and scatter them shoot out thine arrowes and destroy them 4. Whatsoever the power of adversaries may be or the difficultie or danger the believer can be in if he shall oppose Gods good-will and Omnipotency for him against the difficulty he shall be Master over it Send thine hand from above rid me and deliver me out of great waters 5. The enmity of false brethren counterfeit Professors of Religion whose words Oathes and Covenants cannot binde them nor secure the godly whom they maligne is no lesse dangerous then deep and raging waters are out of which God only can deliver a man for Deliver me out of great waters is expounded here Deliver me from the hands of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Ver. 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee 10. It is he that giveth salvation to Kings who delivereth David his servant from the hurtful sword He addeth his purpose and promise to praise God for the benefit which he prayeth for as a reason of his hope to be heard Whence learn 1. The Lord in wisdom giveth deliverance out of trouble by parts and degrees and so dispenseth his benefits as he may give his children occasion both of oftner prayer and of oftner new praises as Davids experience sheweth who having given thanks for the bringing of him to the Kingdome in part prayeth for enlarging of the benefit and promiseth upon this account a new thanksgiving I will sing a new song unto thee O God 2. The upright engaging of our heart to praise God for the benefit which we pray for is an argument of hope that we shall have it as here David maketh use of it I will sing a new Song unto thee O God 3. According as a benefit not yet received hath lustre and doth shine in our eye so are we content to be in Gods debt for thanksgiving if he shall grant it let the performance thereof prove as it may as we see here in David who because the adding of the government of the eleven tribes unto his Kingdome over the tribe of Iudah seemed to be a great accession unto his present possession if God should give them to him he promiseth large thanks Upon a Psaltery and an instrument of 〈◊〉 strings will I sing praises unto thee which imports the highest measure of his praising God that he could imagine and unto this his promise he subjoyneth the forme of thanksgiving which he did purpose to use 4. It is not the place or power of a man how great soever he be which doth preserve a man but the greatest of men must be preserved by God no lesse then the meanest It is he that giveth salvation unto Kings 5. One experience is sufficient to a beleever for confirming his faith in any general doctrine as here He who delivereth David his servant from the hurtful sword is sufficient to make him subscribe that It is he that giveth salvation to Kings Vers. 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood 12. That our sonnes may be as plants grown up in their youth that our daughters may be as corner stones polished after the similitude of a Palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor
Gods praise and prop of faith is this albeit the Lord for the glory of his Name and good of his own people do suffer the godly to be persecuted and oppressed also yet he will plead the cause and controversie of the believer and will deliver the oppressed and punish the oppressor Which executeth judgement for the oppressed 4. The fourth point of Gods praise and pillar of faith is this albeit the Lord suffer the believer to feel the need of what is needfull for soul or body yet he doth not suffer him to starve for want of what is necessary He giveth food to the hungry 5. The fifth point of Gods praise is albeit the believer may for his sinnes or for trial of his faith be cast in prison and brought in bondage yet the Lord will loose his bonds The Lord looseth the prisoners 6. The sixth point of Gods praise is albeit the believer may be in darknesse of trouble and anxiety of minde for a time and knoweth not what to do yet the Lord will shew him deliverance and give him direction and comfort The Lord openeth the eyes of the blind 7. The seventh reason of Gods praise and encouragement to trust in him is that howsoever the burden of trouble may over-power the believer and make him walk heavily under discouragement yet the Lord will renew strength and comfort and delivery unto him The Lord raiseth them that are bowed down 8. The eighth reason to praise God and eighth encouragement to trust in God is the believer who is fled to the righteousnesse of the Mediator for his justification and studieth to a holy and righteous conversation may be sure he is free from the curse approved of God and shall finde the fruits of Gods good will to him The Lord loveth the righteous 9. The ninth reason of Gods pâ—aise and encouâ—agement to trust in him is from the Lords different manner of dealing on the one hand with the poor and needy believer who hath none to do for him and on the other hand with the proud and powerfull man of this world who trusteth to carry his businesse by meanes of the creature and misregardeth the Lord he preserveth the one and destroyeth the other The Lord preserveth the stranger and râ—lieveth the fatherlesse and the widow but the way of the wicked he tuâ—neth upside down 10. The tâ—nth reason of Gods praise and the last encouragement of the believer to trust in him and not to put confidence in Princes is this the Lord is the only Sovereign King who liveth for ever and hath engaged himself to the Church and every believer in every age therefore he only is worâ—hy to be trusted in and worthy to be praised The Lord shall reigne for ever even thy God O Zion unto all generasions Praise ye the Lord. PSALME CXLVII THis Psalme is for stirring up of the Church to praise and thanksgiving The exhortation is threefold The first is v. 1. and six reasons for it or motives unto it are set down v. 2 3 4 5 6. The second exhortation is v. 7. and three reasons for it v 8 9 10 11. The third is v. 12. and six reasons for it unto the end Ver. 1. PRaise ye the LORD for it is good to sing praises to our God for it is pleasant and praise is comely In the first exhortation Learn 1. There is no part of Gods worship whereunto we are more indisposed or need more stirring up then to praise God as the frequent repeated exhortations do import 2. The fiâ—st motive is this all the encouragements which can be imagined unto any work do all concurre here It is profitable to praise God for it is good to sing praises to or God All Gods praises are the believers advantage and stoâ—e houses and It is pleasant full of sweet refreshment as when a man doth view his own rich and well situated inheritance and it is honourable to be about the employment of Angels to be Heraulds of the Lords glory Praise is comely 2. The LORD doth build up Ierusalem he gathereth together the out-casts of Israel The second reason of Gods praise is for his care over his Church Whence learn 1. The Church is the Lords special handie work he is the builder upholder and restorer of any bâ—each in it The Lord doth build up Ierusalem 2. The members of the true Church are oft-times scattered one from another not only by common judgements but also by persecution and schismes that they cannot keep that sweet communion one with another which is to be wished but God is the only gatherer and uniter of them after whatsoever sort of scattering He gathereth together the out-casts of Israel Vers. 3. He healeth the broken in heart and bindeth up their wounds The third reason of Gods praise is for his care of the afflicted believer when by trouble outward or inward or both he is wounded in spiriâ— broken and brought dâ—wn made sickly and weakened He healeth the broken in heart and bindeth up their wounds as a tender Chirurgion or Physician doth the wound of his Patient Vers. 4. He telleth the number of the stars calleth them all by their names The fourth reason of the exhortation to praise God is his particular knowledge of every thing which doth transcend the capacity of men and to them is impossible He telleth the number of the stars and calleth them all by their names In which similitude he sheweth also that albeit â—braham could not comprehend the multitude of the children either of his faith or of his flesh more then he could count the number of the stars yet the Lord knoweth every beleever by name as he knoweth every star and can call every one by their name Vers. 5. Great is our Lord and of great power his understanding is infinite The fifth reason of Gods praise is because in his attributes he is incomprehensible namely in his dominion over all in power to do all and in his wisdom to contrive whatsoever we stand in need of so that nothing can be against us but he is above it nothing can be needful for us but his wisdom can devise the meanes to bring it to us and his power doth put his will in execution for our good Great is the Lord his power it great his understanding is infinite Vers. 6. The LORD lifteth up the meek he casteth the wicked down to the ground The sixth reason is from his different dealing with the godly and the wicked as for the godly who in the meeknesse of a subdued spirit do submit themselves under the mighty hand of God he comforteth them and relieveth them but he abaseth the proud who do not stand in awe of his Majesty The Lord lifteth up the meek but he casteth the wicked down to the ground Vers. 7. Sing unto the LORD with thanksgiving sing praise upon the Harp unto our God The second exhortation unto praise and thanksgiving in cheerfulnesse and joy is expressed with three
reasons In the exhortation Learn The whole works of God each of them in their own way call as it were for our estimation and praising of the workmanship which we see they call for our answer as it were and our duty requireth of us joyfully to make answer unto the call as the Word importeth in praising the Maker and thanking him for the use and benefit which we have of his works Sing unto the Lord with thanksgiving sing praise upon the harp unto our God Vers. 8. Who covereth the heaven with clouds who prepareth raine for the earth who maketh grasse to grow upon the mountaines The first reason of the second exhortation is from his wise disposing of the clouds Whence learn 1. Sometime the Lord hideth the glory of the open heaven with clouds that it may appear again with so much more new fresh and pleasant lustre He covereth the Heaven with clouds 2. The change which God maketh upon the face of the Heaven by dark clouds is for advantage to the inhabitants of the earth He prepareth raine for the earth 3. The Lord taketh care of the most barren parts of the earth to make them by raining on them more pleasant and profitable then otherwayes they could be He maketh grasse to grow upon the mountaines Vers. 9. He giveth to the beast his food and to the young ravens which cry The second reason of the second exhortation to praise God is from the Lords care of beasts and fowles whereby he giveth men to understand that he hath a far greater care of them He giveth to the beast his food and to the young ravens which cry Vers. 10. He delighteth not in the strength of the horse he taketh not pleasure in the legges of a man 11. The LORD taketh pleasure in them that feare him in those that hope in his mercy The third reason of the second exhortation is because God esteemeth very little of those things wherein men naturally do put confidence whether their own strength or the strength of any creature such as horses are whereof men do make most use but he taketh pleasure in the godly who do fear him and do hope in him Whence learn 1. Men have more objects of carnal confidence then the idol of the power of Princes or of the multitude of â—ollowers for before man want an idol he will idolize his own strength or the strength of an horse and put confidence therein as the slight estimation which God hath of these confidences and the discharge of putting confidence in them do insinuate 2. Wherein soever a man delighteth most and puts most confidence that is the mans idol and that which the man doth bring in competition with God as the Lords discharging of taking delectation or pleasure in the creature instead of discharging to esteem of it or put trust in it doth import 3. God esteemeth of no man for his riches honour command of horse and foot nor for his bodily strength He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man 4. The only right object of our joy pleasure and confidence is God himself as the opposition doth teach us such as both beleeve in God and fear to offend him are the only men acceptable to God in whom God delighteth and taketh pleasure to keep communion with them The Lord taketh pleasure in them that fear him in those that hope in his mercy and by consequence such as do not fear him and who when they are overtaken in a transgression do not run to him for pardon in the hope of mercy He taketh no pleasure in them Vers. 12. Praise the LORD O Ierusalem praise thy God O Zion In the third exhortation to praise God expressely directed to Ierusalem and Sion representing the Church in all ages â—earn 1. Albeit all the earth be obliged to praise God yet only the Lords people are the right estimators of his glory and the fit proclaimers of his praise Praise the Lord O Ierusalem 2. Albeit all the creatures are the Lords yet the Church is the Lords in a more nigh relation for the Church may claim interest in God as her own by Covenant Praise thy God O Zion Vers. 13. For he hath strengthened the barres of thy gates he hath blessed thy children within thee 14. He maketh peace in thy border and filleth thee with the finest of the wheat The reasons for the third exhortation are six whereof foure are in these verses The first is the Lord hath fenced his Church with walls gates and barres that the gates of hell cannot prevail against it He hath strengthened the barres of thy gates to wit by interposing of his Omnipotent power for her preservation 2. The second reason of praise is that he maketh one generation to follow another in his Church and the children to be in greater number then their forefathers by adding daily unto the Church such as are to be saved He hath blessed thy children within thee not only in regard of multiplication of them but also by making them to abound in all knowledge and grace 3. The third reason of praise is that the true members of the Church have peace with God and among themselves in that measure which is expedient for her good He maketh peace in thy borders 4. The fourth reason is because he feedeth his people with food convenient but especially in regard of their spiritual nourishment in giving them the bread of life whereof the finest floure is but a similitude He filleth thee with the finest of the wheat Vers. 15. He sendeth forth his commandment upon earth his Word runneth very swiftly 16. He giveth snow like wool he scattereth the hoare frost like ashes 17. He casteth forth his ice likt morsels who can stand before his cold 18. He sendeth out his Word and melteth them he causeth his winde to blow and the waters flow The fifth reason of the third exhortation unto Gods praise is taken from Gods powerful ruling of the least changes in the clouds and in the aire in making foule wearher and faire frost and fresh weather as he pleaseth by which similitude he will have his people to understand that the Lord ruleth with a more special eye all the changes which fall out in the external condition of the Church Whence learn 1. The course of the creatures and the changes in them even unto the least meteor or change which is to be seen in the clouds or in the aire is particularly directed and governed of God whose will is a law to the creature and whose command hath ready execution He sendeth forth his Commandment upon earth his Word runneth very swiftly 2. The least change of weather by snow or frost or ice is by Gods dispensation and appointment much more any change of affaires in his Church He giveth snow like wool he scattereth the hoare frost like ashes he casteth forth his ice like morsels 3. The consequents and effects
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go
on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted