it be of mans devising They are the work of mens hands 4 So many members as the Images have serving to represent some perfections by them are so many lies for they have mouthes but speak not eyes have they but they see not They have â—ares but they heare not noses have they but they smell not they have hands but they handle not feet have they but they walk not neither speak they through their throat Vers. 8. They that make them are like unto them so is every one that trusteth in them For closing this reason he turneth the reproach which idolaters did cast upon the true God and his worship over upon themselves Whence learn 1. Albeit the Lord be angry at his own people yet must they not forsake him and go after idols to be helped by them for so doth the Church here teach us 2. The consideration of the folly of false Religion should make us cleave the closer to the true Religion and to abhorre the errors of humane devising for so are we taught by this example 3. As it is an honour to be of the true Religion so it is the greatest disgrace a man can have to be an idolater for the disgrace of the idol falleth upon the worshipper thereof as here we see 4. All idolaters are brutish the makers of idols authorizers of them worshippers and servers of them are all like reasonlesse and senslesse blocks in this matter like the idols which they make They that make them are like unto them that is They have eyes and see not c. 5 Whosoever do expect any good by making or worshipping of images they joyne inward worshipping of them with the outward and in their expecting any good by that means they prove themselves like reasonlesse blocks as void of true wisdome in this point as images are of sense and motion So is every one that trusteth in them Vers. 9. O Israel trust thou in the LORD he is their help and their sheild 10. O house of Aaron trust in the LORD he is their help and their sheild 11. Ye that fear the LORD trust in the LORD he is their help and their shield In the latter part of the Psalme the Church is encouraged to trust in the Lord and so to expect deliverance according to the petition set down v. 1. And that by seven reasons The exhortation to trust in God is threefold one directed to Israel v. 9. Another to the Priests and Levits v. 10. The third to all that fear God v. 11. Unto which exhortation the first reason of encouragement is added and repeated again and again Whence learn 1. No tentation of affliction should drive us from expecting relief in trouble and trusting in God for it for notwithstanding the Church here is under the feet of the heathen yet all are exhorted to trust in God O Israel trust thou in the Lord. 2. Whosoever in their trouble do trust in God may be assured to be delivered and guarded against all evils which may marre their blessednesse Trust in the Lord for he is their help and their shield 3. The Ministers of Gods house should go before the Lords people in trusting in God and adhering to him specially in time of trouble O house of Aaron trust in the Lord. 4. Such promises as are made in common to the house of Israel are sufficient to support the faith of publick Ministers of the Lords house as here we see He is their help and shield 5. As every one that feareth God is of the number of true Israelites so trusting in the Lord he may be no lesse confident of the consolation and protection of God then the publick Ministers of the Lords house Ye that fear the Lord trust in the Lord he is their help and their shâ—â—ld And this is the first reason of encouragement to trust in God Ver. 12. The LORD hath been mindfull of us he will blesse us he will blesse the house 〈◊〉 Israel he will blesse the house of Aaron 13. He will blesse them that fear the LORD both small and great The second reason of encouragement is taken from former experience of Gods respect unto his people that fear him and the third is taken from the promise of blessing them in time to come Whence learn 1. Albeit the Lord useth to afflict his people yet he doth not forget them or lay aside affection to them The Lord hath been mindful of us 2. The right use of by-past experience of Gods care of us in affliction and trials is to put trust in God in after-times of new trial and affliction as here The Lord hath been mindfull of us is made use of to this end 3 As the duty in trusting in the Lord is common to all sorts of persons so the blessing of faith is common and doth belong to all sorts of beleevers great and small He will blesse us he will blesse the house of Aaron he will blesse them that fear the Lord both great and small Vers. 14. The LORD shall encrease you more and more you and your children The fourth reason of encouragement to trust in the Lord is because the number of beleevers shall be multiplied Whence learn Albeit the Church be driven to deep affliction and distresse yet the number of the believers in God shall increase and the measure of Gods graces in his people shall be augmented and no age even unto the last shall want a posterity of believers and God will make no end of blessing them which is â—o small encouragement unto believers The Lord shall encrease you more and more you and your children Vers. 15. You are blessed of the LORD which made heaven and earth The fifth reason of encouragement is because God omnipotent hath pronounced believers to be blessed how miserable soever they may seem to themselves and to others Whence learn 1. Whatsoever distresse believers may fall into yet can they never be accursed nor deprived of the blessing of righteousnesse and eternal life for it is said to them all You are blessed of the Lord who calleth things that are not and maketh them to be 2. The sight of the Lords work in making heaven and earth of nothing should strengthen us to apprehend how richly the Lord can and will perfect what he saith of blessing his people You are blessed of the Lord who made the heaven and the earth Vers. 16. The heaven even the heavens are the LORDS but the earth hath he given to the children of men The sixth reason of encouragement to trust in God is that albeit the Lord be abundantly satisfied in himselfe and needeth nothing from the world yet men have need to depend upon his goodnesse and trust in him who hath given unto them the use of his creatures on the earth Whence learn 1. As it is no need of any creature which hath moved God to make a world but rather his superabundant self-sufficiency hath made the heavens the earth to this
of the 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
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
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
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
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
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
reader in the maine points of salvation and commanded duties The entrance of thy word giveth light 5. An humble soul loving to be instructed albeit weak in natural judgement shall be made wise to salvation by it It giveth understanding to the simple 6. The more a man know the wonderfull excellency use and benefit of the Scripture the more will he love it and long to understand more of it as here the Psalmists experience teacheth I opened my mouth I panted for I longed for thy commandments 7. Common and ordinary affection or desire after the saving knowledge of the Scripture is not sufficient but affection earnestly bended is necessary according as the excellency of the wisdome in it doth require I opened my mouth and panted 8. The Word of God is no lesse necessary and comfortable to a mans soul then meat is to the hungry drink to the thirsty or coole aire to the weary I opened my mouth and panted 9. When a mans affection and love to Religion is kindled he hath great need to study hard to have sound knowledg and understanding of the Scripture lest his zeal and affection miscarry I longed for thy commandments Vers. 132. Look thou upon me and be mercifull unto me as thou usest to do unto those that love thy Name Unto this profession of his estimation and affection unto the Scripture he subjoyneth four petitions for the right use and benefit thereof The first is the sense of that mercy which is promised and usually bestowed upon such as love the Lord. Whence learn 1. The Lord bestoweth but short glimpse of his favour and reconciliation on his servants that they may finde their need to have that sense often renewed unto them Look thou upon me and be mercifull unto me 2. As it is a mark of Gods child to finde in himselfe love of Gods Name so it is a mark put upon him to be visited by God with glimpse of kindnesse and mercy to him Look upon me and be mercifull unto me as thou usest to do to them that love thy Name 3. As it is good to mark Gods usual dealing with his own children so it is good to study conformity with Gods children in our affection to God that we may sinde conformity with them in consolation for so doth the Psalmist here 4. It is wisdome for us not to affect singularity of divine dispensations toward us but to be content to be dealt with as others of Gods children before us have been dealt with Be mercifull to me as thou usest to do unto those that love thy Name Vers. 133. Order my stepts in thy word and let not any iniquity have dominion over me The second petition is for sanctification of his actions and for mortification of sinne Whence learn 1. Albeit we have the Word of God for our perfect rule yet we have need that God should fit us and strengthen us to the obedience of it Order my stepts in thy word Albeit by nature we are ignorant and erroneous uncertaine and unstable in the way of Gods obedience yet in the sense of our sinne and weaknesse we may pray to God with confidence to be heard Direct order and establish my steps in thy word for so much the Word in the Original doth import 3. Albeit by nature we are slaves to sinne and any sinne may bring us in subjection yet when in the sense of our weaknesse we have recourse to God to be helped we may pray with hope to be heard Let not any iniquity have dominion over me Ver. 134. Deliver me from the oppression of man so will I keep thy precepts The third petition is for delivery from the oppression of persecutors that they be not able to drive us from the belief and obedience of Gods Word Whence learn 1. Beside the body of sinne and inward tentations the godly have the persecution of the wicked without to drive them from Gods service as this prayer doth import 2. When the Lords servants in the sense of their weaknesse do seek help against persecutors he both can and will deliver them either by breaking the yoke of the oppressor or by giving strength to them to bear out in holy obedience of Gods Word under the burthen Deliver me from the oppression of man 3. The end of our seeking to be free from bodily bondage and trouble from men should be that we may serve God the more chearfully Deliver me so will I keep thy statutes Ver. 135. Make thy face to shine upon thy servant and teach me thy statutes The fourth petition is for spiritual consolation and increase of sanctification Whence learn 1. Albeit the sense of Gods favour to us may be withdrawn for a time yet the right which we have to God reconciled to us in Christ may bear us out in the hope of having it renewed unto us in his service Make thy face to shine upon thy servant 2. Because the Lord useth with the light of consolation to give also the light of direction in duties we should seek both and wait for both from the Lord Make thy face to shine and teach me thy statutes 3. As there are degrees of Gods manifesting of his favour and degrees of profiting in the obedience of Gods Word so should we seek the increase of both and no measure received should hinder the seeking of a greater measure as the often repeating of the same petitions in effect doth shew Make thy face to shine upon thy servant and teach me thy statutes Ver. 136. Rivers of waters runne down mine eyes because they keep not thy Law He addeth a reason to this last petition because it grieved him much to see God dishonoured by them among whom he lived and to see them by not obeying Gods statutes draw upon themselves Gods wrath Whence learn 1. He who is sorrowfull for dipleasure and dishonour done to God may look to be comforted by God as the connexion of this reason with the former petition doth teach 2. True zeal is so farre from private revenge of personal injuries received by persecutors as it can pitty their miserable case and mourn for them Rivers of waters runne down mine eyes because they keep not thy Law 3. Godly affections are larger then bodily expressions can set forth and that which bodily expressions do set forth signifieth a will to vent much more then the body could furnish Rivers of waters runne down mine eyes because they keep not thy Law TSADDI Ver. 137. Righteous art thou O LORD and upright are thy judgements In the last verse of this section he prayeth for a greater measure of the saving knowledge of the Scripture most ardently and premiseth eight reasons before the prayer from which he doth inferre his petition as a conclusion The first reason of this petition is from the righteousnesse of God which appeareth in the Scripture and in the execution of Gods Word Whence learn 1. The way set down in Scripture for justifying of men and the
way set down for sanctifying of men and for the saving of such as follow the way prescribed of God for salvation and the punishing of such as despise the way of life pâ—escâ—ibed are very righteous when they are well considered Upright are thy judgements 2. The way of righteousnesse set down in Scripture and of execution made according to it may be demonstrated by the essential righteousnesse of Gods nature because as he is righteous so must his Word and working conforme theâ—eto be righteous also Righteous art thou O Lord and â—pright are thy judgements Vers. 138. Thy testimonies that thou hast commanded are righteous and very faithfull The second reason of the petition is because the testimonies of Scripture which God hath commanded us to believe and obey are not only righteous but also very faithfull which can never faile a man that believeth and obeyeth them Whence learn 1. To the end that our faith and obedience may be solidly grounded we must hold for a foundation that the Scriptures are righteous and true and that every truth revealed therein doth include a command to believe it and every duty of men declared therein includeth a command to obey it Thy testimonies which thou hast commanded are righteous and very faithfull 2. It is needfull for a believer to labour to have the impression of the truth and righteousnesse of the Word of God in Scripture stamped on his own heart by freequent meditation and acknowledgement thereof as the Psalmists example here doth teach us Ver. 139. My zeal hath consumed me because mine enemies have forgotten thy words The third reason of the petition is because his zeal to the commands of God was so great as the opposition which his enemies made unto them did torment him and such zeal required growing knowledge Whence learn 1. Zeal had great need of sound knowledge that it misccary not and he that findeth zeal kindled in his breast should labour to informe himselfe well as the Psalmist doth v. 144. and here My zeal hath consumed me because mine enemies have forgotten thy word 2. Holy affections are able to work upon the body no lesse then common and natural affections My zeal hath consumed me 3. The contempt and misregard of the Word of God perceived in any especially in professors within the visible Church is a just reason of zeal a just cause of grief and anger against such workers of iniquity My zeal hath consumed me because mine enemies have forgotten thy word Ver. 140. Thy word is very pure therefore thy servant loveth it The fourth reason of his petition is because he seeth such holinesse and unmixed truth in Gods Word as he cannot choose but love it and therefore must pray that he may know more of it VVhence learn 1. The Word of God is a Word clean from all mixâ—â—re of flattery or falsehood tried to be true in the experience of all ages Thy word is very pure 2. New contemplations of the excellency of the Word of the Lord draweth forth new commendations of it and raiseth fresh affection of love to it Thy word is very pure therefore thy servant loveth it Ver. 141. I am small and despised yet do I not forget thy precepts The fifth reason of his petition is because the Word of God held up his heart and comforted him against all the contempt of men Whence learn 1. The godly may readily lose reputation at wicked mens hands when they will not comply with their wickednesse I am small and despised 2. Albeit we do lose estimation for adhering to the Word of God yet the Word should not lose estimation for that with us I am despised yet do I not forget thy precepts Vers. 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth The sixth reason of his petition is because everlasting righteousnesse and everlasting truth is in Gods Word and may be found in experience by it Whence learn 1. This is the excellency of the Law of God above all the lawes of men that not only it is righteous at the first giving out but also righteous in all ages and times Thy righteousnesse is an everlasting righteousnesse and thy law is truth 2. The righteousnesse which God hath devised and set down in his Word to justifie sinfull men is an everlasting righteousnesse even the righteousnesse by faith in Jesus Christ borne witnesse unto by the Law and the Prophets Thy righteousnesse is an everlasting righteousnesse and thy Law is truth 3. It is good for the setling and strengthning of the holds of our faith to consider again and again what excellent profit may be had by it and how true it is as here the Psalmist doth Ver. 143. Trouble and anguish have taken hold on me yet thy Commandments are my delight The seventh reason of his petition is because the Word of God hath been his delight when trouble and vexation hath befallen him for obedience of it Whence learn 1. The believer is not exempted from outward trouble for righteousnesse nor from the vexation and inward anguish of spirit which may follow it Trouble and anguish have taken hold on me 2. After that the believer hath felt his own weaknesse and the force of trouble he may expect victory over trouble and to be rid from the vexation of it and brought even to rejoycing in tribulation yet thy Commandements are my delight Vers. 144. The righteousnesse of thy testimonies is everlasting give me understanding and I shall live The eighth reason of his petition is because life everlasting is to be had by the everlasting righteousnesse set down in Gods VVord therefore he prayeth to have more understanding thereof that is to have more clear knowledge and more strong faith in Gods testimonies Whence learn 1. This is the main Doctrine in all the Word of God to teach men concerning everlasting righteousnesse or how a man is justified before God therefore is this again repeated Thy righteousnesse or the righteousnesse of thy testimonies is everlasting 2. The belief or saving understanding of this Doctrine bringeth eternal life to the believer and for this end being joyned as the last reason with the former seven reasons it should make a man seek to grow in the faith or in the saving knowledge of the testimonies of God set down in his Word Give me understanding and I shall live COPH. Vers. 145. I cried with my whole heart heare me O LORD I will keep thy statutes In this section he falleth on another maine petition unto God for restoring unto him and encreasing in him the vigour of spiritual life by his Word v. 149. and to presse this petition he useth foure arguments some going before some following after it The first argument hath foure branches the first is because he had prayed earnestly before for quickening of him that so he might be enabled to serve God Whence learn 1. When the world is crying Who will shew us any good thing this man wishing
for pleasure and that man for riches and he for honour and he for preferment the Lords children should be seeking grace to serve God as the Psalmist did I cried with my whole heart hear me O Lord and I will keep thy statutes 2. When the conscience can bear witnesse of hearty seeking of grace to serve God the Supplicant may confidently call for and expect comfortable quickening of his spirit unto Gods service as the comparison of this verse with the 149. verse doth shew 3. Whatsoever spiritual grace we seek of God we should seek it earnestly for if we seek it so as if we did not regard whether we obtained our request or not such seeking should under-value the grace which we seek I cried with my whole heart Vers. 146. I cried unto thee save me and I shall keep thy testimonies Another branch of the argument is because he did not pray for delivery out of his trouble for satisfaction of his natural desire but that he might give further proof of his purpose to obey Gods Word Whencee learn The conscience of a sincere purpose to seek God may encourage us to seek both consolation and lively ability to serve him I cried unto thee save me and I shall keep thy testimonies Vers. 147. I prevented the dawning of the morning and cried I hoped in thy word A third branch of the argument is because out of hope to finde the fruit of Gods promises he had been early about the duty of prayer Whence learn 1. Prayer should be earnestly followed and with no small diligence in using of the meanes specially of prayer so the Lords children come by their holy desires as here we see I prevented the dawning of the morning and cried 2. Looking unto the Word doth furnish faith and hope and faith and hope do furnish prayer or else the Supplicant might soon faint I cried I hoped in thy Word Ver. 148. Mine eyes prevent the night-watches that I might meditate in thy word A fourth branch of the argument is because when his nights rest was broken by troubles he did meditate on Gods Word when his persecutors were securely sleeping Whence learn 1. The difficultie wherein the Lords children are cast many times doth bereave them of their nights rest Mine eyes prevent the night-watches 2. The time which solicitude doth take from our sleep is to be spent upon prayer and meditation of Gods Word and not upon perplexing thoughts Mine eyes prevent the night-watches that I might meditate in thy VVord Vers. 149. Heare my voice according unto thy loving kindnesse O LORD quicken me according to thy judgement This is the main petition in this section put up for renewing and encreasing in him the vigour of spiritual life by faith in the Word wherein he giveth a second reason of this his prayer taken from Gods kindnesse expressed in his promises Whence learne 1. Albeit a man had no special promise of help in a particular exercise of trouble yet the consideration of Gods mercy and loving kindnesse manifested in general in his Word is a sufficient ground to strengthen his hope to be helped Hear my voice according to thy loving kindnesse O quicken me according to thy judgements 2. As the feeling of spiritual deadnesse doth argue life and sense in Gods children so doth it fit a man for renewed influence and sense of spiritual life O Lord quâ—cken me according to thy testimonies Vers. 150. They draw nigh that follow after mischief they are far from thy law 151. Thou art near and all thy Commandments are truth The third reason of his petition is because his enemies were ready to do him a mischief and were far from regarding Gods law but he believed God was the more nâ—ar to deliver him and that his Word was true and therefore he desireth renewed vigour of spiritual life Whence learn 1. The more near that danger is the more ground of confidence have Gods children in their danger to call and hope for the influence of his Spirit They draw near that follow after mischief 2. The further the enemies of the godly are from Gods law and the nearer they are to do a mischief the nearer are Gods children to finde the communion of the life of God They draw near that follow after mischief they are far from thy law 3. For the consolation of a sufferer for righteousnesse it is necessary to believe Gods readiness to deliver him and to believe the truth of Gods Word whereby his cause is justified for the following of Gods command is a pledge of Gods assisting of him and delivery also no lesse then a promise Thou art near and all thy Commandments are Vers. 12. Concerning thy Testimonies I have known of old that thou hast founded them for ever A fourth reason of the petition is because he had long since experience of the everlasting stability of Gods testimonies and therfore craveth to be quickned according to them Whence learn 1. The faith of the stability unchangablenes of Gods Word in general is a good meanes of applying and making use of the passages thereof in particular Concerning thy testimonies I know that thou hast founded them for ever 2. By-past experience of the truth of Gods VVord is an encouragement to hope for help in like trials afterward Concerning thy testimonies I know of old that thou hast founded them for ever RESH Vers. 153. Consider mine affliction and deliver me for I do not forget thy law In this section he prayeth for delivery out of his affliction and for quickening of him by consolation and spiritual ability to serve God till the deliveâ—y came and to strengthen himself in the hope of obtaining this he bringeth forth eight reasons of his petition The first is the conscience of his adherence unto and endeavour to obey the Lords Word Whence learn 1. Albeit the Lord cannot but see and consider our trouble yet we can hardly rest satisfied till he by real effect make it evident that he pitiâ—th us in our affliction and delivereth us out of it Consider mine affliction and deliver me 2. As no trouble or tentation should drive us from the obedience of Gods Word so the more closely we adhere to the Word in the obedience of faith the more may we be assured to be delivered Deliver me for I do not forget thy law Ver. 154. Plead my cause and deliver me quicken me according to thy Word He urgeth the same petition and insinuateth a second reason for it from the Lords engagement by his Word to be Advocate for him to deliver him and to quicken him Whence learne 1 Albeit the godly under persecution have a good cause yet they cannot plead it except God their Redeemer shew himself as Advocate for them therefore prayeth the Psalmist Plead my cause 2. When God the Redeemer pleadeth a mans cause he doth it to purpose really and effectually Plead my cause and deliver me 3. Except the Lords Clients shall finde new influence from
faith there is a sincere keeping of the commands My soule hath kept thy testimonies 3. VVhere the love to Gods VVord and the obedience thereof exceedeth the mans love to any thing which might divert him there is a sincerity in keeping of the VVord I love thy testimonies exceedingly 4. As the looking alwayes unto Gods all-seeing eye is a special meanes to make a man keep his commands so the conscience of his endeavour so to do testifieth sincerity I have kept thy Precepts and thy Testimonies for all my wayes are before thee TAU Vers. 149. Let my cry come near before thee O LORD give me understanding according to thy Word In this last section he closeth all the former sweet meditations and comfortable expressions concerning his faith and love and the fruits thereof with five petitions The first is for the encrease of saving knowledge of the Scriptures Whence learn 1. Nothing is so necessary to be sought of God as practical knowledge whereby a man may know how to behave himself toward God and man in every estate according to the rule of Scripture Give me understanding according to thy word 2. If God delay to answer us in this petition or any other or seem to hide himself from us let us follow hard after him with earnest supplication as the Psalmist teacheth us Let my cry come near before thee O Lord. 3. The promises of Gods Word are sufficient to give us breath in crying and hope to have a good answer and patience till it come Give me understanding according to thy Word Ver. 170. Let my supplications come before thee deliver me according to thy Word The next petition is for deliverance out of his trouble Whence learn 1. Albeit the believer is not exempted from trouble but rather engaged to bear the crosse till he come to the crown yet is he priviledged to have accesse to God in prayer for comfort strength and deliverance from it Let my supplication come before thee deliver me according to thy Word 2. The believer craveth nothing but what is promised and as that may so it doth satisfie him Deliver me according to thy Word Vers. 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall speak of thy Word for all thy Commandments are righteousness He strengthens his hope in these two prayers by a promise of thankfulness for any measure of a gracious answer Whence learn 1. As the end of our petitions should be that we may be enabled to praise God really so the use of granting of our petitions should be thanks and praise My lips shall utter thy praise when thou hast taught me thy statutes 2. Thanksgiving in words doth best beseem the man who indeed is obedient in his life unto God and as no man can obey God in his deeds but he that is taught of God so he that is taught of God to obey in deeds may well promise upon that condition to praise God in words also My lips shall utter praise when thou hast taught me thy statutes 3. To teach others the wayes of God requireth that we our selves be taught of God When thou hast taught me thy statutes my tongue shall speak of thy Word 4. There is no ground of edifying our selves and others and of glorifying of God but from the Word of the Lord My tongue shall speak of thy Word 5. True righteousness is to be found only in the Word of God and nothing is approved in it nor recommended to us by it save righteousnesse only which should move us thy more to study it our selves and then to communicate it to others For all thy Commandments are righteousnesse Ver. 173. Let thine hand help me for I have chosen thy Precepts 174. I have longed for thy salvation O LORD and thy Law is my delight A third petition is for assistance in trouble till God should send full delivery to him whereof three reasons are subjoyned One from his making choice of the Word above all earthly things Another from his longing and expecting of deliverance according to it And the third is from his delight in the Word Whence learn 1. As they who are resolved to serve God may be sure of opposition and of adversaries and of trouble from them so may they be perswaded to finde Gods help in all their troubles against adversaries for this much is imported in those words Let thy hand help me 2. Aâ—beit allurements to divert the believer from Gods obedience be offered unto him yet must he reject them and deliberately prefer Gods obedience to them all for thus much is imported in the Psalmists practice For I have chosâ—n thy Precepts 3. He who hath preferred obedience to the baits of sin and hath resolved rather to suffer then to sin may look for Gods assistance to sustain him in his trouble that he shall never have cause to repent him of his choice Help me for I have chosen thy Precepts 4. Albeit it be natural to seek deliverance out of trouble yet it is proper to the godly to love no deliverance but such as God sendeth by his owne meanes in his own time and in this minde to wait for this sort of deliverance in the way of Gods obedience For I have longed for thy salvation O Lord was the Psalmists way to be delivered 5. The beleever is not comfortlesse in his trouble he hath his own spiritual comfort pleasure and delight in Gods truth or in God manifested therein Thy Law is my delight saith the Psalmist in trouble Ver. 175 Let my soule live and it shall praise thee and let thy judgements help me A fourth petition is for continuation of his life for honouring of God Whence learn 1. As the godly have no will to fall into the hands of men or to lose their life by murtherers so do they not love life but for further glorifying of God Let my soule live and it shall praise thee 2. Whosoever have a design to honour God in their life which design they have not as yet attained may lawfully pray for prolonging their life a while Let my soule live and it shall praise thee 3. As the Word of God hath pronounced sentence already for the sustaining of his suffering servants and for taking order with their persecutors so accordingly may the godly pray and expect to be helped Let thy judgements help me Ver. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy Commandments The fifth and last petition is that the Lord would recal the Psalmist now being a banished exile and bring him home to the communion of his people as a wandring sheep is brought home to the flock by a kindly shepherd Whence learn 1. As the beleever is alwayes a pilgrim in his affection toward this earth so also he may be corporally banished from his native countrey and thrust out fâ—om the fellowship of the Church as the experience of the
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