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
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
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
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
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
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
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
sanctified and set apart for Gods peculiar They are the Lords anointed 9. They who both by Covenant and special calling to the holy Ministery have charge to declare the Lords will unto the world are owned of God as his Prophets and are fenced with a strict caveat given to all men by God how great soever that they harme them not Touch not mine anointed and do my Prophets no harme And upon all these aforesaid considerations God is to be thanked and praised by his people Vers. 16. Moreover he called for a famine upon the land he brake the whole staffe of bread 17. He sent a man before them even Ioseph who was sold for a servant 18. Whose feet they hurt with fetters he was laid in iron 19. Vntil the time that his Word came the Word of the LORD tried him 20. The King sent and loosed him even the ruler of his people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To binde his Princes at his pleasure and teach â—is Senatours wisdome In the second rank of reasons of Gods praise taken from the care the Lord had of the posterity of Abraham Isaac and Iacob in bringing them into Egypt and preserving of them there Learn 1. Every plague and in special famine is a servant of God ready at a call to come forth and execute his judgement Moreover he called for a famine on the land 2. No food can be had except God do furnish it and no food when it is given can feed except God give a powerful blessing with it when that is removed bread feedeth not He brake the whole staffe of bread 3. The way of the Lords performing of his Covenant is not such as carnal reason would prescribe by giving probable meanes of bringing it to passe but the way he chuseth is such as may try the faith of his children to wit by seeming to do the contrary As here the Patriarchs having the promise of the land of Canaan shall not be suffered to be so much as sojourners in it but must leave it and go elsewhere He called for a famine on that land which might seem to make it in lesse request and by the famine also did force them to go where â—hey might finde bread 4. Whensoever the Lord doth bring his children into straits and difficulties he maketh provision for their sustenance in their straits and deliverance from the same When the Lord was to bring his people into Egypt he provided so as they should have a friend at Court before they came He sent a man before them even Ioseph 5. Whatsoever may be the intent of men or devils in troubling of Gods children God hath a hand in every thing which doth befal them how accidentally soever it may seem to come Iosephs coming down to Egypt is called Gods message He sent a man before them even Ioseph 6. That which men dw sinfully for satisfactiâ—n of their own lusts God doth holily and wisely for his own ends by Iosephs brethren their selling of their brother to be rid of him God sendeth Ioseph into Egypt to provide for their livelihood He sent a man before them they sold him for a servant 7. It is not strange to see the man whom the Lord mindeth to exalt most humbled before he be exalted and cast into prison before he be lifted up to liberty Ioseph was sold for a servant whose feet they hurt with fetters 8. When the Lords servants are entered in the trial of their faith they may look to be soundly searched before they have ended their trials and that by sharp affliction as Ioseph was tried Whose feet they hurt with fetters he was laid in iron 9. The afflictions and trials of Gods children will not end when they could wish but they have a set measure and time determined of God He was laid in irons until the time came c. 10. There is a secret word of Gods decree and providence for ending of the affliction of Gods children which God bringeth forth to light in his own time and until this come his servants must lie in bonds as Ioseph lay in iron till the time that his word came that is till God made his decree manifest about the loosing of him 11. Before affliction shall end the manifested work of Gods providence in affliction must put the afflicted to the trial of all that is in him and trial must go before deliverance The word of the Lord tried him 12. The time appointed in Gods decree to send delivery to his afflicted children is made manifest in the effectual moving of instruments and meanes of delivery and in this case if need be Kings shall be set on work for the delivery of the Lords children The King sent and loosed him 13. Such as are bound ignominiously for righteousnesse shall be one way or other loosed honourably The Ruler of the people let him go free 14. When the Lords people are humbled sufficiently God doth raise them up and sometime even in a visible manner before the world as here Ioseph is by the King of Egypt made Lord of his house and Ruler of all his substance 15. As Gods children are exalted for the benefit of those over whom they are set so should they manage and maintain their honour and power by doing good to their inferiours as Ioseph did who was exalted To binde Pharaohs Princes at his pleasure and teach his Senators wisdome Ver. 23. Israel also came into Egypt and Iacob sojourned in the land of Ham. 24. And he increased his people greatly and made them stronger then their enemies 25. He turned their heart to hate his people to deal subtilly with his servants After Ioseph the rest of the family is brought down into Egypt who sojourned there and were preserved till they grew a strong people and then began their affliction as a preparation to their out-birnging Whence learn 1. Albeit a man hath wrastled with God in prayer and gotten his blessing yet may he be tossed in the world by troubles Israel also came into Egypt 2. The heires of the promise and the Lords dearest children may be made sojourners among wicked people even in their old age when they need most to be at rest Iacob sojourned in the land of Cham. 3. As when the Lords people grow up unto any considerable number among idolaters it is no strange thing if they finde enmity so it is no strange thing in Gods way to make them grow the more in number and power the more they be opposed yea and to make them under oppression and persecution to become mightier then their adversaries He encreased his people greatly and made them stronger then their enemies 4. The hearts of all men are in Gods hand to turne them whither he pleaseth to love or hate as their affections may serve best his holy purposes He turned their heart to hate his people 5. The trouble and exercise of Gods
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
and from their persecutors yet the work of delivery is perfected at length for when God had smitten Egypt in favour of his own people He brought his people forth 2. All riches that men have are at Gods disposing to transfer the right and possession thereof to whom he pleaseth and the Lords special and expresse warrant gave â—itle to the Israelites to retain the Egyptians borrowed jewels He brought them forth also with silver and gold 3. When God grants a delivery or any sort of benefit it is a new gift to inable a man to make use of the offered delivery or bestowed benefit such was the benefit bestowed on Israel when Goâ— brought his people out of Egypt There was not one feeble person among their tribes 4. The Lord can make bloody persecutors of his people to cease from their persecution and to contribute to their delivery and to be desirous to be rid of them Egypt was glad when they departed 5. God can make his persecuted people terrible to their persecutors which is no lesse a wonder then to make the wolfe tremble for feare of the lambes Egypt was glad when they departed for the feare of them fell upon them 6. Except the Lord did take the guiding and protecting of his own people they should perish many wayes after their delivery out of trouble but whom he delivereth he taketh a care of them as he did of Israel for whom he provided the pillar of cloud to temper unto them the heat of the day and the pillar of fire to temper unto them the darknesse and cold of the night and made both of them to direct their journey He spread a cloud for a covering and fire to give light in the night 7. Sometime the Lord will give unto his people at their earnest desire that which is not good for them that so he may give unto them evidence of his readiness much more to give them what is good for them when they earnestly ask it The people asked and he brought quailes 8. When ordinary meanes of the preservation of Gods people do faile God will provide for them wonderfully as he gave his people Manna in the wildernesse And satisfied them with the bread of heaven 9. As the fountain of the feeding of Gods people is not in the creatures but in God so should the eye of his people be carried above the creatures unto heaven for preservation of this life as well temporal as spiritual for this end it is said He satisfied them with the bread of heaven 10. God can bring consolation unexpected and that by means most unlikely to yield it He opened the rock and the waters gushed out 11. There is no scarcity in God of what the Lords people do stand in need of he both can and doth furnish plenteously and makes the opportunity of having the use of his provision follow his people whithersoever he leadeth them The waters out of the rock ran in the dry places as a river 12. What the Lord doth to his people he doth it for his Covenants sake as here He remembred his holy promise 13. How many yeares soever do intervene Gods promise-making and the performance the Lord doth not forget his promise as here we see after foure hundred and thirty years He remembreth his holy promise and Abraham his servant Ver. 43. And he brought forth his people with joy and his chosen with gladnesse 44. And gave them the lands of the heathen and they inherited the labour of the people 45. That they might observe his statutes and keep his Lawes Praise ye the LORD From the manner of the Lords bringing his people out of Egypt and planting them in Canaan Learn 1. Whatsoever bondage the Lords people do fall into the Lord in due time will bring them out of it as he brought forth his people from the bondage of Egypt 2. How much soever sorrow his people may finde in the expectation of delivery so much joy shall they have in the performance of the Lords promise He brought forth his people with joy and his chosen with gladnesse 3. The Lord doth not leave his people till he put them to some rest after their troubles as he gave rest to his people Israel whom when he carried them through the wildernesse he gave them the possession of Canaan He gave them the lands of the heathen 4. The Lord maketh no end of multiplying obligations on his people he maintaines them in their possession of what he doth give them They inherited the labour of the people 5. The end of the Lords liberality is to engage the hearts of his people more and more to the obedience of his Ordinances as he did all this to Israel That they might observe his statutes 6. There is no rule for serving of God acceptably except his own commands for Israels rule was to observe his statutes and keep his lawes 7. The right use which we should make of whatsoever good was done to the Lords people is to glorifie God when we hear of it or read of it as here we are directed Praise ye the Lord. PSALME CVI. THe summe of this Psalme is to teach the godly in the time of calamity lying upon the Church or upon themselves First to glorifie God by faith in him Secondly to reckon up for their encouragement the frequent forgivenesse of grievous sins to his people in former times And thirdly to pray for the like favour to themselves and in hope to have their prayer granted to give thanks to God There are three parts of the Psalme answerable thereunto The first part is the Prophets strengthening of his own faith ver 1.2 3 4 5. The second part is the confession of our sins in general v. 6. and in special of eight or nine gross provocations which the Lord after correction did pardon and gave comfort to his people to v. 46. which are so many arguments of hope to finde the like mercy to the Church in this time The first sin with the forgiveness of it is set down from v. 7 to v. 13. The second sin v 13.14 15. The third sin v. 17 18. The fourth sin v. 19 20 21 22 23. The fifth sin v. 24 25 16 27. The sixth sin v. 28 29 30 31. The seventh sin v. 3â— 33. The eighth sin from v. 34 to v. 43. The ninth point of confession is of a general heap of sins oft-times repeated and all pardoned with pity manifested to Gods people v 43 44 45 46. The third part of the Psalme is a prayer for new experience of like mercy and a close of the Psalme with praise and thanksgiving v. 47 48. Ver. 1. PRaise ye the LORD O give thanks unto the LORD for he is good for his mercy endureth for ever The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions by believing on him First by exhorting all to praise and thank the Lord for his goodness Whence learn 1. The exercise of
man is a rational servant as knowing what he doth to be warrantable service and so was Moses in all the house of God a faithful servant doing all as God commanded Moses and so was Phinehas here Gods servant following morally a clear divine inspiration a clear command and direction and therefore had he also Gods morall approbation For it was counted to him for righteousnesse 11. As there is a justification of a mans person which is only by faith in Jesus Christ so there is a justification of a certain deed or action when it is accepted by God for service and of this sort is the justification of Phinehas his zealous act for this act was imputed unto him for righteousnesse or for a righteous piece of service 12. What God doth justifie whether it be a man or a mans action no man may condemne it for it standeth absolved as in this may be seen It wat imputed unto him for righteousnesse unto all generations for evermore Ver. 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they provoked his spirit so that he spake unadvisedly with his lipâ— The seventh sin confessed is murmuring at Meribah for want of water whereby meek Moses was drawen in the snare of a rash speech and of a notable inconveniency Numb 20. Whence learn 1. Oft repeated sin obstinately persisted in cannot but provoke God to anger for as before they had murmured so also now murmuring again They angered God at the waters of strife 2. When the Lords servants in doing their calling are striven against there God is also striven against for this cause the place where the people strove with Moses is called the waters of strife to wit with God because they strove with Moses 3. The Lords servants are in danger to be drawen into sundry tentations and snares by the evil carriage of the people over whom they have charge as by occasion of the peoples murmuring It went ill with Moses for their sakes 4. Albeit men are to be pitied who are provoked to sin yet the provocation excuseth not the sinner but it aggravateth the sin of the provoker as here It went ill with Moses yet for their sakes Because they provoked his spirit 5. In the holiest of men there are reliques of sin unmortified and such weaknesse as they may readily fall into sin in an houre of tentation For Moses spake unadvisedly with his lips 6. It is a dangerous case to come unto the Lords holy service with any passion or carnal perturbation or to mingle Gods publick service with our passions as in the case of Moses doth appear 7. The leading of an holy life in the former time of a â—ans life cannot justifie nor excuse an ill action thereafter nor hinder Gods wrath when the sin breaketh forth as is to be seen in Moses case with whom it went ill because he spake unadvisedly with his lips Ver. 34. They did not destroy the nations concerning whom the LORD commanded them The eight sin is their disobedience to Gods command after they were placed in the land of Canaan which is set down in sundry particulars The first is their sparing of the Canaanites whom God commanded them to destroy Whence learn 1. Neglect and omission of that which God doth command to be done doth bring men under guiltinesse and challenge and wrath and proveth the fountain of more mischief afterwards then men are aware of as here appeareth They did not destroy the nations concerning whom the LORD commanded them 2. Men should not spare the lives of those whom God commandeth to destroy lest God make a quarrel of it as here he doth against the Israelites Ver. 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare unto them The second particular following on the former sparing of the Canaanits is forbidden marriages with them and contagion of their ill manners Whence learn 1. Sinnes of omission make way for and draw on sins of commission as here we see 2. Unequall matching with open Idolaters draweth on contagion of Idolatry They were mingled with the heathen and learned their works And they served their Idols 3. Making of images in the matter of Religion is a work of the heathen for so it is here reckoned and called their work 4. Image-worshipping and Idolatry is a sin that is easily learned the contagion whereof doth spread quickly For the Canaanites Idols were a snare to the Israelites 5. Service to Images is condemned of God as worship of Images is condemned yea God comprehendeth under service all and whatsoever respect done to Images as an abominable and damnable sin For they served their Idols is here the challenge 6. How pleasant soever and delectable and profitable men do plead Images to be yet God esteemeth of them as dolefull inventions which bring no profit to their servants and worshippers save dolour and grief for so much doth the word in the Original give us to understand 7. Whatsoever faire pretences men do suffer themselves to be led away with unto the fellowship of Idolaters and service of images are nothing but deluding deceits which shall bring on the contrary evils undoubtedly They served their Idols which were a snare to them Ver. 37. Yea they sacrificed their sons and their daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed unto the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions A third particular of their disobedience in Canaan is their sacrificing their children to Idols whereby the land was fearfully polluted Whence learn 1. When men depart from the rule of Gods Worship there is no stay nor standing till they fall into the grossest Idolatry whereunto they are tempted Yea saith he they sacrificed their sonnes and daughters 2. The rage of Idolatry is such as it will not spare whatsoever is dearest even the lives of children and friends to maintain it They sacrificed their sons and daughters 3. The service done to Idols and Images of mans devising is not done to God as men do pretend who worship them but to Devils who are the devisers suggesters nnd enticers of men unto all sort of unlawful worship and who are served and obeyed in effect by false Religion Deut. 32.17 2. Chron. 11.15 1 Cor. 10.20 They sacrificed their sons and daughtâ—rs unto devils whom they sacrificed unto the Idols of Canaan 4. Idolaters are blood-thirsty and do not stand for the innocency of any party or person by whose blood-shed the Idol may be honoured and Satan may be pleased who is a liar and murtherer from the beginning They shed innocent blood even the blood of their sons and daughters whom they sacrificed to the Idols of Canaan 5. When innocent blood is shed the land
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
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
ready for men and haeh given forth a commission for making offer of it and for applying it to the benefit of the believer He sent redemption to his people 2. Whosoever do receive the message of Redemption sent unto them God is entered with them in an everlasting and unchangeable Covenant for grace and salvation unto them He hath commanded his Covenant for ever 3. Wherein soever God hath â—ngaged himself by Covenant we must not suspect him to be otherwayes minded then he hath spoken but must in faith and fear subscribe to his declaration lest we take his Name in vain For holy and reverend is his Name Ver. 10. The feare of the LORD is the beginning of wisdome a good understanding have all they that do his Commandments his praise endureth for ever The tenth motive to praise God is from the fruit of believing and obeying him Whence learn 1. As it iâ— true wisdome to know the Lords will and to observe it so then do men begin to give proof of wisdom in them when they begin to make conscience of the obedience of faith and to stand in awe to misbelieve Gods Word or disobey his commands For the feare of the Lord is the beginning of wisdom 2. Howsoever the wicked who follow their own counsel may seem wise to worldlings and the Lords children to be simple and witlesse yet in effect the man that studieth constantly unto the obedience of faith is the only wise man A good understanding have all they that do his Commandments 3. Albeit many do neglect to praise God yet he shall not want praise for the matter of his praise shall endure and he shall provide such as shall praise him from generation to generation and for evermore His praise endureth for ever PSALM CXII Ver. 1. PRaise ye the LORD Blessed is the man that feareth the LORD that delighteth greatly in his Commandments THis Psalme is a praising of God for blessing of the beleevers and the whole Psalme doth prove that the beleever is blessed which Proposition is set down v. 1. and confirmed with so many reasons as there are verses following Whence learn 1. Albeit in singing of some certain Psalm or part thereof there be nothing directly spoken of the Lord or to the Lord yet he is praised when his truth is our song or when his works and doctrine is our song as here it is said Praise ye the Lord. And thereafter the blessedness of the believer taketh up all the Psalme 2. It is the Lords praise that his servants are the only blessed people in the world Praise ye the Lord why because Blessed is the man that feareth the Lord. 3. He is not the blessed man who is most obâ—ervant to catch all opportunities to have pleasure profit and worldly preferment and careth not how he cometh by them but he is the blessed man who is most observant of Gods will and careful to follow it Blessed is the man that feareth the Lord. 4. As there is matter of great delight and contentment in Gods Word unto all them who feare God so the true mark of a sound believer and fearer of God is delighting to know beleeve and obey Gods Word for so he describeth the man that feareth God He delighteth greatly in his Commandments Ver. 2. His seed shall be mighty upon earth the generation of the upright shall be blessed The first proof of the believers blessednesse is the blessing of his children if God shall see it good to give him sons and daughters of his body or the blessing of those that do by his teaching and example follow the footsteps of his faith and obedience Whence learn 1 Albeit we are bound to serve God whether he give unto us benefits or not albeit our service at the best be but a very weak endeavour and many wayes tainted and albeit we be unprofitable servants presupposing we could so serve as we should give perfect obedience and do all that is commanded yet it pleaseth God to allure us unto his service by propounding rewards and encouragements unto us as in this Psalme we see 2. The best way to bring a blessing on our children and posterity is to feare God by our instruction and example to teach them to follow us in the Lords fear For their seed shal be mighty upon earth even Kings and Priests unto God whatsoever shall be their worldly portion 3. Albeit few do believe yet is it true that upright dealing hath better fruits then wittie projecting and cunning catching The generation of the upright shall be blessed Ver. 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever The second proof of the believers felicity is the blessing of him in his outward estate Whence learn 1. Whether God shall give more or lesse to the upright man one way or other it shall be more useful to him then all the wealth of the wicked can be to them Wealth and riches shal be in his house 2. Besides the temporal commodity and fruits in this life of the believers righteous carriage gracious rewards are laid up for him in another life for ever His righteousnesse endureth for ever Ver. 4. Vnto the upright there ariseth light in the darknesse he is gracious and full of compassion and righteous The third proof of the believers blessednesse is comfort in all troubles and a deliverance out of all difficulties as the fruit of Gods grace enduring in him Whence learn 1. Albeit the Lord will not exempt the believer from dark passages of his providence or from affliction and perplexity yet he will make him sure of comfort direction and a good event Unto the upright there ariseth light in darknesse 2. The light and comfort which is bestowed upon the upright is the fruit of Gods grace toward him and of the juncture of saving graces in him for the words may be extended both to God and to the believer by Gods donation He is gracious and full of compassion and righteous which is true of the believer in some degree and of God it is true absolutely and infinitely Ver. 5. A good man sheweth favour and lendeth he will guide his affaires with discretion A fourth proof of the believers blessednesse is from his properties or fruitfulness of his faith in the works of justice and mercy dispensed with discretion Whence learn 1. The believer to whom God hath extended favour and kindness will be good to them among whom he liveth and by the fruits of equity love kindnesse and mercy will give evidence of Gods grace dwelling in him for here the believer is called A good man who sheweth mercy and lendeth 2. Grace and godlinesse sound and fruitful faith do not make men to become fooles without discretion but do consist well with prudence and discretion in ordering their affaires wisely and do teach them to give when what and to whom they should give as the circumstances of time and place and person need of the
partie and their own ability do require He will guide his affaires with discreâ—ion Ver. 6. Surely he shall not be moved for ever the righteous shall be in everlasting remembrance A fifth proof of the beleevers blessednesse is the promise of his stability in grace and estimation with God for ever Whence learn 1. No man shall serve God for nought the grace bestowed upon him making him to abound in well-doing shall be followed with more grace rewarding and crowning grace in him and in special he shall be setled in the state of grace whatsoever temporal changes of inward or outward condition he may suffer Surely he shall not be moved for ever 2. Albeit the world may misregard the believer and traduce him while he liveth and calumniate him when he is dead yet his memory shall remain fresh and fragrant before God Angels and good men who know him The righteous shall be in everlasting remembrance Ver. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the LORD A sixth proof of the beleevers blessednesse is from the peace of God guarding his heart against the fear of evil Whence learn 1. Albeit the believer wanteth not his own infirmities and feares yet he is not overcome of fear as the wicked or incredulous are He shall not be afraid of evil tydings 2. The guard of the godly mans heart is not confidence in his owne wisdom or strength natural courage or any earthly thing but that which setleth him is faith in God His heart is fixed trusting in the Lord. Ver. 8. His heart is established he shall not be afraid until he see his desire upon his enemies The seventh proof of the believers blessedness is his security from his enemies Whence learn 1. Albeit the beleever be not exempted from having enemies yea and those mighty and terrible and such as will be studying a mischief against him and breathing out terrours yet faith in God will guard his heart so that he shall not be moved from the course of Gods obedience for all that the enemy can do His heart is established he shall not be afraid 2. The light of Gods Word doth shew unto the believer both his own delivery and the overthrow of his enemies which if he do not see in full effect in his own time yet he shall foresee it in the predictions of Gods Word He shall not be afraid until he see his desire upon his enemies Ver. 9. He hath dispersed he hath given to the poor his righteousnesse endureth for ever his horne shall be exalted with honour The eighth proof of the believers blessedness is from his constant course in fruitfulness of faith and from the fruits thereof Whence learn 1. The works of mercie to the distressed are a special fruit and commendation of the faith of the beleever He hath dispersed he hath given to the poore 2. The beleever so giveth as he may be still able to give to many He hath dispersed 3. As the beleevers righteousness by justification so his endeavour to be righteous in the effect of sanctification is not by fits but constant and permanent His righteousnesse endureth for ever 4. Albeit the righteous may have their reputation blasted among men yet God in due time shall make them honourable His horne shall be exalted with honour Ver. 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish The last proof of the blessedness of the beleever is that his enemies shall envie his happinesse when they shall see the godly in good case and themselves miserable Whence learn 1. Sometime even in this life the Lord so exalteth the beleever as his enemies are made witnesses thereof to their grief and however yet at length at the great day they shall see the believers joy clearly to the increase of their own sorrow The wicked shall see it and be grieved 2. The more the wicked do envie the good of the godly the more miserable doth he make himself He shall gnash with his teeth and melt away 3. As the seeming good which the wicked doth shall be consumed and vanish so the good which he hoped and desired to have shall never come to be enjoyed by him but shall vanish He shall melt away the desire of the wicked shall perish PSALME CXIII THis also is a Psalme of praise wherein first the Proposition that God is to be praised by all is set down v. 1 2 3. In the next place are the reasons taken from his incomparable majesty v. 4 5. In the third place are the reasons of his praise taken from his bountie towards men in raising the afflicted unto an honourable condition v. 6 7 8. and enlarging of desolate families v. 9. Ver. 1. PRaise ye the LORD Praise O ye servants of the LORD Praise the Name of the LORD 2. Blessed be the Name of the LORD from this time forth and for evermore 3. From the rising of the Sunne unto the going down of the same the LORDS Name is to be praised From the exhortation to praise God and declaration of his deserving to be praised Learne 1. As it is all mens duty to praise the Lord so in special it is the duty of his Ministers and Officers of his house First because their office doth call for the discharge of it publickly Next because as they should be the best esteemers of the reasons of his praise so also should they be the fittest instruments to declare it And lastly because the ungodly are deaf unto the exhortation and dumb in the obedience of it therefore when he hath said Praise ye the Lord he subjoyneth Praise O ye servants of the Lord. 2. As the Lord will not be known but as he declareth himself in his Word so he will not be praised save as he hath declared himself Praise the Name of the Lord. 3. The time of the exercise of Gods praise and continuation of this service hath no terme set unto it but is to endure all our life and for ever after Blessed be the Name of the Lord from this time forth and for evermore 4. The praise of the Lord is not to be confined unto any place people or nation but course should be taken that it may be extended from one end of heaven to the other from east to west on both hands south and north From the rising of the Sunne unto the going down of the same the Lords Name is to be praised for every where there is matter for it Ver. 4. The LORD is high above all Nations and his glory above the Heavens 5. Who is like unto the LORD our God who dwelleth on high In the reasons taken from the Lords Majesty Learn 1. God must be exalted above whatsoever excellency is to be seene in Kings and People in all the earth For the Lord is high above all Nations 2. God must be exalted above whatsoever glory is to
be seen in the Fabrick of Heaven and more glory must be given to him then what all the creatures can expresse for heaven and earth and all things which he hath made are but the effect of some few words of the Lord His glory is above the Heavens 3. Of any or of all things which we see or hear of or can imagine there is no comparison to be made with God who hath set his throne above all the creatures Who is like unto the Lord our God who dwelleth on high Ver. 6. Who humbleth himself to behold the things that are in heaven and in the earth 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghil 8. That he may set him with Princes even with the Princes of his people 9. He maketh the barren woman to keep house to be a joyful mother of children Praise ye the LORD In the reasons taken from the Lords gracious providence in the revolution of Kingdomes and families Learne 1. As the excellency and Majesty of God is so great that in regard of his own al-sufficiency he might justly despise the excellency of Angels and men whereof he standeeh in no need so the Lords taking any notice of men or Angels is a point of humbling of himself it is a point of love to the creature making him stoop so low as to look toward them For he humbleth himself to behold the things that are in heaven and in the earth 2. As the Lord declareth himself wonderful in the works of Creation so also in the works of Providence in changing the publick affaires of Kingdomes above and contrary to all probability and expectation of men He raiseth up the poor oâ—t of the dust and lifteth the needy out of the dunghil 3. Preferment unto high places cometh neither from the east nor from the west but as God casteth down some so he raiseth other some That he may set them with Princes even with the Princes of his People 4. Gods way manifested in Scripture is contrary to the course of levelling for he will have some to be in a mean place and some to be Princes even among his own People as this text sheweth 5. Howsoever the Lord be no lesse conspicuous in his throwing down of the mighty then in the raising of the poore yet will he rather take his praise here from his lifting up of the needy and poore then from the casting down of the mighty that so he may give comfort and hope to the dejected that depend upon him He lifteth the needy out of the dunghil that he may set them with Princes 6. It ie no small benefit yea it is the greatest dignity in the world to be advanced not in wrath but in mercy to rule over the Lords people for so doth God here commend his bounty to the needy That he makes them sit with the Princes of his People 7. All changes in mens families are of God no lesse then the changes of Stâ—te He maketh the barren woman to keepe house 8. It is the special blessing of a familie to increase in number for the Lords making the barren beare a number of children is here made the example of the most comfortable change of a distressed house He maketh the barren to be a joyful mother of children 9. The very hearing what comfortable changes the Lord can make and doth make the afflicted to finde is a matteâ— of refreshment to all and of praise to God from all Praise ye the Lord. PSALME CXIV THis Psalm is a praising of God for the gracious and glorious worke of delivering of his people out of Egypt and bringing them into Canaan and that for six reasons The first whereof is v. 1. The next v. 2. The third v. 3. The fourth v. 4. The fifth with the special use thereof v. 5 6 7. The sixth v. 8. Vers. 1. WHen Israel went out of Egypt and the house of Iacob from a people of strange language From the matter of praise here specified Learn 1. The Lords most glorious work done for his people in special the work of redemption should be oftenest remembred as the mention-making here and elsewhere of the time when Israel came out of Egypt sheweth 2. Redemption is then best esteemed of when the miserable condition wherein we were is called to minde as here Israels Redemption is commended from the state they were in in Egypt The house of Iacob went from a people of a strange language And this is the first reason of commending this work of God Vers. 2. Iudah was his sanctuary and Israel his dominion The next reason of commending this glorious work is the joyning of delivered Israel in a near fellowship with God Whence learn 1. People redeemed by God are no more their own but are the Lords purchase redeemed for his service Iudah was his sanctuary and Israel was his dominion 2. The title and interest which God justly doth claime in his people is that they may be consecrated unto him in holinesse and subject themselves as his loyal Subjects to his Government Iudah was his sanctuary and Israel was his dominion 3. All the consecration and sanctification of Israel is comprehended in and floweth from what was to be found in the tribe of Iudah and that is in Christ Jesus the flower of his tribe All Israel is his dominion but Iudah is his sanctuary Vers. 3. The Sea saw it and fled Iordan was driven back The third reason of Gods praise for this work is from the drying of the red-sea and of Iordan that his people might passe out of Egypt and into Canaan Whence learn 1. Gods dealing for his people whom he hath ransomed doth prove his wonderfull power for them and love towards them as the two miracles of the drying of the sea and of Iordan do commend the redemption of Israel 2. When God will deliver his people no opposition can hinder and when he will possesse them in what he promised no impediment can withstand him The Sea saw it and fled and Iordan was driven back Vers. 4. The mountaines skipped like rams and the little hills like lambs The fourth reason of Gods praise is the causing mount Horeb and other hills in their way to Canaan to tremble and quake when he put forth his power on them in the sight of his people Whence learn 1. There is no power in the earth which God cannot overtop when he pleaseth though they were like the strongest mountaines for as he can shake the earth so can he move and remove any power on earth as he gave evidence when he made the mountaines by earth-quake to skip like rams and the little hills like lambs Vers. 5. What ailed thee O thou sea that thou fleddest thou Iordan that thou wast driven back 6. Ye mountaines that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the LORD at the presence of the God of Iacob
The fifth reason of Gods praise is the evidencing of his power put forth before his people in so wonderfull and miraculous a manner as no cause can be given of the works wrought for his people in their coming out from Egypt their entry into Canaan and in the wildernesse except only Gods extraordinary manifestation of his presence amongst his people and for them which the Psalmist bringeth forth by asking the cause of these miracles answering the question by the terrible presence of God Whence learn 1. The Lord can work so clearly for his people that the most stupid and brute souls shal be convinced of his respect to his children as this experience doth shew 2. If Atheisme and unbeliefe in men could finde any natural reason or any pretence of reason whereby they might obscure the glory of Gods doing for his people they would not faile to do it as this interrogation teacheth What ailed thee O thou Sea c 3. The more narrowly the works of the Lord are looked unto the more evidently doth his power and presence appeare in working them as the answer unto the question and holding forth the Lords presence twice for the cause of such changes on the creatures do shew 4. The end and use of Gods power manifested in favour of his people is first that all flesh should fear God and stand in awe of him and next that his covenanted people should look upon his terrour as their bulwarke Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Vers. 8. Which turned the rock into a standing water the flint into a fountain of waters The sixth reason of Gods praise in the woâ—k of delivery of his people out of Egypt is his wonderfull provision for their drink in the dry wildernesse by dissolving the flinty rock into water Whence learn 1. Whomsoever the Lord doth redeem and set upon their way to heaven he will provide for whatsoever is necessary for their sustentation and comfort in their journey as his providing of drink for the camp of Israel giveâ—h proof 2. We being called of God to follow our Redeemer till we be put in possession of promises must not stand for any difficulty or disappearance of meanes for our sustentation and comfort for God can work his purpose by contrary-like meanes He turned the rock into a standing water the flint into a fountaine-of waters PSALM CXV THe Church of Israel being under the power of the heathen and unable to help themselves do flee to God for relief and in the former part of the Psalm they pray for delivery strengthening their hope to be heard by foure arguâ—â—â—ts unto v. â— In the latter part the Church is encourageâ— to trust in God and to expect deliverance in due time by several reasons all serving to confirme their faith unto the end of the Psalme Vers. 1. NOt unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake In praying for relief from the bondage of idolaters they reject all confidence in themselves and bring arguments of their hope to be helped from other grounds Whence learn 1. It is no strange thing to see Gods people for their chastisement or trial put under the power of idolaters as this experience of Israel doth shew 2. When we seek any thing from God we ought to acknowledge our own unworthinesse and ill deserving and to renounce all confidence in our selves Not unto us give the glory saith the Church here 3. Albeit the Lords afflicted people may want all ground of hope from their own behaviour yet grounds of hope can never be wanting when they look to Gods mercy and truth and the glory of his grace in helping of them Not unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake Vers. 2. Wherefore should the heathen say Where is now their God The second reason of hope to have their 〈◊〉 granted is because if the Lord do not deliver them idolaters under whose power they do lie will continue to blaspheme the true Religion and the true God whom the true Church doth worship Whence learn 1. The enemies of the Church are ready to blaspheme the true Religion when the Lords people are brought in straits and under their power as here The heathen say Where is now their God When we have brought our selves in misery and our Religion in danger of disgrace we ought to be more carefull to have the Lord restored to his honour and true Religion restored unto its own beauty then to be freed from misery for the Church here cannot endure the dishonour of God in their affliction Wherefore should the heathen say Where is now their God Vers. 3. But our God is in the heavens he hath done whatsoever he pleased The third reason of hope to be heard is because God is omnipotent and supreme Governour of all things and his authority is as his power absolute to do what he pleaseth and this reason strengthens also the former reason Whence learn 1. The more the wicked do oppose God and the true Religion the more should his servants assert his glory and truth as the Church doth here saying But our God is in heaven 2. The consideration of Gods absolute power and authority exalteth God above all idols stoppeth all murmuration against his dispensation toward his people and their enemies closeth all disputation against his revealed will and looseth all objections arising from difficulties and impediments which might hinder hope to be helped out of misery as here we see Our God is in heaven he doth whatsoever he pleaseth Vers. 4. Their idols are silver and gold the work of mens hands 5. They have mouths but they speake not eyes have they but they see not 6. They have eares but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throat A fourth reason of hope that the Church shall be delivered from the power of idolaters is because there is no other God to deliver them save the Lord Idols can neither help their worshippers nor hurt Gods people who despise them and therefore his people will hope in their own true God and despise idolaters and their idols both Whence learn 1. Images in the matter of Religion whatsoever they seem to be or represent are but idols for so are they called here 2. Images in Religion profit nothing but bring trouble to men as their name in the original importeth 3. Albeit idolaters do bestow largely upon their Idols and put upon them artificially some shape to represent some perfections by them yet the riches of the matter can give them no excellency They are but silver or gold at the best their forgers and authours are but men for it is sufficient to disgrace any point of Religion if
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
again I am thy servant and the third time The sonne of thine handmaid because borne within the visible Church a childe of the Covenant claiming right unto Gods family by it 7 Albeit we can speak little of our doing service unto God yet if we can speak of Gods doing to us and for us as for his own children delivering us from the bonds of sin Satan hell and hellish torments of conscience we shall prove the point of our interest in God as here the Psalmist for proof that his death was precious in Gods eyes and that he was cared for as a childe of the family saith Thou hast loosed my bonds and so he proveth his point Vers. 17. I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the LORD 18. I will pay my vowes unto the LORD now in the presence of all his people 19. In the courts of the LORDS house in the middes of thee O Ierusalem Praise ye the LORD He repeateth the third engagement unto solemn praising of God and with this also the first engagement unto dependance on God by worshipping and invocating of his Name Whence learn 1. Believers in the Church of Israel before Christ did not rest upon the externâ—l ceremonies but did look through them to the spiritual intent and signification of the ceremonies for moral and spiritual service is here promised by the Psalmist I will offer to thee the sacrifice of thanksgiving and will calâ— upon the Name of the Lord. 2. Believers in the Church of Israel knew that even no moral service nor spiritual service was acceptable to God except through the intercession suffering and oblation of Christ signified by the sacrifices for therefore doth he call his praising of God a sacrifice I will offer unto thee the sacrifice of thanksgiving 3. The promises and vowes of the sincere servant of God should not be fleeting motions and rash expressions but resolute and fixed purposes of the heart which a man needs not repent or alter as the repeating of the former engagement here doth teach us I will pay my vowes c. is repeated in the same words 4. Publike assemblies of Gods people and places to meet in are needful that by this meanes God may be more solemnly glorified and his people edified and strengthened in the service of God and profession of his truth I will pay my vowes in the courts of the Lords house in the midst of thee O Ierusalem 5. When a man hath said all he can for Gods praise he must acknowledge that Gods praise is a work which requireth more hands then his own to lift at such a weighty sacrifice for this doth the Prophets example teach us closing the Psalme with Praise ye the Lord. PSALM CXVII Ver. 1. O Praise the LORD all ye Nations praise him all ye people 2. For his merciful kindness is great towards us and the truth of the LORD endureth for ever Praise ye the LORD THis Psalme is an exhortation to the Gentiles to praise God v. 1. for his mercy and truth toward his people v. 2. Whence learn 1. In Gods worship it is not alwayes necessary to be long few words sometime say what is sufficient as this short Psalme giveth us to understand 2. The Conversion of the Gentiles was foreseen and foretold long before the Jewes were rejected as this exhortation directed unto them and prophesying of their praising God doth give evidence 3. Invitation of any to the fellowship of Gods worship and in special unto praise and thanksgiving is an invitation of them to renounce their sinful course and to subject themselves unto God in Christ and to embrace the offer of his grace that so they may joyne with the Church in the song of praises for all the Nations are invited to come unto the society of the Church in these words O praise the Lord all ye Nations 4. Yea this invitation of all the Nations to praise God set down in Scripture is a prophecy which was to take effect in all the elect Gentiles in all Nations for so reasoneth the Apostle Rom. 15.11 from this place Praise him all ye people 5. Albeit there be matter of praise unto God in himself though we should not be partakers of any benefit from him yet the Lord doth give his people cause to praise him for favours to them in their own particular For his merciful kindnesse is great towards us 6. There is no lesse reason to praise God for what he hath promised then for what he hath given already For the truth of the Lord endureth for ever is made a reason of his praise 7. As Gods kindnesse and truth are the pillars of our salvation so also are they the matter of our praise which alwayes go together and run in the same channel toward the same persons and do run abundantly and for ever together His kindnesse is great towards us and the truth of the Lord endureth for ever 8. All they who hear of God are bound to praise God Praise ye the Lord. PSALME CXVIII THe Psalmist in this thanksgiving for bringing him so wonderfully to the Kingdome prophesieth in this Psalme of Christs troubles by his enemies and of his victories over them both in his own person and in his mystical body This Psalm hath such an eye and respect unto Christ and his Church that whatsoever shadow of these things may be found in David the main substance and accomplishment of all things herein contained are to be found most clearly and fully in Christs wrastling with his enemies and his triumphing over them for the comfort of the Church and glory of the Father and this the Church of Israel did perceive and acknowledge as appeareth by their acclamation taken out of this Psalme and made to Christ at his coming into Ierusalem as King riding and by Christs interpretation and appropriating of it unto himself Mat. 21.9 15 42. For this cause also the Psalmist doth not prefixe his name unto this Psalme whatsoever might be fit for his particular experience in it but leaveth it to run the more clearly and directly toward the Messiah or Christ who is here mainly intended The Psalm may be divided into three parts In the first the Psalmist and Christ represented by him exhorteth the Church to praise God and giveth sundry reasons for it unto v. 14. In the second he reneweth the song of Gods praise and giveth new reasons for the same to v. 19. In the third Christs triumph is set down wherein he goeth into the Temple and solemn Assembly of the Church and here Christ by his rejoycing stirreth up the Church to rejoyce and the Church giveth acclamation to him as their Lord and King and all the company do rejoyce together and Priests and people stir up one anoâ—her to praise the Lord unto the end of the Psalme Ver. 1. O Give thanks unto the LORD for he is good because his mercy endureth for ever 2. Let Israel now
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
his honour to draw the chariot of his triumph that it may ride prosperously saying Save now I beseech thee O Lord send now prosperity 4. Christ is not come unsent into the world but with commission to save his people from their sins He cometh in the Name of the Lord. 5. Together with Christ all blessings do come which every believer should heartily acknowledge and proclaim Blessed be he that cometh in the Name of the Lord. 6. The Priests and Ministers of the Lord have warrant from the Lord to blesse all them that blesse Jesus Christ for after the acclamation which the people give to Christ the Ministers of the Lord pronounce the people so many as do heartily receive him as theiâ— King to be blessed We have blessed you say they to the people out of the house of the Lord. 7. Comfort against all sin and misery is brought unto the Church by Christ and they who sate in darknesse in him have seen a great light which should be acknowledged as here God is the Lord who hath shewen unto us light 8. As the Ministers of the Lord do preach that believers in Christ are blessed so should they set them all on work and themselves also with them to expresse by all means their thankfulnesse to God for the great grace sent by him Binde the sacrifice with cords even unto the bornes of the Altar Ver. 28. Thou art my God and I will praise thee thou art my God I will exalt thee 29. O give thanks unto the LORD for he is good for his mercy endureth for ever In the last place the Psalmist as a type of Christ proclaimeth the Covenant between the Father and Christ and between God and himself in Christ as a setled and ratified bargain and exhorteth the Church to thanksgiving as he began as we take this for the speech of Christ triumphing in his Church We learn 1. The Father and Christ both before he was incarnate and after do stand agreed in the Covenant of Redemption for Christ faith here to the Father Thou art my God 2. By vertue of the Covenant of Redemption between God and and Christ the Mediator all sufferings and battels for the elect are undertaken and such deliverance given from all troubles and victory over all enemies is obtained as the Mediatour is satisfied about it and praiseth God Thou art my God and I will praise thee and over again Thou art my God and I will exalt thee 3. By vertue of the Covenant of Redemption God is the believers God also and ought to be praised and more and more exalted in our hearts and outwardly by us for as Châ—ist calleth God his Father and our Father his God and our God so every one who do believe in him may say to God Thou art my God and I will praise thee thou art my God I will exalt thee 4. The goodnesse of the Lord in sending Christ a Saviour unto us and the constancy of his mercy to us â—n him calleth for everlasting praise and thanks unto God from us O give thanks unto the Lord for he is good for his mercy endureth for eâ—er PSALME CXIX WE read of no man who had more troubles and exercises of conscience or greater vicissitude of changes outward and inward or more frequent experiences of his owne weaknesse witlesnesse and sinfulnesse or of Gods merciful direction consolation and deliverance then David This man did the Lord fit by the immediate inspiration of the Holy Ghost for the edification of the Church to expresse his exercises and good deliverances from them all and in this Psalme as in a bundle he hath collected the summe of his holy meditations and of the profitable uses which he made of the revealed Will of God in Scripture in all the conditions wherein he was to teach all the faithful after him to have the Word of God in special regard and to have respect unto it as the only rule whereby they might finde direction consolation and salvation however matters went To this end for memories sake he hath filled the Hebrew Alphabet with twenty two meditations every one of them beginning with a several letter of the Alphabet and every section having eight verses beginning with the same letter and every verse almost of every section under some expression making mention of the Scripture The words wherein the Scripture or revealed Will of God in Scripture here is expressed is one of these ten 1. The law or doctrine which signifieth the Lords Will to be taught of God that all men should learn it 2. Statutes which signifieth that this revealed Will of God containeth the duties which God hath appointed and prescribed for our rule 3. Precepts which signifieth that this Will of God is imposed by the authority of our sovereign Law-giver The fourth is commands which signifieth that this revealed Will is committed unto our trust to be kept The fifth testimonies which signifieth that this revealed Will of God doth testifie of our dutie and our doings whether conforme or not to the Rule and testifieth also what event may be expected by our beleeving or misbelieving by our obedience or disobedience thereof 6. Iudgements which signifieth the Scripture to be Gods judicial decree ordaining how our words deeds and thoughts should be ordered what shall be the execution of his will answerable thereto 7. Oracle or speech because the Scripture proceedeth as it were from the mouth of God 8. The Word which signifieth Gods expounding his minde to us as if he were speaking unto us 9. The way of God which signifieth the Lords giving direction for our several actions how we should walk as by so many steps unto the Kingdome of Heaven 10. Righteousnesse which signifieth that the Word of God hath in it the way how a man shall be justified to wit by faith and how a justified man should approve himself to God and man as justified by faith and that every sonne of wisdom must and will justifie this Word of God as the perfect Rule of righteousnesse ALEPH. In the first section he describeth the blessed men to be only they who walk in the obedience of faith as Gods Word prescribeth ver 1 2 3. and then he maketh application of this doctrine to himself v. 4 5 6 7 8. Ver. 1. BLessed are the undefiled in the way who walk in the law of the LORD 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also do no iniquity they walke in his wayes In the description of the truly blessed man Learn 1. This is the first lesson for direction of a mans life to know wherein true blessednesse doth stand and who is the blessed man for the beginning of this Psalme with this doctrine insinuateth so much 2. Albeit every mâ—n confusedly desireth happinesse yet it is the propertie of the children of God effectually and in earnest to seek true happinesse as the description of the blessed man doth
away the heart from Gods obedience is but deceit and folly whatsoever it may seem to the beholder Turn away mine eyes from beholding vanity 4. Albeit we know that the outward allurements of sinne be nothing but vanity yet we cannot beware of them nor renounce them except the Lord help us when the baite is offered therefore is it needfull to pray Turn away mine eyes from beholding vanity 5. As God setteth a watch over the senses and keepeth the Covenant between the renewed heart and the eyes and doth renew the vigour of the life of graâ—e so is the inward corruption suppressed and mortified for the dying of sinne is by the quickening of gracious habits in the heart unto actuall exercise as quicken thou me in thy way doth import Vers. 38. Stablish thy word unto thy servant who is devouted to thy fear In the sixth petition he prayeth for the fruit of Gods promises for circumcising his heart and purifying of it and that by experience â—he may be settled in the faith of the promises Whence learn 1. Faith purisieth the heart by laying hold on the promises of sanctification and urging of God by prayer to the performance of them Stablish thy Word unto thy servant 2. Albeit the promise be sure in it selfe and sure unto faith also yet when experimental performance cometh the truth of it is much more confirmed to us Stablish thy word unto the servant 3. Then do we believe the promises when we take them as made not onely to others but also as made to our selves by name as this prayer sheweth Stablish thy word to me thy servant to wit the promise of sanctification made to believers and so to me thy servant 4. He who prayeth for the performance of promises should resolve to be a servant and carefull to observe precepts Stablish thy word to thy servant 3. That man indeed is Gods servant how weak soever he be in practice who is devoted unto Gods fear for he proveth himselfe to be a servant by this Because I am devoted to thy fear Vers. 39. Turn away my reproach which I fear for thy judgements are good From the seventh petition Learn 1. As the godly are subject to sinful out-breakings which may bring reproach on them and on their profession so are they also jealous of themselves as unable to keep themselves except God prevent them from giving scandal Turn away my reproach which I fear 2. The way to be kept blamelesse is to feare to offend and to pray unto God for preservation and to watch over our hearts as we are taught here Turn away my reproach which I fear 3. As the fear of dishonouring of our profession by sinne is a guard on the one hand so estimation and love of prescribed holinesse as of a good and profitable thing is a guard against sinne on the other hand Turn away my reproach which I fear for thy judgements are good 40. Behold I have longed after thy precepts quicken me in thy righteousnesse From the eighth petition Learn 1. Sincerity loveth to come to the light and offereth it selfe to be approved to God Behold I have longed after thy precepts 2. To love and long for sanctified subjection unto Gods Word is a proof of sincerity I have longed after thy precepts 3. A Saint may have a great desire to believe and obey Gods Word and yet in his own sense feel much deadnesse in his affections for a time I have longed quicken me 4. They who bewaile their own deadnesse unto God shall finde according to his righteous promises life spirituall recovered and quickened Quicken me according to thy righteousnesse VAU Vers. 41. Let thy mercies come also unto me O LORD even thy salvation according to thy Word 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word In this section he prayeth first for deliverance out of his hard condition and giveth reasons for strengthening his hope in this prayer v. 41 42. and next he prayeth for grace to confesse Gods truth openly till the deliverance come and he strengthens his hope by six or seven reasons in the rest of the section From his first petition and the reasons of it Learn 1. The believer must lay hold on mercies not seen and must not rest till he draw them forth by prayer Let thy mercies come also unto me O Lord. 2. Whatsoever may remove our sinnes and evill merits and make way for performance of promises is mercy in effect and must be sought no lesse then inward quickning and consolation Let thy mercies come also unto me 3. As perils and hazards of life must be resolved upon by Gods servant so deliverances one after another and salvation may be surely expected Let thy mercies come unto me even thy salvation 4. It is not any sort of delivery by any meanes which the servant of God being in straits doth call for or desire but such a deliverance as God will allow and be pleased to give in a holy way Let thy salvation come 5. As the Word of promise is the rule of our petition so is it a pawn of the thing promised and must be held fast till the performance come Let thy salvation come according to thy word and this is one reason of the petition 6. As the Lords delivering of his children from the hand of persecutors doth stop the mouthes of their enemies who say of them that they are in a wrong course and that God is not their friend so the believer desireth the Lord to appeare for him to this very end that the mouth of the enemy may be stopped So shall I have wherewith to answer him that reproacheth me and this is another reason of his petition 7. Whatsoever be our encouragements in our sufferings the Word of God received by faith must be the ground of our comfort and confidence or else the work will not be sound for I trust in thy Word is the ground of Davids comfort Vers. 43. And take not the Word of truth utterly out of my mouth for I have hoped in thy judgements 44. So shall I keep thy law continually for ever and ever 45. And I will walke at liberty for I seek thy precepts 46. I will speake of thy testimonies also before Kings and will not be ashamed 47. And I will delight my selfe in thy commandments which I have loved 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes From the next petition and the seven reasons added thereunto Learn 1. It is not sufficient for Gods glory that we believe the Word of God in our heart but we must also confesse it with our mouth in the time of trial Take not thy Word out of my mouth 2. As God may justly for our sinnes desert us in the time of trial when his glory and our duty calleth for a testimony so we must in the sense of our ill
deserving flee to Gods grace by prayer and say with confidence Take not thy Word out of my mouth 3. If it shall please God for humbling of us to desert us in some passage of our trial yet let us believe in him and deal with him not to forsake us altogether in our trial Take not the Word of truth utterly out of my mouth 4. Where the beliefe of Gods executing of his Word of threatening and promise hath place with Gods children there is hope that neither mens terror nor allurement shall overcome them in their trials for I have hoped in thy judgements is set down here for the first reason of his hope to obtaine his petition 5. The Lords keeping our heart in faith and our mouth and outward man in the course of confession and obedience is the cause of our perseverance So shall I keep thy law continually for ever and ever and this is the second reason of his petition 6. As he who departs from confessing of Gods truth doth cast himselfe in straits in dangers and bonds so he that beareth out the confession of the truth doth walk as a free-man the truth doth set him free And I will walke at liberty which is the third reason of his petition 7. Even the conscience of honest endeavour to obey the Word hath the promise of not being utterly deserted in the day of trial for I have fought thy precepts is the fourth reason of the petition 8. The terror of Kings and of men in power is an ordinary hindrance of free confession of Gods truth in time of persecution but faith in the truth sustained in the heart by God is able to bring forth a confession upon all hazards I will speak of thy testimonies before Kings 9. He that is resolved to confesse the questioned truth of God whosoever do mock at it shall not be ashamed of his confession but rather shall have credit by it I will speak of thy testimonies also before Kings and will not be ashamed and this is the fifth reason of the petition 10. The more men do know the excellency of Gods truth and do feel the power of Gods hand sustaining them in the faith and confession of it the more will they love delight and take pleasure in the Word of the Lord I will delight my selfe in thy commandments which I have loved which is the sixth reason of his petition 11. He that findeth himself born out in the confession of the truth in time of triall should in all time after so much the more as his experience is greater embrace heartily the Lords commands as precious gifts and should give up himselfe absolutely to be governed thereby for the lifting up of his hands to the Lords commandments doth import so much 12. He who out of love to Gods commands hath endured trial by trouble and hath overcome tentations may comfortably approve himself in his former loving of the Lords commands and thereby renew and increase his love to the obedience of them for after he hath said I will lift up my hands to thy commandments he sheweth that he will do so with a ratification and approbation of his love to them by adding thy commandments which I have loved 13. The experience of the worth of divine truth which is able to bear out it selfe and the man also who doth confesse it should set a believer on a more and more earnest study to know the minde of God revealed therein as the Prophet resolveth to do And I will meditate in thy statutes and this engagement is the last reason of the petition ZAIN Vers. 9. Remember the Word unto thy servant upon which thou hast caused me to hope In this section he prayeth for the performance of the promise which he hath believed and whereof he hath found the fruits already in a good measure Whence learn 1. The promises of the Gospel and grace of God give liberty and confidence to the believer to draw neer to God to seek the full performance thereof as here Remember the Word wherein thou hast caused me to hope 2. The general offer of the Gospel and the promises made to the believer do make promises to be every believers propriety no lesse then if his name were inserted in the promise or written in the Bible Remember the Word spoken unto thy servant or promised to me 3. God that maketh the offer of the Word is he who also worketh faith in the believer and moveth him to apply it and trust in it the acknowledging whereof as it is Gods glory so is it the believers profit Remember the Word upon which thou hast caused me to hope for faith and hope is not of our selves it is the gift of God Ver. 50. This is my comfort in my affliction for thy Word hath quickened me 51. The proud have had me greatly in derision yet have I not declined from thy Law 52. I remembred thy judgements of old O LORD and have comforted my selfe 53. Horror hath taken hold upon me because of the wicked that forsake thy Law 54. Thy statutes have been my songs in the house of my pilgrimage 55. I have remembred thy Name O LORD in the night and have kept thy Law 56. This I had because I kept thy precepts The fruits which he hath found already by his faith in the Word are seven all in order set down in the rest of the verses of this section Whence learn 1. Faith and hope in God do not exempt Gods children from troubles but do comfort them in their trouble so as all other consolations are naught in comparison This is my consolation in my affliction 2. When the believer is damped with trouble and sometime as it were dead in regard of spiritual operations motions and affections faith draweth life againe out of the Word of promise for thy Word hath quickened me and this is the first fruit of faith in Gods Word 3. Albeit impenitent gracelesse men do mock grace do mock faith and obedience in the godly and in Satans drift and theirs to the intent they may make the godly forsake Gods law yet faith in the Word is able to bear the believer up against derision as experience sheweth The proud have had me greatly in derision yet have I not declined from thy Law and this is the second felt fruit of his faith 4. It is good to have a number of examples of Gods dealing with his servants and with his adversaries laid up in the storehouse of a sanctified memory that thereby faith may be strengthened in the day of affliction for so are we here taught I remembred thy judgements of old O Lord. 5. Faith doth draw comfort out of the execution of Gods Word of promise and of threatening also in former times I remembred thy judgements of old O Lord and was comforted and this is the thiâ—d felt fruit of his faith 6. It is an evidence of sincerity in Gods service to see wrath and judgement in the
of nothing and can give help where there is no appearance of relief My help cometh from the Lord which made heaven and earth Vers. 3. He will not suffer thy foot to be moved he that keepeth thee will not slumber For the confirmation of his own faith and the faith of others that they may rest on God and depend upon him only for reliefe in their straits whether they have means of delivery or not he bringeth forth six promises of God unto the believer for our faith being weak hath need to have the promises of God branched into small parts and multiplied in particulars that so they may be the more easily applied The first promise is in this verse Whence learn 1. Albeit the believer be of himselfe weak and ready to fall yet the Lord will save him from ruine and keep him fast in the defence of the truth for which he is put in straits He will not suffer thy foot to be moved 2. The providence of God is so vigilant for the safety of the beleever as the believer needeth not to fear lest he suffer any inconveniency by Gods oversight for He that keepeth thee will not slumber Ver. 4. Behold he that keepeth Israel shall neither slumber nor sleep A second promise made to all Gods people which also confirmeth the former promise Whence learn 1. The Lord is keeper and watchman over his Church and every member thereof and this is his Stile and memorial in all ages Behold he that keepeth Israel shall neither slumber nor sleep 2. The right which particular believers have unto promises doth belong unto them because they are made to the Church over which the Lord taketh such caâ—e as he never in no moment of time faileth in his attending the Church and every particular member thereof He that keepeth Israel shall neither slumber nor sleep Ver. 5. The LORD is thy keeper the LORD is thy shade upon thy right hand The third promise particularly directed to the believer including the Psalmist himselfe Whence learn 1. Albeit the believer hath not a promise to be free from trouble and persecution yet he hath a promise of consolation in it and of defence from the hurt of it The Lord is thy keeper the Lord is thy shade 2. When trouble cometh the Lord is not farre to seek but is ready to be found for protection and consolation The Lord is thy shade upon thy right hand Vers. 6. The Sunne shall not smite thee by day nor the Moon by night The fourth promise made with allusion unto and application of that care which God had over his people when he brought them out of Egypt through the wilderness whom he guarded them from the heat of the Sunne by a cloud by day and from the cold and moistnesse of the night and Moon by a pillar of 〈◊〉 by night Whence learn 1. Albeit the believer be subject to sundâ—y perils from adversity and prosperity from one adversary power at one time and from another adversary power at another time yet the Lord so careth for him and so tâ—â—perateth and moderateth his exercises that he shall be sure not to be harmed in order and relation to the carrying on of his felicity The Sunne shall not smite thee by day nor the Moon by night 2. What care the Lord had over his people in the wildernesse the same hath he still over every believer as the application of the like mercy doth shew The Sunne shall not smite thee by day c. Ver. 7. The LORD shall preserve thee from all evil he shall preserve thy soul. From the fifth promise Learn 1. Whatsoever trouble shall befall the believer he shall be freed from the evil of it because God shall make all troubles work together for his good The Lord shall preserve thee from all evil 2. If the believer lose any thing by trouble he shall not lose what is most precious the Lord shall save his soul and so long as it is expedient his bodily life also He shall preserve thy soul. Ver. 8. The LORD shall preserve thy going out and thy coming in from this time forth and even for evermore From the sixth promise Learn 1. Albeit all men have need to have their carriage in all their affaires directed of God yet none hath the promise of direction and successe save the believer only to whom it is said here The Lord shall preserve thy going out and thy coming in 2. The Lord so taketh his own by the hand to care for them as he doth not leave them nor forsake them afterward but goeth along with them for ever The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore PSALME CXXII THe Arke of God had for a long time moved from place to place at length the Lord revealeth unto David the place wherof Moses had spoken to be Sion where the Arke should rest and there David set up the Aâ—ke having revealed unto the people the Oracle whereupon the people did heartily embrace the will of God and came to that place appointed for publick worship and did invite one another to go up to worship In this Psalme we have first Davids joy for the peoples willingnesse to assemble unto the Lords house v. 1 2. In the next place he praises Ierusalem v. 3 4 5. In the third place he exhorteth all to pray for the peace of Ierusalem representing the universal Church and useth some reasons to set them forward on the duty v. 6 7 8 9. Ver. 1. I Was glad when they said unto me Let us go into the house of the LORD 2. Our feet shall stand within thy gates O Ierusalem From the joy which David had in the peoples willingnesse to joyne together in the publick worship of the Lord Learn 1. Sometime the message of the Lords servants is well taken at their hand and the fruit of their labour is â—eturned upon them to their no small joy as here David professeth in his experience I was glad when they said unto me Let us go 2. As people lawfully may yea and should not only stirre up one another by their example and mutual private exhortation unto the service of God but also stirre up their teachers and Rulers so teachers and Rulers should think it no incroachment upon their office nor disparagement to their person or gifts or place to be stirred up to their duties by the people but rather should cherish and foster the peoples holy zeal as here we are taught by Davids practice I was glad when they said unto me Let us go into the house of the Lord. 3. As it is no small benefit to have a setled place for publick Assemblies unto Gods worship so should it be thankfully acknowledged when it is bestowed and resolutely made use of as here we see the people did Our feet shall stand within thy gates O Ierusalem Ver. 3. Ierusalem is builded as a city that is compact together 4.
Whither the tribes go up the tribes of the LORD unto the testimony of Israel to give thanks unto the Name of the LORD 5. For there are set the thrones of judgement the thrones of the house of David He commendeth Ierusalem the figure of the Church of God and of the corporation of his people First as a City for a community Secondly as the place of Gods publick Assemblies for religious worship Thirdly as the place of publick judicatories for governing the Lords people under David the type of Christ. Whence learn 1. The Church of God is not without cause compared to a City and especially to Ierusalem because of the union concord community of lawes mutual commodities and conjunction of strength which should be among Gods people Ierusalem is builded as a city that is compact together 2. That which commendeth a place most of any thing is the erecting of the Lords banner of love in it and making it a place for his people to meet together for his worship Ierusalem is a city whither the tribes go up 3. Whatsoever civil distinction Gods children have among themselves and howsoever they dwell scattered in several places of the earth yet as they are the Lords people they should entertain a communion and conjunction among themselves as members of one universal Church as the signification of the peoples meeting thrice in the year at Ierusalem did teach Whither the tribes did go up the tribes of the Lord 4. As the tribes so all particular Churches how farre soever scattered have one Lord one Covenant one Law and Scripture signified by the tribes going up to the testimony of Israel or to the Ark of the Covenant or testimony where the whole ordinances of God were to be exercised 5. The end of the ordinances of God of holy covenanting and communion and joyning in publick worship is to acknowledge the grace and goodnesse of God and to glorifie him for the tribes did go up to give thanks unto the Name of the Lord. 6. The Church of God wanteth not the one Government and Governours Courts and Judicatories belonging to Christ and his Church as the erecting of Ecclesiastick Judicatories in Ierusalem did signifie and teach for there are set thrones of judgement 7. The civil Governours in their civil power should contribute what their power can to the furtherance of the Church-Government and the Courts thereof as the thrones of the house of David joyning their assistance in Ierusalem unto the Ecclesiastick Courts did signifie and teach There are set the thrones of the house of David Vers. 6. Pray for the peace of Ierusalem they shall prosper that love thee 7. Peace be within thy walls and prosperity within thy palaces 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the house of the LORD our God I will seek thy good In the last place he exhorteth all to pray for the peace of Ierusalem or of the Church signified by it and joyneth four motives unto it One because as it was a proof of love to the Church so it had a promise of a blessing v. 6. Another motive is from his own example praying for it v. 7. A third because so did love to the brethren require v. 8. A fourth motive because so did respect and love to the Church or house of God require v. 9. Whence learn 1. The Universal Church militant should be dear to every member thereof and prayed for that it may prosper Pray for the peace of Ierusalem 2. As none can pray for the welfare of the Church heartily except they love her so none shall love her and seek her welfare but shall fare the better for it for it is promised here They shall prosper that love thee 3. The Church is a warre-town and a walled town which is situated among enemies and may not trust them who are without but must be upon its keeping as the type thereof Ieruâ—alem with her walls and towers did shadow forth Peace be within thy walls 4. Peace within the Church is no lesse needfull then prosperity within it and if peace be within the Church it matters the lesse what enemies she have without Peace be within thy walls and prosperity within thy palaces doth import or insinuate so much 5. All the members of the Church militant should be affected one to another as brethren as fellow-partners in losse and gaine for the relation which they have to one Father the Lord and one Mother the Universal Church For my brethren and companions sake I will now say Peace be within thee 6. Seeing the Church is the Lords dwelling house in this world whosoever loveth the Lord must not onely inwardly affect but also effectually by all means endeavour to promote the good of the Church that is to say every true member of the Church must do what in him lieth and as his calling will suffer to have Religion established Gods ordinances obeyed publick worship erected the Word truly preached Sacraments rightly administred and Church-Government according to the Word of God exercised for so teacheth this example Because of the house of the Lord my God I will seek thy good PSALME CXXIII THe scope of this Psalm is to teach the Lords people how to carry themselvs when they are oppressed by the tyranny of their proud adversaries and are destitute of all help under heaven wherein the Psalmist maketh his addresse to God in patience humility and hope v. 1 2. And prayeth for comfort under and relief from the contempt of the proud adversaries v. 3 4. Ver. 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens 2. Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the LORD our God until that he hath mercy on us From the Psalmists addresse unto God by this short prayer under the oppression of the Church Learn 1. The force of prayer doth not consist in multitude of words but in faith and fervent laying forth of desires before the Lord as here we see 2. It is not strange to see Gods children oppressed and despised and destitute of all relief except of what may be expected from heaven as this case here set down sheweth 3. Albeit the Lord seem to hide himselfe from all manifestation of his kinde respects unto his people on earth yet he will be found in heaven and there must we betake our selves in hardest straites Unto thee lift I up mine eyes O thou that dwellest in the heavens 4. The very lifting up of the bodily eye of the believer towards God in his trouble hath its own use and force with God Unto thee lift I up mine eyes 5. As servants of old were in their condition slaves deprived of the common comfort of liberty might wear no weapons were exposed to all injuries and had no help or comfort except the
doth presuppose 2 To correct our natural errour it is wisdom to consider that many men have had plenty of meanes and have managed them skilfully and painfully and yet without successe For except the Lord build the house they labour in vaine that build it 3 As it is a duty for men to provide for their own commodious living and their families well-being by allowed meanes and in their incorporations to provide for Magistrates Rulers and other things needful for the defence and welfare of the incorporation and not to neglect the meanes so must God be looked unto believed in and depended upon because he only can give the blessing he can work without meanes but the meanes can effect nothing without him Except the Lord keep the City the watchman doth watch but in vain 4. The Lord justly doth plague the painfulnesse of some who toile like infidels in the use of the meanes whereby the truth of the doctrine doth appear It is vain for you to rise up early to set up late and to eat the bread of sorrowes that is sparingly to feed upon course morsels to eschew expences 5. It is the only way for having a quiet minde and good successe to use the meanes without anxiety and to commit the successe unto God and this wisdom is the proper gift of Gods chosen children For so he giveth his beloved sleep Ver. 3. Lo children are an heritage of the LORD and the fruit of the wombe is his reward 4. As arrowes are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate From the second doctrine Learn 1. The Lord will be seen in a special manner in the withholding or giving children to married persons and will have the benefit acknowledged when he doth bestow it Lo children are an heritage of the Lord and the fruit of the wombe is his reward 2. When God giveth children for a blessing he giveth grace as to the Parents to bring them well up so to the children to be comfortable to their Parents and to go about their Parents businesse so readily as arrowes out of the bowe As arrowes are in the hand of a mighty man so are children of the youth 3. In peace and war dutiful children will do for their Parents and for their Pastors Magistrates Rulers as their fathers and mothers for the Parents who have such children shall not be ashamed but shall speak with the enemies in the gate 4. Temporal benefits are then evidences of happinesse when the man is a believer in God and a depender upon him and is blessed spiritually by God for of such only doth the Psalmist say Happy is the man that hath his quiver full of such arrowes as gracious children or gracious subjects are PSALME CXXVIII THe scope of this Psalme is to shew the blessedness of the man that feareth God which doth appeare First in the temporal blessing of him in his calling v. 1 2. Secondly in his familie v. 3 4. Thirdly in pouring spiritual blessings upon him v. 5 6. Ver. 1. BLessed is every one that feareth the LORD that walketh in his wayes 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee From the doctrine of the blessedness of the man that feareth God Learn 1. That the sure evidence of a sound believer and truly blessed man is the true fear of God keeping him in the awe and reverent obedience of God Blessed is every one that feareth the Lord. 2. He is not the man that feareth God whose fear is taught by the Precepts of men or who deviseth to himself wayes of Gods service and bindeth superstitious bonds upon his own conscience but he that walketh in the prescribed paths of the obedience of Gods commands only he feareth God that walketh in his wayes 3. The fear of God doth not consist with an idle life but requireth that a man according to his abilities should be employed in some lawful exercise profitable for the use of the incorporation where he liveth for here the labour of his hands is presupposed whereby Gods blessing of him may be derived unto him Thou shalt eat the labour of thine hands 4. It is no small favour from God to have the right and comfortable use of Gods benefits given unto us and only the godly man who is painful in his calling hath the promise of this Happy shalt thou be and it shall be well with thee Ver. 3. Thy wife shall be as a fruitful vine by the sides of thine house thy children like Olive-plants round about thy table 4. Behold that thus shall the man be blessed that feareth the LORD From the second evidence which is Gods blessing of his familie Learn 1. Marriage is a state of life well beseeming the godly man and it neither hindereth the fear of God nor the mans felicity but consisteth well therewith Thy wife shall be as a fruitful vine 2. Godlinesse is great gain it hath the promise of this life so far as is good for us and of the life to come wife and children and a table with maintenance competent for the sustenance of the family are branches of blessednesse when bestowed upon a godly man and should be so looked upon Thy wife shall be as a fruitful vine by the sides of thy house thy children like Olive-plants round about thy Table 3. There is a reward for the righteous even in this life and albeit it be not alwayes discerned yet he who shall behold and consider Gods providence about the godly man shall see this temporal favour or the equivalent granted unto him therefore is it said Behold thus that is in this or the equivalent benefit shall the man he blessed that feareth the Lord. Ver. 5. The LORD shall blesse thee out of Zion and thou shalt see the good of Ierusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel From the third evidence of Gods blessing of the true believer and fearer of his Name by giving him things spiritual Learn 1. What measure soever of things temporal the Lord shall give to the man that feareth him he reserveth unto him all the promises of righteousnesse and life which the Lords Word holdeth forth to the Church and of those he shall be sure The Lord shall blesse thee out of Zion 2. The godly man shall not want succession if God see it good for him or if not children of his bobody yet followers of his faith and footsteps in Piety whom he hath been instrumental to convert Thou shalt see thy childrens children 3. Whatsoever estate the Church of God be in during the godly mans life-time he shall behold in the mirrour of the Lords Word and in the sensible feeling of his own experience he shall perceive and take up the
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
whosoever do really embrace the true doctrine of justification by grace whereby men justified by faith become the servants of righteousness in their life are indeed Saints and are called to rejoyce Let thy Priests be cloathed with righteousnesse and let thy Saints shout for joy 4. It is the duty of the whole Church to pray for such a Ministery and for such effectual blessing following on it as may make sinners become Saints and sad souls to sing for joy as here is prayed for Vers. 10. For thy servant Davids sake turne not away the face of thine anointed The second maine petition is for the manifestation of Gods respect unto Davids off-spring wherein under the figure of Davids successors in the Kingdom he prayeth for the Kingdome of Christ as before he prayed for his Priesthood Whence learn 1. Every faithful member of the Church should pray as for the Churches welfare so also for the welfare of the supreme Magistrate and of the Civil State whereof they are members for so runneth the prayer here in the figure Turne not away the face of thine anointed to wit the King of Israel for whom they pray that he benot put to shame by disappointment of his hopes 2. The Lords anointed or the supreme Ruler of the Lords people should be a daily Supplicant unto God and a depender upon him for the petition doth presuppose that his face was toward the Lord praying to him and waiting for good from him Turne not away the face of thine anointed 3. The Lords Covenant is of great respect with God and should be made much use of by us as here we are taught For thy servant Davids sake turne not away the face of thine anointed that is for the Covenants sake made with David in the type and with Christ represented by him refuse not his lawful petitions 4. The truth intended in the type teacheth us that the intercession of Christ for his subjects shall never miscarey nor shall Christ be refused in what he willeth to be done to or for his subjects for in him the prayer is surely heard Christ that anointed One cannot be refused nor any who truly do pray in his Name Vers. 11. The LORD hath sworne in truth unto David he will not turne from it Of the fruit of thy body will I set upon thy throne 12. If thy children will keep my Covenant and my Testimony that I shall teach them their children also shall sit upon thy throne for evermore For strengthening of faith in this petition he calleth to minde more particularly the Covenant of God with David Whence learn 1. Every Word and circumstance of Gods promise is worthy to be looked upon and well considered as this example teacheth us 2. Whosoever do seek a benefit according to Gods Word ought firmly to believe the promise of it and to rest upon the stability of the promise as here we finde the example The Lord hath sworne he will not turne from it 3. Albeit the promise that Christ should come of David be absolute and setled with an Oath yet the promises of temporal things made to David are conditional as God should see fit to give them and as his children should carry themselves in Gods obedience so should they have temporal benefits and succeed him in the temporal throne If thy children will keep my Covenant and my testimonies thy children also shall sit upon thy throne for evermore Ver. 13. For the LORD hath chosen Zion he hath desired it for his habitation 14. This is my rest for ever here will I dwell for I have desired it He giveth a reason for the absolute promise of Christs coming to rule the spiritual Kingdom of Israel or the Church because the Lord had chosen Zion in the type and the universal Church under the figure to be his chosen Temple and habitation wherein he delighted Whence learn 1. Where God will settle his Sanctuary there he will settle his Kingdome also Sion must not want a King for the reason here why the Lord will with an oath set up one who shall be the fruit of Davids body upon the throne is Because he hath chosen Sion 2. The Lords pitching upon any place to dwell in or persons to dwell among cometh not of the worthinesse of the place or persons but from Gods good pleaâ—ure alone For the Lord hath chosen Sion he hath desired it for his habitation 3. The Lord resteth in his love toward his Church accepting the persons prayers and service of his chosen people he smelleth a sweet savour in Christ here and his love maketh his seat among his people stedfast This is my rest I have desired it 4 What is promised under typical figures is really everlasting not in regard of the figure but in regard of the signification For this is my rest for ever is true only in respect of the Church represented by Sion 5. No reason is to be craved for Gods everlasting good will to any person or incorporation his pleasure may suffice for a cause This is my rest for ever here will I dwell for I have desired it or have pleasure in it Vers. 15. I will abundantly blesse her provision I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy The rest of the articles of the Lords Covenant with David are so many promises which the Lord doth make concerning the blessing of the Ministers of Christ unto the Churches good and the encrease of Christs Kingdome in despite of his enemies in the last verses From the promise made concerning the blessing of the Ministery for the peoples good Learn 1. The true subjects of Christ shall not want the meanes of spiritual life spiritual meat drink cloathing and whatsoever is necessary for their salvation I will abundantly blesse her provision 2. The dispensation of good things unto Gods children is such as shall make them sensible of their own insufficiency they are not exempted from feeling their wants and being in straits but as they feel their need so shall they be provided for every evil which they feel shall have a perfect remedy in Christ and in his Word which shall satisfie the needy soul I will satisfie her poor with bread 3. Christs Church shall neither want Ministers nor shall his sent Ministers want commission for teaching of saving truth but shall be cloathed with authority to preach and to proclaime salvation to the believers I will also cloath her Priests with salvation 4. The Ministers of righteousness teaching the true way of justification and obedience of faith are also the Ministers of salvation for the cloathing of the Priests with righteousnesse v. 9. is here the cloathing of them with salvation 5. Comfort and joy shall the Lords people have who do imbrace a Ministery cloathed with commission to hold forth righteousnesse and salvation in Christ unto them Her saints shall shout aloud for joy Vers. 17. There
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
the midst of it for his mercy endureth for ever 10 God can make that meanes which proveth effectual for the safety of his people to prove a snare to the wicked for their destruction as the Red sea was a snare to the Egyptians But he overthrew Pharaoh and his hoste in the Red-sea 11. The constancy of Gods mercy toward his people is a pledge of the constant course of his justice against their enemies For his mercy endureth for ever 12. As thankfulnesse maketh search of many mercies in the bosome of one so the innumerable multitude of Gods mercies doth force the thankful man to summe up many mercies in one as here all the mercies in the fourty yeares journeying in the wildernesse are drawn up in a word To hâ—m that led his people thorough the wildernesse 13. It is the constancy of Gods mercy which maketh him continue the conduct of his people and bear with their manners till he put an end to their journey He led his people through the wildernesse for his mercy endureth for ever 14. The people of God may meet with no lesse difficulties in their way to heaven then they have found hinderances of their Conversion as the typical example of Israels meeting with opposition before they entred Canaan doth shew 15. Albeit Kings and potent Powers should oppose the setling of Gods Church in any place where he pleaseth to plant it yet they shall not be able to hinder his work for his mercy is forth-coming in one age as well as in another that praise and thanks may alwayes be given unto him Who smote great Kings for his mercy endureth for ever 16. Men of renown lose their credit when they meddle with the Lords Church and readily they lose their lives also and this should be a document to all mighty men and a matter of comfort to Gods people He slew famous Kings for his mercy endureth for ever 17. The Lord will have the first opposers of the setling of his people exemplarily punished and their punishment made no lesse famous then their sin hath been He slew Sihon King of the Amorites and the like will the Lord do in all ages against the chief adversaries of his people For his mercy endureth for ever 18. When judgement upon one enemie doth not terrifie others of them from opposing Gods people the like destruction shall fall upon those that make head against the Church And he slew Og King of Bashan 19. The slaughter of the enemies of Gods people is the work of the Lord whosoever be the instruments for it is not here said that the Israelites slew Sihon and Og but the Lord slew them and the like mercy may the Church look for in all ages For his mercy endureth for ever 20. It is the Lord who giveth heritages at his pleasure and who can dispossesse such men of their lands who will not suffer the Lords people to inherit that land which the Lord hath given them He slew Sihon and Og and gave their land for an heritage and the like mercy may the Church look for in all ages as it shall be found good for her For his mercy endureth for ever 21. When the Lord puts down the enemies and puts his servants in their place it is a double mercy As He gave the lands of Sihon and Og to be an heritage unto Israel his servants 22. There can no cause be found in Gods people why God should do good to them or why he hath done good unto them but the constancy of his own mercie only For his mercy endureth for ever Vers. 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever In the reasons of Gods praise taken from the late experience of the Church in the dayes of the Psalmist Learn 1. Unto whatsoever praise we can give to God for what he hath done before our time we should adde praises also for what the Lord hath done for us in our time as here the Church in the Pâ—almists dayes doth unto all the former adde this Who remembered us in our low estate 2. The season and ordinary time of the Lords manifesting himself for his people is when they are brought low and emptied of their own strength and of all hope of worldly assistance Who remembered us in our low estate 3. The Lords presence help and assistance good-will and respect to us is better observed by afflicted people then by prosperous for troubles necessities and straits are meanes to open mens eyes and waken up their senses to take up the worth of the Lords working He remembred us in our low estate 4. The mercy of the Lord is set on work for his people both when they are in adversity to sustain them and to raise them out of it and in prosperity to maintain them in it and to teach them the good use of it in looking wisely on Gods dealing with them in both conditions He remembred us in our low estate for his mercy endureth for ever 5. Albeit the proud enemies of the Church may prevaile and bring the Church into bondage for a time yet the Lord will not suffer the enemie to oppresse nor his people to be oppressed alwayes but will deliver his own in due time as here He hath redeemed us from our enemies 6. The same reason and cause is to be found of the delivery of Israel out of Egypt and of the delivery of the Church at any time from their enemies and that is mercy only For his mercy endureth for ever Ver. 25. Who giveth food to all flesh for his mercy endureth for ever In the reason of Gods praise taken from his goodnesse to all living creatures Learn 1. The Lords goodnesse and fatherly care of all living creatures is worthy to be marked and made use of for his praise in special the giving of every living creature their owâ— food convenienâ— for them and that in due season every day Who giveth food to all flesh 2. The mercy of the Lord toward his children is the cause of â—his care and respect unto such other creatures as man hath need of For his mercy endureth for ever 3. The care which God hath of all flesh to give them their food is a ground of assurance to his people of his far greater care of them For his mercy endureth for ever to them Ver. 26. O give thanks unto the God of Heaven for his mercy endureth for ever From the close of the Psalme Learne 1. Heaven and heavenly gifts are the height of all the felicity of the Saints and the flower of all Gods benefits unto his children for which above all other favours he is to be thanked and praised by his people O give thanks unto the God of Heaven 2 God is the strong God of heaven not only because he made the heaven and sheweth his glory most there but especially because he hath promised to
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
out in time of trouble so should we in the sense of our own inablity to suppresse them intreat God to bridle our tongue that nothing break forth to his dishonour Set a watch O Lord before my mouth keep the door of my lips Vers. 4. Incline not mine heart to any evil thing to practise wicked works with men that worke iniquity and let me not eat of their dainties In the third petition for guiding of his heart and actions Learn 1. The godly are subject also to another tentation under persecution to be driven to some unlawfull way of revenge or some sinfull compliance with the wicked either by terror or allurement as this petition doth import 2. The holiest of Gods servants have reason to pray unto God Lead us not into tentation when they consider that their daily sinning may open a door to justice to give over their hearts for a time to its own natural wicked inclination for in the sense of this danger David prayeth Encline not my heart to any evil thing 3. As to meet injuries with injuries is not a meanes to be rid out of trouble but a meanes to involve us in further trouble so also to comply with workers of iniquity for fear of danger from them is not a meanes to eschew trouble but rather a meanes to draw down Gods wrath Encline not my heart to any evil thing to practise wicked works with them that work iniquity 4. As the Lord is the only Sovereigne over the heart in whose hand the heart is to turne it where he pleaseth so will he being intreated by prayer set it right Incline not my heart to any evil thing 5. The present pleasure and commoditie of sinne is in high estimation with the sinner and much sweeter to him then what he may lawfully enjoy The pleasures of sinne are his delicates 6. No man can keep himselfe from being taken with the allurements of a sinfull course except the Lord preserve him Let me not eat of their dainties 7. The holiesâ— men in Scripture have been most sensible of the impotency of their own free will and inability to resist tentations or to bring forth the habits of grace unto action most diffident of themselves most dependant upon God most carefull to make use of meanes and consciencious in following of ordinances as their prayers do testifie Encline not my heart to any evil thing let me not eat of their dainties Vers. 5. Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities The fourth petition is for the benefit of the communion of Saints wherein David perceiving the mischief which unhappy flatterers about the King procured to the King and to the godly in the land he prayeth to God to grant him such godly men about him as would never consent to any wrong deed of his but would disswade him dissent from him yea reprove and rebuke him rather if need were which sort of friendly smiting of him he promiseth shall be most acceptable to him and for this he giveth four reasons the first whereof is because he had so much love to his enemies as to pitty them in their calamities and to pray for them Whence learn 1. As flatterers are a plague to Princes especially when they are upon unjust courses so righteous and faithfull admonishers of us in whatsoever place we are in are a notable blessing and worthy to be prayed for Let the righteous smite me 2. According as a man doth hate sinne and love righteousnesse so he hateth flattery and loveth to be freely dealt with and reproved or admonished for it is the love of righteousnesse and hatred of sinne which maketh David say Let the righteous smite me 3. No man is so farre mortified but a reproof will be a wound to his proud flesh Let the righteous smite me 4. Free dealing and plaine reproof is a fruit of love unfeigned Let the righteous smite me it shall be a kindnesse 5. As most precious oile is to the body so is the counsell admonition and reproof of the righteous to the soul for the fruit of both is health and gladnesse Let him reprove me it shall be an excellent oile which shall not break my head 6. The godly when they are persecuted need not to seek private revenge for calamities do abide their persecutors which they by faith in Gods Word may clearly foresee as David here doth presuppose unquestionably that their calamities were coming My prayer shall be in their calamities 7. The Lords children should be so far from private revenge and so ready to come off that course if they be tempted to it that they should keep so much love to their adversaries as may make them discharge all commanded duties toward them as David here is disposed whose words import thus much if I were set upon private revenge Lord let me finde a friend to hinder me because I resolve to follow the duties of commanded love toward mine adversaries For yet my prayer also shall be in their calamities And this is the first reason of the fourth petition Vers. 6. When their judges are overthrown in stony places they shall heare my words for they are sweet The second reason is from his purpose to deal with the simple people who now did persecute him by the misleading of their corrupt Rulers as with his kindly subjects disciples or children and doth hope to finde them tractable Whence learn 1. Difference must be put between ring leaders in an evill course and those that follow it in simplicity for so doth the Prophet here put difference betwixt the people and their corrupt and wicked Judges 2. Wicked Rulers and mis-leaders of people shall be fearfully punished as they who are cast down from a steep place and fall among stones Their judges shall be overthrown in stony places 3. Mis-led people should be kindly entertained and instructed in the truth of Gods Word as disciples and children so soon as the Lord doth offer opportunity When their judges shall be overthrown in stony places they shall hear my words 4. As the doctrine of grace and godlinesse is sweet and pleasant in it selfe so should it be esteemed of by the preachers and so recommended to the people and so handled in the way of preaching of it as it may be acknowledged by the people to be such and this shall be if with the deciphering of sinne and the curse the remedy constantly be holden forth in Christ if with the doctrine of all moral duties people be directed to draw strength to obey them from Christ and to seek to have their service acceptable through Christ for thus shall the words of the Lord be both pleasant and profitable to people This course did David resolve They shall hear my words for they are sweet Ver. 7. Our bones are scattered at the grave mouth as
from them for a time yet they cannot debar them from seeking favour and pardon according to the Covenant of grace especially when they are studying to serve God as this example teacheth us And enter not into judgement with thy servant 5. There is no way of justification by the works of the Law neither before regeneration nor after but only by grace for David a man of singular holinesse saith Enâ—er not into judgement with thy servant for in thy sight shall none living be justified to wit if thou enter into judgement with him according to the Law of works Ver. 3. For the enemie hath persecuted my soule he hath smitten my life down to the ground he hath made me to dwell in darknesse as those that have been long dead 4. Therefore is my spirit overwhelmed within me my heart within me is desolate The reasons of his prayer are two the first is taken from the miserable condition wherein the violence and oppression of the enemie hath driven him v. 3 4. the other is from his careful use of the meanes for finding grace v. 5 6. In the first reason Learn 1. After we have fled to Gods mercy according to the Covenant of grace for remission of sin we may confidently lay forth all our worldly trouble before God and hope for relief as here David doth 2. It is not strange to see the godly in a manner wracked by their persecutors and undone in their worldly condition for so was David served The enemie hath persecuted my soul he hath smitten my life down to the ground he hath made me dwell in darknesse as those that have been long dead and this he speaketh in regard of his being hunted from place to place and forced to hide himself in the wildernesse and at length to take banishment upon him and to live among idolaters in the land of darknesse 3. Troubles when they are long continued are able to daunt the natural courage of the stoutest of Gods servants for God for emptying of his owne children of self-conceit and humbling them in the sense of their own weaknesse useth to suffer trouble to have more weight then they could before-hand apprehend as here Therfore is my spirit overwhelmed within me my heart within me is desolate 4. How heavie soever trouble be found and how unable soever we finde our selves to bear it any longer yet must we not succumbe nor give over wrestling but must present our case unto the Lord as this example doth teach us Ver. 5. I remember the dayes of old I meditate on all thy works I muse on the work of thy hands 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah From the second reason of his prayer taken from the conscience of his diligent use of the ordinary meanes for finding comfort and relief Learn 1. The remembrance of our own former experience and of the experience of others of the Saints set down in Scripture which should have force to support our faith albeit we have nothing of our own experience is a fit exercise for a fainting soul under trouble as here we see I remember the dayes of old I meditate on all thy works 2. The meditation of the works of Creation and Providence is a fit meanes also to support our faith in Gods Word albeit we have no example nor experience of any who had been in the like condition before us for therein we shall finde the evidence of what the wisdom and Omnipotency of God can do in performing of promises I muse on the works of thy hands 3. Before we can draw profit by the pledges of Gods power apparent in his works we must resolve to meditate and muse upon them at leasure for a slight look of these will not draw forth the profitable use of them I remembered I meditate I mused saith David 4. With meditation upon Gods works earnest prayer must be joyned I stretch forth my hands unto thee 5. When faith seeth not only a promise of help but also by the experience of others who have been helped a probability also of its coming speed it raiseth a drought and longing for the fruit of the promise and keepeth the eye fixed upon God without looking for relief from any where else My soul thirsteth after thee as a thirsty land Ver. 7. Heare me speedily O LORD my Spirit faileth hide not thy face from me lest I be like unto them that go down into the pit In the rest of the Psalme he presseth this prayer in nine petitions more particular The first is for speedy deliverance the second for some blink of favour and both these have their reasons adjoyned in this verse Whence learn 1. Sore trouble and long delaying of Gods help is able to shake faith and weaken courage Hear me speedily O Lord my heart faileth 2. The beleever must never give over seeking of Gods help how nigh soever he be to failing and falling off Hear me O Lord my spirit faileth me 3. Faith maketh use of extreme dangers and instant destruction as of wings to mount it self up unto God for death and destruction cannot be so nigh but faith findeth time to flee to its refuge and run to God to interpose himself before destruction be executedâ—s Hear me speedily my spirit faileth 4. The Lords displeasure apprehended in trouble is more terrible then the trouble it self and the least intimation of his favour is very life and delivery for Hide not thy face from me was here Davids deepest distresse and the shewing of the least blink of Gods favour should have relieved him 5. The Lord will not suffer his childrens faith to be over set albeit he suffer it to be hardly assaulted Hide not thy face from me lest I be like to them that go down to the pit or lest I be like to them that perish 6. The sense of trouble and weaknesse in Gods children acknowledged before God is more able to bear them through from under their troubles then all the stupid stoutnessâ— of contumacious mindes as the experience of this Champion David sheweth unto us Vers. 8. Cause me to hear thy loving kindnesse in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soule unto thee The third petition is for timous comfort in the Word of promise and the fourth is for direction in the way of Gods obedience and both have their reasons adjoyned in this verse Whence learn 1. The consolation which the believer doth seek is that which is promised in the Word and he will content himself with the comfort which cometh by hearing till the full effect of the promise come Cause me to hear thy loving kindnesse 2. That comfort is indeed early and sufficiently timous which cometh before we perish or despair Cause me to hear thy loving kindnesse in the morning 3. Trusting in God without comfort is a reason to perswade
us we shal have comfort and the readiest way that can be to come by it Cause me to hear thy loving kindnesse for in thee do I trust 4. As it is the believers trouble to be in such perplexity as not to know how to behave himself in it so is it a part of his comfort and delivery to understand what to do next and how to behave him self Cause me to know the way wherein I should walk 5. He who seeketh direction from God must lift up his heart off all diversions and depend on God only for I lift up my soule to thee is the reason of his petition to be directed Ver. 9. Deliver me O LORD from mine enemies I flie unto thee to hide me The fifth petition is for delivery from his enemies whereunto a reason is added here Whence learn 1. As there is no enemie from whom the Lord cannot deliver a man who is reconciled how potent soever the enemie be so deliverance from ouâ— enemies is a fruit of our friendship with God Deliver me from mine enemies 2. Albeit our enemies had compassed us so as there were no apparent escape yet the believer may finde a hiding place in God I flie unto thee to hide me Ver. 10. Teach me to do thy will for thou art my God thy Spirit is good lead me into the land of uprightnesse The sixth petition is for grace to walk righteously and holily till he came to heaven which he calleth the land of uprightnesse Whence learn 1. In time of trials and troubles men are in no lesse danger of sinning and foul-losing then they are to fal into further bodily dangers and inconveniencies and have need in the sense of their inability to walk circumspectly and to seek direction from God Teach me to do thy will 2. The Covenant of grace wherein the believer is entered giveth ground to pray and hope for the growth of sanctification Teach me to do thy will for thou art my God 3. We have need of such teaching as hath with it leading such direction as hath with it strengthening unto obedience such information as doth direct us not only in the general rule but also how to apply it in particular actions and which doth not leave us in any part of our dutie to our selves Teach me lead me 4. Heaven is the land of uprightnesse and we must have the Lords constant teaching and his constant leading of us till we be possessed of heaven Lead me into the land of uprightnesse 5. The teacher and leader of believers in the obedience of Gods Word and Will is the Spirit of God whose goodnesse must be opposed to our natural sinfulnesse and ill deserving Thy Spirit is good lead me into the land of uprightnesse Ver. 11. Quicken me O LORD for thy Names sake for thy righteousnesse sake bring my soule out of trouble The seventh petition is for some reviving of his damped and dead spirit and the eighth is for ending the course of the enemies persecution of him and reasons are subjoyned to both Whence learn 1. Albeit believers be subject to soul-fainting and deadnesse yet they retain life spiritual in such a measure as maketh them still sensible of their own weaknesse and able to bemoan themselves unto God who is able to revive them Quicken me O Lord. 2. It concerneth God in his honour to revive the spirits of the contrite ones when they have their recourse unto him Quicken me O Lord for thy Names sake 3. Albeit the Lord acquaint his children with trouble yet he will not suffer them to lie still in trouble but will in due time set them free Bring my soule out of trouble 4. The Lord will have his justice not terrible to his children in trouble but comfortable and a pawne of their delivery from their oppressors For thy righteousnesse sake bring my soul out of trouble Ver. 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soule for I am thy servant The ninth petition is for the overthrow of his desperate enemies whereunto reasons are added Whence learn 1. The enemies of the righteous who are persecuted for righteousnesse shall perish Cut off mine enemies destroy them all 2. Mercy to the Lords oppressed children and justice against their enemies go together and the work of justice on persecutors is a work of mercy to the oppressed Of thy mercy cut off mine enâ—mies 3. As the conscience of endeavour to serve God giveth sweet refreshment in time of trouble so our short coming must not deprive us of the title of servants but we must assert our interest in God our Master and Lord so long as we love to do his will as David doth here for I am thy servant PSALME CXLIV DAvid being now King but yet not fully setled on his throne in this Psalme giveth thanks to God for the work already wrought v. 1 2 3 4. and prayeth for compleating the deliverance and setling of him in his Kingdom v. 5 6 7 8. and in hope to be heard promiseth praise to God v. 9 10. and in the last place repeateth his petition with reasons taken from the benefit which should redound unto the Lords people by setling of him in his Kingdom v. 11 12 13 14. Vers. 1. BLessed be the LORD my strength which teacheth my hands to warre and my fingers to fight 2. My goodnesse and my fortresse my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me 3. LORD what is man that thou takest knowledge of him or the sonne of man that thou makest account of him 4. Man is like to vanity his dayes are as a shadow that passeth away In Davids thanksgiving for what the Lord had done for him Learn 1. As we are to praise God for mercies received when we would have new mercies so we are to strengthen our faith for receiving new benefits by looking what we have received already as David doth here 2. The believer hath all his abilities and furniture not so much in what is received already in himself as without himself in God Blessed be the Lord my strength 3. As what skill what furniture of strength what successe a man hath in any thing is of the Lord so the acknowledgment thereof is both a part of his thankfulnesse unto God and a meanes of the confirmation of his own faith Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight 4. What the Lord is in his own nature he is in his good-will Covenant and operation toward the beleever and so appropriate unto the believer as his own treasure out of which he is furnished in all things therefore David calleth him My goodnesse 5 â—â—ny evils are ready to rush in upon the believer which the Lord wardeth off as a bulwark and upon this account David aith My fortresse 6. When trouble from the world and inferiouâ— creatures do fight against the
Gods greatnesse and from the Prophecie of the continuall proclamation of it to be in the Church earn 1 The greatnesse of God manifested in his work partly in the manneâ— of manifestation of his presence now and then by apparitions partly in the amplitude of his dominion of his pâ—werâ— of his wisdome and of his providence c. is worthy of ouâ— meditation and to be acknowledged by us and the Lord himselfe worthy to be praised for this his greatnesse Great is the Lord and greatly to be praised 2. When we have searched what we can and have meditated till we be faint there is no finding out of the Lords greatnesse His greatnesse is unsearchable 3. As it is the duty of the Church in every age to praise God and to transmit the praises of God to the posterity so it is the Lords purpose to have a care that this duty be done in all ages for it is prophesied One generation shall praise thy works to another 4. Every age shall have their own addition of Gods mighty acts in their time unto what he hath done formerly They shall declare thy mighty acts Ver. 5. I will speak of the glorious honour of thy Majesty and of thy wondrous workes 6. And men shall speak of the might of thy terrible actes and I will declare thy greatnesse 7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse In Davids engaging of himself the second time to praise God and in his prophesying of the Churches holding up the song Learn 1. In God and in his works and wayes there is a wonderfull beauty and comelinesse a splendor of glory and a shining Majesty to be seen and that should be observed and talked of by the observers unto the edification of others I will speak of the glorious honour of thy Majesty 2. There is no looking in upâ—n God immediately but men must behold him as he letteth forth himselfe in his Word and works to be seen for I will speake of thy wondrous works is subjoyned to the talking of Gods glorious honour and Majesty 3. When men do not mark his works of mercy and bounty the Lord will shew unto them works of justice that is terrible works and give them matter of talking upon this account And men shall speak of the might of thy terrible acts 4 He who knoweth most of God or hath seen and observed best his operations should labour most to set forth his praise who ever come short in the duty such a man should not faile as David doth teach us saying I will declare thy greatnesse 5. Albeit every work of God be matter of his praise yet the works of mercy and truth to and for his Church is the special theme which the Lord giveth his people to study and declare They shall abundantly utter the memory of thy great goodnesse 6. The righteousnesse of God whereby he justifieth sinners and sanctifieth the justified and executeth judgement for his reconciled people is the sweetest object of the Churches joy for they shall sing of thy righteousnesse Vers. 8. The LORD is gracious and full of compassion slow to anger and of great mercy In the second place he praiseth God more particularly and giveth some ten reasons or arguments of his praise the first is from his grace toward sinners Whence learn 1. Unworthinesse and ill deserving should not hinder sinners to come to receive mercy and reconciliation The Lord is gracious 2. Albeit the sinner hath drawn on much misery upon himselfe and justice hath seized upon him for his sinnes yet may he be relieved and brought out of his misery if he seek the Lord For the Lord is full of compassion 3. Albeit the Lord be sundry wayes provoked to visit with the rod yet he gives time to repent before he declare his wrath He is slow to anger 4. The Lords anger doth not endure longer then his people be humbled in the sense of their provocation and when they seek pardon he is ready to grant it He is of great mercy Vers. 9. The LORD is good to all and his tender mercies are over all his workes The second reason of Gods praise is his bounty generally unto all his creatures and that for mans sake Whence learn 1. The Lord is good and kinde to all men even the wicked not excepted The Lord is good to all 2. Gods mercy may be seen toward man in the continuation of the whole course of the creatures which being defiled by mans sinne he might in justice have abolished or made them either uselesse to man or else instruments of his grief His tender mercies are over all his workes Ver. 10. All thy works shall praise thee O LORD and thy Saints shall blesse thee The third reason of Gods praise is the glory of his works which do furnish matter unto the Saints to blesse God Whence learn 1. Albeit all men were silent the Lords works one and all shall speak each of them in their own kinde to the praise of God All thy works shall praise thee O God 2. Albeit every man doth not make use of Gods goodnesse and works but most men do smother the glory of God in their atheisme yet the Lord hath a number who have found grace in his eyes who shall observe Gods goodnesse both to the creatures and to themselves and shall blesse him upon that account And thy Saints shall blesse thee Vers. 11. They shall speak of the glory of thy Kingdâ—me and talk of thy power 12. To make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome The fourth reason of Gods praise is from the Lords dominion and power whereof the Saints are both observers and Heraulds Whence learn 1. There is no lesse matter of praising God for the upholding and governing of the creatures then for making of them They shall speak of the glory of thy Kingdome and talk of thy power 2. The Lord will have his Saints to instruct such as are not converted to know his glory power and Majesty that they may be brought in and made subjects of his special Kingdome of grace Thy Saints shall speak of the glory of thy Kingdome and talk of thy power to make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome Vers. 13. Thy Kingdome is an everlasting Kingdome and thy dominion endureth throughout all generations The fifth reason of Gods praise is from the perpetual endurance of Gods Kingdome Whence learn 1. Earthly Kings as they have but few subjects so they live but a short while in their Kingdome but the Kingdome of God both that general Kingdome which he hath over all the creatures and that special Kingdome over the Saints in his Church is from age to age perpetual Thy Kingdome is an everlasting Kingdome and thy dominions endureth throughout all generations Vers. 14. The LORD upholdeth all that fall and raiseth up all
to praise God to be still lying on him as this example of David in the close of the Psalme doth shew us 2. The Lord will be praised in our spirits and outwardly in our words and externall expressions also My mouth shall speak the praises of the Lord. 3. Some duties belong to some persons and other duties belong to other persons but the duty of praising the Lord is the duty of every man albeit only the believer giveth obedience to this Let all flesh blesse him 4. It is needfull that every worshipper of God in the discharge of praise remember their own frailty and be hâ—mbled Let all flesh blesse him 5. The duty of praising and blessing God must be so holily discharged as the Lord may be honoured in effect Let all flesh blesse his holy Name 6. Such as praise God and bâ—esse him heartily shall follow this exercise for ever Let all flesh blesse his holy Name for ever and ever PSALME CXLVI THis Psalme is a Psalme of praise wholly wherein when the Psalmist hath exhorted all men to praise the Lord he engageth himselfe to the work v. 1 2. Then he teacheth the way how to praise God in effâ—ct to wit by renouncing all carnall confidence and trusting only in the Lord v. 3 4 5. Thirdly he giveth reasons both of trusting in God and praising of God and closeth as he begun with the same exhortation to praise God Vers. 1. PRaise ye the LORD Praise the LORD O my soul 2. While I live will I praise the LORD I will sing praises unto my God while I have any being From the stirring up of others and himselfe to praise God Learn 1. The duty of praising God is so necessary so deserved by God so profitable to us and so spiritual that we had need frequently to stirre up our selves and others unto it Praise ye the Lord. 2. For discharging the duty of praise all the powers of the soul must be stirred up the minde to meditate the memory to bring forth former observations the heart and affections for discharging of the duty in the best manner Praise the Lord O my soul. 3. Whatsoever concurrence we finde of others in the work of praise lesse or more let us set our selves seriously and heartily unto it and engage our own heart for it While I live I will praise the Lord. 4. There can be little heartinesse in this work till the soul lay hold on God by faith and embrace the Covenant of grace and so finde its own interest in God and then the soul will praise in earnest as the Psalmists example may shew us I will sing praises to my God while I have any being Vers. 3. Put not your trust in Princes nor in the son of man in whom there is no help 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish He sheweth the way how to praise God really to wit by renunciation of all earthly confidence and fixing faith and trust on God alone for renouncing of all confidence in creatures he giveth reasons v. 3 4. and for trusting in God he giveth reasons by praising of God unto the end of the Psalme In the forbidding of carnall confidence Learn 1. What a man doth most trust in that he esteemeth most of and praiseth it in his heart most therefore doth the Psalmist set us upon God as on the right object of trust and diverteth us from the wrong that he may teach us to make God the only object of praise 2. Because the maine object of our carnall confidence naturally is man in power who seemeth able to do for us able to promote us to dignity and riches and to keep us up in some state in the world therefore must we throw down this idolâ— in particular that we may place our confidence in God the better Put not your trust in Princes 3. To cut off carnal confidence in man that neither mean men may trust in great men nor great men may trust in the multitude of mean men we must remember that no man is naturally better then his progenitors but such as his fathers were such is he that is a sinfall weak and unconstant creature Put not your trust in Princes nor in the son of man 4. The reason why we should not put trust in man is because he can neither help himselfe nor the man that trusteth in him when there is most need In whom there is no help 5. He that cannot deliver himselfe from death is not to be trusted in because it is uncertaine how soon death shall seize upon him His breath goeth forth he returneth to his earth 6. Whatsoever the good will or purpose or promise of any man can give assurance of all doth vanish when the man dieth In that every day his thoughts perish Vers. 5. Happy is he that hath the God of Iacob for his help whose hope is in the LORD his God In the exhorting of us to trust in God he giveth this encouragement unto it that he who trusteth in God may look for help and happinesse in him Whence learn 1. The only true object of our faith and confidence is God as he is revealed by his Word to his Church to wit The God of Iacob the God of Israel 2. Faith in God bringeth true felicity with it and help in time of need Happy is he that hath the God of Iacob for his help 3. Hope of help and happinesse from trust and confidence in God must be grounded upon the Lords entering in Covenant with us and becoming ours through the Mediator whose hope is in the Lord his God Vers. 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever 7. Which executeth judgement for the oppressed which giveth food to the hungry the LORD looseth the prisoners 8. The LORD openeth the eyes of the blinde the LORD raiseth them that are bowed down the LORD loveth the righteous 9. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down 10. The LORD shall reigne for ever even thy God O Sion unto all generations Praise ye the LORD For encouraging of us yet more to believe in God who offereth himselfe to be reconciled with us and to be our God in Christ he giveth other ten motives and as every one of them is a point of Gods praise so is it a prop and pillar to support the believers faith The first motive to believe in God and first reason of Gods praise is his omnipotency and al sufficiency made manifest by the work of creation and preservation of all creatures Which made the heaven and the earth the sea and all that therein is 2. The second motive to believe in God is another point of Gods praise to wit his faithfulnesse in making and keeping Covenant and performing his promises unto everlasting Which keepeth truth for ever 3. The third point of
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
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
unto them not only 〈◊〉 what is given to the world but also above what is given to the visible members of the Church who are not as yet converted whereunto some reasons or motives unto the obedience of these exhortations are added Vers. 1. PRaise ye the LORD sing unto the LORD a new song and his praise in the Congregation of the Saints From the first two exhortations Learn 1. The elect regenerate or true believers have a song of their own for mercies proper to them beside the praise which they have to give for the Lords work round about them and therefore they have a proper reason to praise God for their own particular Praise ye the Lord. 2. The song of the redeemed elect and converted is a new song which shall never wax old nor be cut off an everlasting song Sing unto the Lord a new song 3. It is Gods ordinance that the worshippers of the Lord should have assemblies and meetings wherein publickly and joyntly they may glorifie the Lord in proclaiming cheerfully his praise Sing his praise in the congregation of the Saints Vers. 2. Let Israel rejoyce in him that made him let the children of Sion be joyful in their King From the third and fourth exhortation Learn 1. It is the Lords command that his people rejoyce in himselfe with a joy above all the joy which they can have in the creatures which God hath given to them that they may the more chearfully praise him Let Israel rejoyce in him 2. The Church of the elect and renewed Saints is the special workmanship of Gods grace not only as his creatures but also as his new creatures created in Christ Jesus unto good works Let Israel rejoyce in him that made him 3. The Church is a peculiar Kingdome by it selfe whereof God is King in a peculiar way able to govern his people by his Word discipline and Spirit and to defend his Church and all his own ordinances therein to the comfort of all the true members thereof Let the children of Sion be joyful in their King Vers. 3. Let them praise his Name in the dance let them sing praises unto him with the timbrel and harp From the fifth and sixth exhortation to praise God Learn 1. The joy of the believer is a great and growing joy arising from rejoycing in the former verse to exulting in this verse signified by dancing Let them praise his Name in the dance 2. The joy of the godly is a compleat joy imploying all and filling all the powerâ— of the soul signified by musical instruments used in the paedagogy of the old Church Let them sing praises unto him with the timbrel and harp Ver. 4. For the LORD taketh pleasure in his people he will beautifie the meek with salvation Of these exhortations he giveth two reasons Whence learn 1. The Lord loveth believers and repenteth not but resteth in his love and taketh pleasure in his workmanship upon them The Lord taketh pleasure in his people 2. The constancy of the Lords love towards his people is the ground of the Churches constant joy in God and perpetual praising of him Let them sing praises to him with the timbrel and the harp for the Lord taketh pleasure in his people 3. Whatsoever matter of joy believers or true Saints have in God yet they are acquainted with as much affliction in the world as emptieth them of rejoycing in themselves humbleth them and subdueth their spirits and maketh them to aime and endeavour without fretting or grudging to digest all the Lords dispensations toward them and for this cause the believers or Saints are called meek 4. Albeit the affliction wherewith the godly are acquainted doth obscure their blessednesse and hide the beauty thereof before the world yet God in love to them oft-times wipeth off the black and blemish of affliction by giving them glorious deliveries and at length he giveth to them full salvation He will beautifie the meek with salvation Vers. 5. Let the Saints be joyful in glory let them sing aloud upon their beds 6. Let the high praises of God be in their mouth and a two-edged sword be in their hand From the seventh eighth and ninth exhortations to praise God Learn 1. The godly or true members of the Church are Gods favourites endued with grace accepted through the beloved yea and are good to such as they live among for so much doth the word Saints import 2. The believer may be joyfull now for the glory hoped for and may glory in the promised blessednesse as if it were already possessed Let the Saints be joyfull in glory 3. The joy allowed upon the Saints is a lasting joy both day and night a joy which when they are most retired may be most injoyed which being examined in secret shall be found solid a joy full of quiet rest and peace as if they were â—esting in their beds a joy which shall continue with them when their bodies are lying in the grave for thus much may the words beare in divers respects Let them sing aloud upon their beds 4. The praises of God set down in his Word wherein the Lords Name and attributes the Lords promises and glorious woâ—ks especially done in favour of his Saints are set down are the matter of the Saints confidence gloriaâ—ion and joy worthy to be talked of and openly declared in the audience of others for the glory of God and edification of people for what the Lord is to wit wise powerfull mercifull just c. that the Lord is for his people and for every believer in him and therefore Let the high praises of the Lord be in their mouth 5 As the Word of God wherein Gods praises are set down is the matter and warrant of the Saints joy and confidence in God so also is it a powerfull weapon to overturn all adversaries power whatsoever both bodily and spiritual Let the pâ—â—ises of God be a two-edged sword in their hand Vers. 7. To execute vengeance upon the heathen and punishments upon the people 8. To binde their kings with chaine and their nobles with fetters of iron 9. To execute upon them the judgement written This honour have all his Saints Praise ye the LORD By way of motive unto the obedience of the former exhortations to rejoyce in God and glorifie him he subjoyneth a speciall use of the praises of God set down in Scripture in relation to enemies and persecutors of the Saints over whom all believers have a spiritual victory by faith in God so that as the Lords Officers they may pronounce doom and sentences condemnatory against all their enemies great and small according as the Scripture giveth them warrant And this doom and sentence of judgement pronounced by the believer whether in his own minde or vocally as occasion offereth must have execution undoubtedly following upon it according to what is written in the Scripture and this is no small honour allowed upon the Saints Whence learn 1. The elect and regenerate