help for therefore is it repeated and laid down here for the last part of pouring out his soul My dayes are like a shadow that declineth and I am withered like grasse Ver. 12. But thou O LORD shalt endure for ever and thy remembrance unto all generations In the second part of the Psalme he striveth to comfort himself in the hope of grace to be shewn to the Church by seven arguments The first is because God hath purposed to perpetuate the memorial of himself unto all generations and endureth for ever to see it done Whence learn 1. There is ground of hope to believers in the saddest condition of the Church for albeit beleevers be mortal yet God in whom their life is hid is eternal But thou O LORD shalt endure for ever 2. Because God will have his Name known in all generations and will have his Word and Ordinances of Religion made use of among men for preserving the memory of his attributes works and will therefore the Church must continue from age to age Thou shalt endure for ever and thy remembrance unto all generations Ver. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come The second argument of his hope that God will shortly have mercy on his Church is because the time of the seventy years set for their captivity was now almost expired Whence learn 1. It is good reasoning from Gods unchangeablenesse to conclude a change of the sad condition of the Church afflicted from a worse unto a better Thou shalt endure for ever and therefore thou shalt arise and have mercy upon Sion 2. As the Lord hath set times for exercising his people with affliction so also set times for comforting of them again which time when it is come God will have mercy on them whom he hath afflicted Thou shalt arise and have mercy upon Sion for the set time to favour her for the set time is come Ver. 14. For thy servants take pleasure in her stones and favour the dust thereof The third argument is because the Lords people had a great affection to re-edifie the Temple lying now ruined Whence learn 1. It is no new thing to see the outward face of Religion and holy Ordinances defaced for the Temple of Ierusalem is here lying in the dust of a ruinous heap 2. The Ordinances of Religion shall not be utterly abolished but so much thereof shall be preserved as may serve for the furtherance of Reformation and re-edification of his Church in Gods appointed time as here the Temple is ruined but there are stones reserved for a new building 3. When the ordinances of God are at the lowest and most deformed in the eyes of the world they are and should be most lovely and looked upon with most estimation and affection of Gods people Thy servants take pleasure in her stones and favour the dust thereof 4. It is a good ground of hope that God will shortly repaire the ruines of Religion when he provides builders and doth put into their hearts a love to set upon the work of reformation as the Psalmist reasoning here doth teach us Ver. 15. So the Heathen shall feare the Name of the LORD and all the Kings of the earth thy glory The fourth argument of hope is from the promised Conversion of the Gentiles to whom the true Religion was to be transmitted in Gods own time by the means of restoring of the Church of the Jewes unto their wonted priviledge Whence learn 1. The enlargement of the knowledge and fear of God among them that know him not should be the aime and encouragement of zealous Reformers to use all means which may conduce for Reformation for so much we are taught in the Psalmâ—sts example desiring the restauration of the Church of the Jewes that the Gentiles might be brought in and by hope of the Conversion of the Gentiles giving hope of restauration unto the scattered Church of the Jewes for So the Heathen shall feare thy Name is the reasoning of the Psalmist 2. When the Lord is pleased to arise for restoring of his afflicted people unto comfort and of Religion unto its own beautie he can work so as Kings shall feare and tremble to see Gods care of his own despised people for so saith he The Heathen shall feare thy Name and all the Kings of the earth thy glory Ver. 16. When the LORD shall build up Zion he shall appear in his glory The fifth argument of his hope is from the glory which God should have in restoring of his Church Whence learn 1. Whatsoever instruments the Lord useth in the gathering of his Church he will have himself seen to be the builder thereof for it is the Lord here that shall build up Sion 2. As the glory of the Lord is obscured when his Church is scattered so when he sets up his own ordinances again his glory doth appear yea and that more then if his Church had not been scattered When the Lord shall build up Zion he shall appear in glory 3. The connexion of Gods glory with the salvation of his Church is a comfortable ground of hope that howsoever the Church be demolished yet it shall be restored and repaired again for When the Lord shall build up Zion he shall appear in glory importeth so much Ver. 17. He will regard the prayer of the destitute and not despise their prayer The sixth argument of hope is from the Lords respect to the prayers of his people Whence learn 1. The Lords people do reckon themselves destitute and desolate when they have not the face of a Church and do want the publick Ordinances of Religion which are the tokens of the Lords presence among them for especially in relation to their scattering from Ieruâ—alem and the Temple doth the Psalmist here call them destitute or desolate 2. When the Lords people are scattered one from another they can trust one another and meet together at the throne of grace by their prayer presented before God as here the faithful scattered in captivity do meet in a joynt Petition for the building up of Sion the destitute have their prayer put up in Gods hearing He will regard the prayer of the destitute 3. Albeit the Lords people be desolate and destitute of all earthly comfort and help and be despised by the world yet their persons and prayer are in estimation with God He will regard the prayer of the destitute and not despise their prayer Ver. 18. This shall be written for the generation to come and the people which shall be created shall praise the LORD 19. For he hath looked down from the height of his Sanctuary from Heaven did the LORD behold the earth 20. To heare the groaning of the Prisoners to loose those that are appointed to death 21. To declare the Name of the LORD in Zion and his praise in Ierusalem 22. When the people are gathered together and the Kingdoms to serve the
LORD The seventh argument of hope to be heard is from the assurance that as their calamity was foretold in Scripture so their delivery promised should be recorded in Scripture also to the praise of God to the edification and consolation of the Church of God in their solemn meetings in whatsoever Kingdoms they lived Whence learn 1. The more glory we foresee shall come to God by the granting of our prayers the more confidence may we conceive to have our petition granted as the Psalmists example doth teach us 2. God hath so provided that the exercise and experience of the Church in former times should serve to manifest his glory and edifie the posterity in after-times This shall be written for the generation to come 3. The Lord hath determined by holy Scripture to propagate true Religion whereby he may be glorified and his Church edified from generation to generation This shall be written for the generation to come 4. The gathering together again of a scattered Church the conversion of more sinners and drawing them into the Church and the perpetuation of the Church from age to uge is a Creation or work of the omnipotent Creator The people whâ—ch shall be created shall praise the Lord. 5. The Lord should be praised as for all his work so in special for the delivery of his Church and praised not only by them who do see his present work and are partakers in their own persons of the gift but also by all them that shall hear of the delivery in after times The people which shall be created shall praise the Lord. 6. The Lord doth so make manifest his particular and active providence about his people as all ages shall acknowledge his care for them for the posterity shall say He hath looked down from the height of his Sanctuary c. 7. Howsoever the Lord speak of his dwelling in his Sanctuary or in his Church here on earth yet must we conceive no thoughts but heavenly of him as present at once both in heaven and earth to hear and see the condition and carriage of every one He looked down from the height of his Sanctuary from heaven did the Lord behold the earth to hear c. 8. The Lords heavenly majesty doth not hinder him to humble himself to behold even the most contemptible things on the earth but rather he will thus raise his praise among men From heaven did the Lord behold the earth to heare the gâ—oaning of the prisoner 9. Albeit the Lords people may be prisoners and put to silence among men yet their sighes and groanes have a loud speech in the eares of the Lord He beholdeth the earth to heare the groanes of the prisoner 10. Albeit the Lord suffer his childien to be imprisoned and condemned to die yet he can interpose himself if he please for their delivery before the purpose of their enemies be executed He beholdeth the earth to loose those that are appointed to death 11. The end both of the sufferings and deliverances of the Saints is the glorifying of God and as their danger doth grow so doth the matter of Gods praise for doing for them grow up also For he beholds the earth to hear the sighes of the prisoner and to loose them that are appointed to death To declare the Name of the Lord in Sion and his praise in Ierusalem 12. The time of glorifying God for his works done for the Church of the Jewes is in a special manner to be under the Gospel in the assemblies of the Churches of the Gentiles for He loosed those that were apâ—ointed to death to declare the Name of the Lord in Sion when the people are gathered together and the Kingdomes to serve the Lord that is in the time when Christ shall make the Kingdomes of the earth subject to him Ver. 23. He weakened my strength in the way he shortened my dayes The third part of the Psalme wherein the Prophet declareth the cause of his sorrow v. 23. and his wrastling against it v. 24 25 26 27. and his victory over the tentation v. 28. As for the first he compareth the case of the Church unto his own personal condition for as he in the flower of his age was like to die by reason of grief for the Church so was the Church like to perish in their captivity and not to go on unto the hoped for coming of the Messiah and calling in of the Gentiles which was necessary for the perpetuation of the Church unto the end of the world Whence learn 1. There is such a strait union between the Church of one age and another that the whole Church is as one man the Church of the Jewes is as one Israel and there is such a union between the Church and every member thereof that every member may and should take and esteem the condition of the Church as his own personal condition and may speak of it so especially if he be the mouth of the body a Prophet or Minister of the Corporation of the Church for so much doth the Prophets example here teach us 2. The Church of Israel from Abrahâ—m forward was like a man entered in his journey and as it were by so many steps from one generation to another walking on to the coming and receiving of Jesus Christ the promised Messiah who was to come of them as the forme of speech here borrowed from a wayfaring man giveth us to understand 3. When the Lord did scatter the ten tribes and after that also did lead in captivity the other two unto Babylon it seemed unto Israel a stopping of them from going on their appointed journey to the coming of Christ and a making the tribe of Iudah so weak as there was no appearance of the possibility of their endurance or making progresse to their desired end for so much is imported in the words of the Prophet taking on the person of Israel He weakened my strength in the way 4. Yea there was fear of cutting off of that tribe and of the abolishing of Israel and that the Messiah coming of them should not appear and this was the exercise of the Church scattered in the Babylonish captivitie and the fear and the tentation wherewith the Church and the Prophet about the end of the captivity were wrastling as is expressed in these words He shortened my dayes that is to my appearance saith Israel by the Prophets mouth I was cut off from being as a Church or tribe for any such use as I expected 5. The desire after Christ and communion with him which the Church and every believer hath is like the longing which a man hath to be at his journeys end and the impediments which seem to hinder their communion with him are like the taking away of their life from them He hath shortened my dayes saith Israel Ver. 24. I said O my God take me not away in the middest of my dayes thy years are throughout all generations 25. Of old
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.
and we are escaped 4. It is as easie for God to deliver his people out of their enemies hands even when they have the godly in their power as to break a net made of threed or yarn wherewith birds are taken Blessed be the Lord the snare is broken and we are escaped 5. The fairest fruits of our by past experience is to glorifie God by confidence in him for time to come as here Our help is in the Name of the Lord. 6. Then is our confidence in God to be delivered from evil well bottomed when we consider the Lords Omnipotency manifested in the creation of the world and held out by his Word unto us for so much doth the Psalmist teach when he maketh mention of the Name of the Lord and the work of the Lord in professing of his confidence Our help is in the Name of the Lord who made heaven and earth PSALME CXXV THe scope of this Psalme is to confirme the faith of the believer persecuted and oppressed by the wicked that he may hold out walking in the straight way of Gods obedience and to this end the Psalmist useth four arguments The first is from the stability of the believers felicity v. 1 2. The second is from the short time of his trouble which he shall suffer by persecutors v. 3. The third is from the goodnesse which God will manifest toward him set down in the Psalmists prayer v. 4. The fourth is from the Lords judgement upon backsliding hypocrites who make shift for themselves to be freed from trouble by unlawfull meanes v. 5. Vers. 1. THey that trust in the LORD shall be as mount Sion which cannot be removed but abideth for ever 2. As the mountaines are round about Ierusalem so the LORD is round about his people from hence forth even for ever From the first encouragement to trust in God in the time of trial Learn 1. There is no service more acceptable to God or more profitable to us then glorifying of God by faith in him when tentations do assault us as the professing of the duty and motives which are used here do teach us 2. Seeing the happinesse of the believer is so established that he cannot misse of it he may the more chearfully hazard in God service all things temporal and moveable trusting in the Lord They that trust in the Lord shall he as mount Sion which cannot be removed but abideth for ever 3. The preservation of the believer and the stability of his blessednesse floweth not from any strength in himselfe but from the Lords guarding of him As the mountaines are round about Ierusalem so the Lord is round about his people Ver. 3. For the rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands unto iniquity From the second encouragement of the beleever to trust in God in the time of trial Learn 1. No promise made to the believer must secure him from being exercised with trouble but rather must fore-warne him of and fore-arme him against trouble for here it is presupposed he may be burthened by the rod of the wicked 2. It is a sore trial for the godly to have their Rulers their persecutors for righteousnesse but this exercise shall not last long For the rod which is the signe of power of the wicked shall not rest on the lot of the righteous 3. Because there is hazard lest the believer should faint in trouble therefore the Lord will not trie his own who believe in him above their strength but will give them a deliverance that they may escape The rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Ver. 4. Do good O LORD unto those that be good and to them that are upright in their hearts From the third motive to believe in God in time of trial especially Learn 1. The true believer is a good man harmless bountifull delighting to do good to all men and to do wrong to no man for here he is so called Do good O Lord to those that be good 2. Albeit the believer seem to be hardly handled by afflictions yet shall it afterward appear that God hath thereby been working for his welfare for the praâ—er of the Psalmist indited by God doth promise so much Do good O Lord unto those that be good 3. As a man that trusts in God is honest in his heart how weak soever in doing the good he would and he taketh care not only to cleanse his life but also to purifie his heart so shall he be dealt with by God as a good man whatsoever be his own estimation of himselfe Do good to those that are good and unto them that aâ—e upright in their heart Ver. 5. As for such as turn aside unto their crooked wayes the LORD shall lead them forth with the workers of iniquity but peace shall be upon Israel From the fourth motive to believe in God for bearing out in trial Learn â—â— In the time of trial there will sundry be found hypocrites counterfeit dealers misbelievers who will shift for themselves and turn aside from the obedience of faith by their own crooked â—ourses as here is insinuated As for such that turne aside unto their crooked wayes 2. God will decipher hypocrites who do not trust God or do not adhere to the obedience of faith in time of trouble and triall and will put them as complyers with the wicked in the same reckoning with his open enemies The Lord will lead them forth with the workers of iniquity 3. To look upon the judgements of God pursuing backsliding mis-believers in time of persecution should be a strong motive to make professors constant in the obedience of faith on all hazards in time of trial for the punishment of the wylle mis-believer is set down here to teach men to be honest and stout in the faith and obedience of God For such as turn aside unto their crooked wayes the Lord shall lead them forth with the workers of inâ—quity 4. Whatsoever trouble the Lords people shall be put unto in the time of trial they shall still remaine in Gods favour and grace and when the Lord hath purged his Church in some measure by winnowing corrupt hypocrites out from among his people the Church shall be restored to her peace But peace shall be upon Israel PSALME CXXVI THis is the Churches song of thanksgiving for her delivery from the captivity of Babylon wherein first the greatness of the mercy is set down v. 1 2 3. then a Prayer to God for enlarging of the benefit by making many to embrace the offer of delivery v. 4. and thirdly an encouraging consolation to such as had returned or should returne from Babylon to their own land v. 5 6. Ver. 1. WHen the LORD turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our
he had found in his own experience so he recommendeth the following of his example unto all Gods people as the way to be constant in their hope v. 3. Whence learn 1. Albeit pride be a riâ—e vice which attendeth vaine man in every degree of excellency and supposed worth in him yet the grace of God is able to keep humble a wise rich and potent man yea to keep humble a King and Conquerour for it is David who saith here Lord my heart is not haughtie 2. He who will approve himself in his humility unto God must purge his heart as the fountain from pride and his eyes and outward carriage also that they be not the signes and tokens of pride and watch over his actions that they go not without the bounds of his calling and commission given to him in Gods Word Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me 3 Albeit the most excellent of men are but witless weak and unclean things comparable to young children lately weaned from the breasts yet it is the property of the godly to know this and acknowledge himself to be as a childe that is weaned of his mother 4. The Lord is as a mother wise and tender toward his children dealing with them as their age weaknesse witlesnesse and other necessitâ—es do require for so much doth the similitude lead us unto 5. The godly must not look to be satisfied in their childish will and appetite but must resolve to be deprived of their carnal comforts which naturally they most affect as a childe weaned is put from the breast to a more hard diet this doth the comparison import 6. The humble man must be content to be handled and dealt with as the Lord pleaseth and to submit himself absolutely unto Gods dispensation must depend upon his care and favour and wait for the manifesting of it when and how it shall please God to dispose and this most of all doth prove humility My soule is even as a weaned childe 7. The peace and quiet comfort of humility is such as the humble man from his own experience may encourage every man to follow that way with confidence to finde the benefit of it for Let Israel hope in the Lord saith the Psalmist here from his own experience 8. The servant of God who desireth to persevere to the end must wait on God in the way of humility and hope in him unto the end Let Israel hope in the Lord from hence forth and for ever From this doctrine we may have the description both of a proud man and of an humble He is a proud man who being ignorant or insensible of his sinfulnesse and infirmities doth lift up himself in some vaine confidence to follow some unwarrantable course for satisfying his own minde and will not submit himself unto Gods dispensation Again he is an humble man who in the sense of his sins and infirmities standeth in awe of God keepeth himself within the bounds of his calling and commission renounceth all confidence in his own wit and submitteth unto Gods dealing in hope to be helped by God in all things as he standeth in need PSALME CXXXII IN this Psalme the Church is taught to pray according to the Covenant made with David representing Christ First for the maintenance of true Religion to v. 10. Next for the continuing of the Kingdom in his race and preservation of the Church of Israel and so of the Kingdom and Church of Christ figured by it In the first petition he prayeth for the Lords affectionate and effectual remembrance of David and of the sufferings undergone by David for maintaining his Covenant with God v. 1. And then calleth to minde the care which David had in setling of the place of Gods worship v. 2 3 4 5. Thirdly he sheweth how after the Lords departing from Shiloh his Arke was found in Kiriath-jearim and thence brought up to the City of David v. 6. Fourthly the Church professeth her willingness and purpose to worship the Lord now ascâ—nded unto Mount Sion v. 7 8. And fifthly he prayeth for holinesse of doctrine in the Lords Ministers and joy to the godly in obeying them v. 9. In the next petition first the Church prayeth for the Covenants sake made with David that the Lord would not withdraw his countenance from his off-spring v. 10. Then to strengthen their faith in the petition they repeat the Covenant of God made with David as we have it Psal. 89. concerning his off-spring and mainly concerning Christ v. 11 12. Then they pray â—oncerning the Temple and City of Ierusalem representing the universal Church v. 13 14. and concerning his Ministery v. 15 16. and concerning the increase of Christs Kingdome and for confusion of his enemies v. 17 18. for we must not conceive this prayer delivered to the Church for the use of all ages to have the full accomplishment except Christ and his Church and Kingdome be mainly comprehended and aimed at in it From the whole Psalme in general Learn 1. There is a perpetual Kingdom and Priesthood appointed to be established among the people of God in his Church as the prayer given to the Church to be applied and made use of in all ages doth give us to understand and this is the Kingdom and Priesthood of Christ. 2. As the evident appearing of this Kingdome and Priesthood of Christ should be dear to the hearts of all Gods children so should supplication daily be made to God that this his Kingdome may come with its own blessing following upon it as the Church is taught here Ver. 1. LORD remember David and all his afflictions In the first petition Learn 1. Seeing the Covenant made with David especially concerning sure mercies was known mainly to belong to Christ and to concern the Church and every member thereof it is wisdom for the Church in all ages to look to their interest in this Covenant and to hold up before God the memory and use thereof as here the Church is taught to do Lord remember David that is remember the Covenant made with David in type and with Christ represented by him 2. Albeit the Lord can properly forget nothing yet he is said to remember when he by effectual working testifieth his not forgetting this is the remembrance which the Saints do here pray for Lord remember David 3. The Covenant made with David and with Christ consisteth well with afflictions probatory on Davids part and expiatory on Christs part and neither the one sort nor the other wanted their own respects with God but Christs afflictions being redemptory and meritorious are most to be heeded by the Church Remember David and all his afflictions 4. Whatsoever care the godly have to promote Gods honour whatsoever grief and sorrow they bear when they finde opposition or want successe in this their endeavour whatsoever trouble and persecution they suffer in the maintaining or
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
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
that after the way which is prescribed by God directing all his service to be offered to God through Christ for this is imported in Davids worshipping toward the Arke which was placed in the tabernacle or Temple I will worship toward the holy Temple and praise thy Name 2. The experience of the Lords kindnesse and faithfulnesse in his promises made to his people is a lively motive unto believers to praise him I will praise thy Name for thy loving kindnesse and thy truth 3. There is more to be seen and felt in the experience of Gods children then they could promise to themselves out of Gods Word for they finde that God in effect is better in his payment then in his promises for thus much doth this commendation import Thou hast magnified thy Word above all thy Name that is I have found more effect in the performance of thy promise then the promise seemed unto me to hold forth in thy Name and this is the first reason of Davids engagement unto thankfulnesse Vers. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. The second reason of his thanksgiving is more speciall because God had upholden him by his inward comfort in the time of his trouble and had answered his prayer graciously Whence learn 1. The Lord useth to put his children unto straits before he deliver them that he may be seen the more clearly to be their deliverer for David cried unto the Lord before the answer of his ordinary and daily prayer was given unto him In the day when I cried saith he 2. To be supported in trouble and to have strength to bear out in trouble till the full delivery come is a reall and remarkable answer from God to his peoples prayers In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. 3. Albeit before the outward and compleat delivery come the passages of Gods secret sustaining of a man be not well marked yet when they are looked back upon in the clear light of accomplished deliverance the least degrees of delivery and secret supporting of the man under trouble will appear clearly to be answerers of prayer and begun delivery as David here observeth and giveth account thereof In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Ver. 4. All the kings of the earth shall praise thee O LORD when they hear the words of thy mouth 5. Yea they shall sing in the wayes of the LORD for great is the glory of the LORD The third reason of his thanksgiving is because he foreseeth in the Spirit of prophecy how great glory and praise and thanks the Lord shall have when he shall convert the Gentiles and reveal his Word and works unto them Whence learn 1. The foresight of the glory which God shall have in the world before its end by the promised propagation of his Gospell should stirre up all who believe the approaching glory of God to magnifie and praise him in their own time for the foresight of the glory of God to be manifested among the Gentiles is here the matter of the song of David and of the Church of the Jewes All the kings of the earth shall praise thee O Lord. 2. When the glory of the Lord is seen it doth overshine all the glory in the world for Kings when they see Gods glory shall fall down and praise God All the kings of the earth shall praise thee O Lord. 3. It is the Word of God mainly which sheweth forth the glory of the Lord and maketh his works to be wonderfull All the kings of the earth shall praise thee when they hear the words of thy mouth 4. Albeit the knowledge of God which cometh onely by his works be able to convince even the Heathen of the Lords care over his people and to astonish them yet not the knowledge of the Lord which cometh by his works but that which cometh by the hearing of the Word of the Lord is able to convert a man and to make him walk in the obedience of faith and to rejoyce in God and to sing his praises cheerfully When they hear the words of thy mouth they shall sing in the wayes of the Lord 5. The glory of the Lord which is manifested in his Word is the highest glory which is manifested to the world for after all the glory of his works of Creation and Providence which the Word holdeth forth it sheweth forth the glory of Gods grace and mercy to the self-condemned sinner which mercie to the penitent soul in some reâ—pect is above all Gods works for in this respect it is here said Great is the glory of the Lord. Vers. 6. Though the LORD be high yet hath he respect unto the lowly but the proud he knoweth afar off A fourth reason of Davids thanksgiving and praising of God is for his different dealing with the humble and proud Whence learn 1. Albeit the Lord be so highly exalted above all the creatures as it is a sort of humbling himself to behold his creatures even in the heavens yet he is so good and gracious that his superlative grandour doth not hinder his taking notice of the meanest lost sinner who humbleth himself before him Though the Lord be high yet hath he respect unto the lowly 2. The greatness of the Majestie of God commendeth his humility and the Lords looking low for the good of the poore Supplicant commendeth his greatnesse and maketh it more lovely for it is here put for a point of his praise That though the Lord be high yet hath he respect unto the lowly 3. The Lord observeth the disposition of men who are proud and who are humble before him for this doth the text point at 4. The humble do lose nothing by their humility nor do the proud gain any thing by their pride but by the contrary the humble finde grace and the proud are resisted of God He hath respect to the lowly but the proud he knoweth afar off 5. Pride excludeth a man from accesse to God and a proud man cannot have communion with God He knoweth the proud afar off Ver. 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me The sixth reason of his giving thanks praise unto God is his confidence that whatsoever trouble he shall fal into hereafter by his enemies the Lord will sustain him under it and deliver him out of it Whence learn 1. It is a good use of by-past experience to conceive hope to be helped of God in time to come as the example of David here teacheth us 2. Whatsoever trouble a man hath been in he may fall in as great or greater afterward yea he may possibly be in a comfortlesse condition and helplesse and hopelesse for any thing can be seen yea and be
reasons In the exhortation Learn The whole works of God each of them in their own way call as it were for our estimation and praising of the workmanship which we see they call for our answer as it were and our duty requireth of us joyfully to make answer unto the call as the Word importeth in praising the Maker and thanking him for the use and benefit which we have of his works Sing unto the Lord with thanksgiving sing praise upon the harp unto our God Vers. 8. Who covereth the heaven with clouds who prepareth raine for the earth who maketh grasse to grow upon the mountaines The first reason of the second exhortation is from his wise disposing of the clouds Whence learn 1. Sometime the Lord hideth the glory of the open heaven with clouds that it may appear again with so much more new fresh and pleasant lustre He covereth the Heaven with clouds 2. The change which God maketh upon the face of the Heaven by dark clouds is for advantage to the inhabitants of the earth He prepareth raine for the earth 3. The Lord taketh care of the most barren parts of the earth to make them by raining on them more pleasant and profitable then otherwayes they could be He maketh grasse to grow upon the mountaines Vers. 9. He giveth to the beast his food and to the young ravens which cry The second reason of the second exhortation to praise God is from the Lords care of beasts and fowles whereby he giveth men to understand that he hath a far greater care of them He giveth to the beast his food and to the young ravens which cry Vers. 10. He delighteth not in the strength of the horse he taketh not pleasure in the legges of a man 11. The LORD taketh pleasure in them that feare him in those that hope in his mercy The third reason of the second exhortation is because God esteemeth very little of those things wherein men naturally do put confidence whether their own strength or the strength of any creature such as horses are whereof men do make most use but he taketh pleasure in the godly who do fear him and do hope in him Whence learn 1. Men have more objects of carnal confidence then the idol of the power of Princes or of the multitude of â—ollowers for before man want an idol he will idolize his own strength or the strength of an horse and put confidence therein as the slight estimation which God hath of these confidences and the discharge of putting confidence in them do insinuate 2. Wherein soever a man delighteth most and puts most confidence that is the mans idol and that which the man doth bring in competition with God as the Lords discharging of taking delectation or pleasure in the creature instead of discharging to esteem of it or put trust in it doth import 3. God esteemeth of no man for his riches honour command of horse and foot nor for his bodily strength He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man 4. The only right object of our joy pleasure and confidence is God himself as the opposition doth teach us such as both beleeve in God and fear to offend him are the only men acceptable to God in whom God delighteth and taketh pleasure to keep communion with them The Lord taketh pleasure in them that fear him in those that hope in his mercy and by consequence such as do not fear him and who when they are overtaken in a transgression do not run to him for pardon in the hope of mercy He taketh no pleasure in them Vers. 12. Praise the LORD O Ierusalem praise thy God O Zion In the third exhortation to praise God expressely directed to Ierusalem and Sion representing the Church in all ages â—earn 1. Albeit all the earth be obliged to praise God yet only the Lords people are the right estimators of his glory and the fit proclaimers of his praise Praise the Lord O Ierusalem 2. Albeit all the creatures are the Lords yet the Church is the Lords in a more nigh relation for the Church may claim interest in God as her own by Covenant Praise thy God O Zion Vers. 13. For he hath strengthened the barres of thy gates he hath blessed thy children within thee 14. He maketh peace in thy border and filleth thee with the finest of the wheat The reasons for the third exhortation are six whereof foure are in these verses The first is the Lord hath fenced his Church with walls gates and barres that the gates of hell cannot prevail against it He hath strengthened the barres of thy gates to wit by interposing of his Omnipotent power for her preservation 2. The second reason of praise is that he maketh one generation to follow another in his Church and the children to be in greater number then their forefathers by adding daily unto the Church such as are to be saved He hath blessed thy children within thee not only in regard of multiplication of them but also by making them to abound in all knowledge and grace 3. The third reason of praise is that the true members of the Church have peace with God and among themselves in that measure which is expedient for her good He maketh peace in thy borders 4. The fourth reason is because he feedeth his people with food convenient but especially in regard of their spiritual nourishment in giving them the bread of life whereof the finest floure is but a similitude He filleth thee with the finest of the wheat Vers. 15. He sendeth forth his commandment upon earth his Word runneth very swiftly 16. He giveth snow like wool he scattereth the hoare frost like ashes 17. He casteth forth his ice likt morsels who can stand before his cold 18. He sendeth out his Word and melteth them he causeth his winde to blow and the waters flow The fifth reason of the third exhortation unto Gods praise is taken from Gods powerful ruling of the least changes in the clouds and in the aire in making foule wearher and faire frost and fresh weather as he pleaseth by which similitude he will have his people to understand that the Lord ruleth with a more special eye all the changes which fall out in the external condition of the Church Whence learn 1. The course of the creatures and the changes in them even unto the least meteor or change which is to be seen in the clouds or in the aire is particularly directed and governed of God whose will is a law to the creature and whose command hath ready execution He sendeth forth his Commandment upon earth his Word runneth very swiftly 2. The least change of weather by snow or frost or ice is by Gods dispensation and appointment much more any change of affaires in his Church He giveth snow like wool he scattereth the hoare frost like ashes he casteth forth his ice like morsels 3. The consequents and effects
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
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
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
is called The judgement of his mouth 3. As the conscience of communicating of our knowledge and our spiritual gifts is a means of encouragement to seek a greater measure so it is an evidence of the sincerity and fruitfulness of what knowledge we have Teach me thy statutes with my lips have I declared all the judgments of thy mouth Ver. 14. I have rejoyced in the way of thy testimonies as much as in all riches The sixth evidence of his sincere endeavour to conforme his way to Gods Word is his joy in Gods service Whence learn 1. Delight in Gods service and worship is a mark of sincere obedience of his Word I have rejoyced in the way of thy testimonies 2. Spiritual joy in spiritual objects farre exceedeth any joy in worldly possessions I have rejoyced in the way of thy testimonies more then in all riches 3. It is a most sure joy which ariseth from the conscience of practical obedience and not from contemplation only I have rejoyced in the way of thy testimonies Ver. 15. I will meditate in thy Precepts and have respect unto thy wayes 16. I will delight my self in thy statutes I will not forget thy word The seventh evidence of his sincere endeavour to conforme his way unto Gods Word is his engagement to set his heart toward Gods Word in time to come and not to rest upon any thing already past and done Whence learn 1 Sincerity of our obedience present and past is proved best by joyning of our hearty resolution and purpose to go on for time to come I have rejoyced I will meditate I will delight in thy statutes 2. It is a profitable meanes to grow in grace to meditate on Gods Word I will meditate on thy Precepts 3. Meditation is then fruitful when in our conversation we have respect to the wayes of God set down in his Word whereupon we have meditated I will have respect unto thy wayes 4. In meditation on the Word and endeavour to make use of it in our life we will easily wax weary except we make this course our delight I will delight my self in thy statutes 5. Meditation will faile and delectation will wax cold except the Word be treasured up in a sanctified memory I will not forget thy Word Thus a copy is cast for a young man to cleanse his way and to make his life comfortable GIMEL In this section he prayeth the Lord for continuance of his life that he may have occasion of further service which he desireth may be done by him and for this end also he prayeth that he may have a deeper insight in the mysteries of Gods Word v. 17 18. And these two petitions he presseth by three reasons v. 19 20 21. He prayeth also for clearing of his innocency and for removing reproach from him for other three reasons v. 22 23 24. Ver. 17. Deal bountifully with thy servant that I may live and keep thy word 18. Open thou mine eyes that I may behold wonderous things out of thy law From the first two petitions Learn 1. As lengthening of life is the good gift of God in it self and no small benefit to the man who purposeth to employ it well so life may be lawfully prayed for Deal bountifully with thy servant that I may live 2. As the end of our life should be that God may be served so life should not be desired not loved except for that end but willingly laid down rather then we should forsake his command Deal bountifully with thy servant that I may live and keep thy Word 3. A faithful servant should count his by-past service richly rewarded by being employed yet more in further service as this prayer teacheth Deal bountifully with thy servant that I may live and keep thy Word 4. The whole Word of God is a law a Canon or rule whereby we should square our faith and conversation for it is here called also Thy law 5. We by nature are blinde and cannot see the light which doth shine in the Word of God till he open our eyes to behold it therefore prayeth he Open thou mine eyes 6. The Word of God is full of wonders high and heavenly mysteries and he who seeth them best doth wonder most Open thou mine eyes that I may behold wondrous things out of thy law Vers. 19. I am a stranger in the earth hide not thy Commandments from me 20. My soul breaketh for the longing that it hath unto thy judgements at all times 21. Thou hast rebuked the proud that are cursed which do erre from thy Commandments Of the three reasons of his petition one is because he is but a stranger here except for service another is because he longeth much to know more of Gods Word The third is because he seeth Gods vengeance following them who studie not to serve God Whâ—nce learn 1. Albeit the believer live on the earth yet he is not at home so long as he is on the earth I am a stranger in the earth 2. Whatsoever possession a godly man hath in the earth were it a Kingdome he should be a stranger for the matter of estimation of or affection to any thing on earth I am a stranger in the earth 3. Acquaintance with the Word of God is able to make up all the losses of the pilgrim and to season all his griefs it is able to supply the room of friends and counsellors to furnish light joy strength food armour and defence and whatsoever else the pilgrim needeth for the Lords Word shall either bring all these good things to the pilgrim or lead him to God where he shall finde them all I am a stranger in the earth hide not thy Commandments from me 4. There is a hiding of the Word of God when meanes to hear it explained by Preachers are wanting and there is a hiding of the comfortable and lively light of the Spirit who must quicken the Word unto us and from both those evils may we and should we pray to be saved Hide not thy Commandments from me 5. Albeit the godly be the dearest souls unto God of all men in the world yet will he exercise them with heart-breaking especially for spiritual causes that so he may raise in them an estimation of his own presence and furnish work in the mean time to their faith My heart breaketh for the longing which it hath unto thy judgements 6. It is not every faint and cold wish which maketh a beleever profit in Gods school there must be some heat and earnestness in holy desires and this affection as it may not be cold so neither must it be fleâ—ting but constant My heart breaketh for the longing which it hath at all times 7. These are proud men before God who are not penitent for their sin and are not subjected to his obedience for so are they here called 8. The Word of God condemneth the proud and pronounceth a curse upon them so long as they continue proud and impenitent
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
Word as one that findeth great spoile The seeond evidence of saving grace in him is a greater joy felt in Gods Word then in any thing in the world yea such a joy as the greatest joy of worldly men is but a shadowing similitude of it Whence learn 1. He that feareth to offend God more then he feareth to fall into any worldly inconvenience may rejoyce in the obedience of faith more then in any worldly advantage as the experience of the Psalmist doth teach who saith My heart stood in awe of thy Word when Princes did persecute me and subjoyneth I rejoyce in thy Word as one that findeth great spoile 2. The joy of a believer which he findeth in the obedience of faith is so great as the joy which a Victor in battel doth finde in the spoile of his defeated enemies which is but a shadow of it albeit the joy of delivery from death the joy of victory the joy of riches honour and peace and ease are joyned in the Victors breast altogether on a sudden I rejoyced at thy Word as one that findeth great spoile 3. The juncture of fear to offend God and joy in obedience of him is a mark of a gracious spirit as the Psalmists producing of it as a mark of grace in him maketh evident Vers. 163. I hate and abhor lyeing but thy Law do I love The third evidence of saving grace in the Psalmist is his joynt hating and abhorring of all sin and loving of the obedience of Gods Word Whence learn 1. As the speaking of untruth or concealing of truth which should be confessed is a lying so every controvening of professed obedience unto Gods Word is a work of lying and self-deceiving which a beleever should hate and eschew I hate and abhor lying 2. Slight hatred of a sinful course is not sufficient to guard a man against it for where the enmity is not great the mans agreement with sin may soon be made but such abhorring and deadly hatred of sin is required as cannot admit reconciliation I hate and abhor lying 3. Haâ—ing and abhorring of all sin arising from and joyned with the love of Gods Word is a solid mark of saving grace for abhorring of some sin and of all sin for temporary reasons may prove unsound but this is sincerity when a man can say I hate and abhor lying but thy Law do I love Ver. 164. Seven times a day do I praise thee because of thy righteous judgements The fourth evidence of saving grace in the Psalmist is the frequent admiration of the goodnesse of God to man set forth in Gods Word with hearty praising of God for it Whence learn 1. As the studying of the Word of God bringeth the believer to see his own blessednesse revealed in it so it bringeth him also to admire and praise God for that and for all his righteousnesse declared in it Seven times a day do I praise thee because of thy righteous judgements 2. The more a man discover Gods glory in the Woâ—d and be taken with the love of God and admiration of God for what he seeth and doth make use of Gods Word unto Gods praise the more clear evidence hath he of the work of saving grace in himself as here the Psalmist maketh use of the mark Seven times a day do I praise thee because of thy righteous judgements Vers. 165. Great peace have they which love thy law and nothing shall offend them For confirmation of the former marks of saving grace he commendeth the love of Gods Word by two notable effects One is that it bringeth a glorious peace with it Another is that it maketh a man hold on the way of Gods obedience whatsoever impediments or stumbling blocks shall be cast in his way VVhence learn 1. The receiving of the truth of God in love giveth great peace peace passing understanding for the law of works doth shew a mans debt and danger and the beleever subscribeth lovingly to the justice thereof and the law of saving faith sheweth remission of sin righteousnesse and eternal life through the Messiah Jesus Christ and the beleever embraceth the offer heartily and the law of new obedience directeth the justified man how to go on to the full possession of blessednesse and the believer doth heartily take on this holy yoke upon him and so he walketh as a man reconciled with God and at peace with him Great peace have they who love thy law 2. Albeit there be many stumbling blocks and impediments to divert the beleeer from the obedience of Gods Word arising from the terrour and allurements of the world from the troubles and exercises of the godly from the scandals given by Professors and such like yet the love of Gods Word is able to carry a man strait on his way to heaven without stumbling or turning aside to the one hand or the other Great peace have they who love thy law and nothing shall offend them Vers. â—66 LORD I have hoped for thy salvation and done thy Commandments The fifth evidence of saving grace in the Psalmist is the conscience of his sound faith and obedience Whence learn 1. Sound hope of salvation is joyned with the care of keeping the Commandments for he who hath this hope purifieth himself that he may be holy Lord I have hoped for thy salvation and done thy Commandments 2. As none can have heart or hand to keep Gods commands except he have hope to be helped out of every trouble wherinto he may fall and to be fully saved at last so he who hath the hope of salvation hath great encouragement unto obedience and where the conjunction of these two are found the man hath evidence of saving grace and boldness to go to God in this confidence as the Psalmist doth Lord I have hoped for thy salvation and done thy Commandments Ver. 167. My soule hath kept thy Testimonies and I love them exceedingly 168. I have kept thy Precepts and thy Testimonies for all my wayes are before thee The sixth evidence of saving grace is the approved testimony of his conscience concerning the sincerity of his heart and that after a new examination of the soundnesse of former marks which here are looked upon over again and presented to God with other three marks of sincerity to wit spiritualness in obedience exceeding love to the VVord and daily walking as in the sight of God Whence learn 1. After a believer hath found marks of saving grace in himself it is wisdome for him to examine these marks over again whether they be in him indeed and in truth or not for if they be indeed in him how weak soever they be and albeit joyned with imperfections if compared with the perfection of the moral law yet will they beare weight in the balance of the Gospel where any measure of uprightnesse passeth for perfection as here the example of the Psalmist doth teach 2. Where the soul or the renewed part of the man is for the obedience of
Psalmist teacheth who doth lament his case saying I have gone astray like a lâ—st sheep driven out by storme or dark day or by the hunting of the dogs chased out from the rest of the flock 2. Albeit the banished beleever be separated from the fellowship of the Church and from his friends yet not from communion with God the good shepherd who heareth the bleating of the poor wandering sheep whereever it be and will take care of it and seek it out Seek thy servant saith the exile Psalmist unto the Lord. 3. The way for the beleever to keep communion with God in his trouble of banishment or whatsoever other trouble is to remember the direction of God in his Word for going on in the way of faith and obedience and he may assure himself that the good shepherd shall not forget him Seek thy servant for I do not forget thy Commandments PSALME CXX THe scope of this Psalme is by the experience of the Psalmist to teach and comfort such as shall be traduced and falsely slandered His exercise and deliverance is set down summarily v. 1. And his prayer in his distresse more largely in the rest of the Psalme Ver. 1. IN my distresse I cried unto the LORD and he heard me From his exercise in general and deliverance Learn 1. The godly oft-times are put to straits and perplexities thaâ— they know not what to do till they go to God by prayer In my distresse I called unto the Lord. 2. Distresse is a means to make prayer fervent and fervent prayer wanteth not a good answer I cried unto the Lord and he heard me Ver. 2. Deliver my soule O LORD from lying lips and from a deceitful tongue In the rest of the Psalm he first puts up his petition to be saved from the bloody tongue of the calumniator v. 2. and then denounceth Gods judgement against him v. 3 4. and closeth with a lamentation v. 5 6 7. From his particular petition Learn 1. How innocently soever the godly shall behave themselves yet are they subject to the bitter back-biting of bloody calumniators traducâ—ng them and forging lies against them to make their Governours and Judges fall upon them as the Psalmists experience sheweth Deliver my soule or my life O Lord from lying lips and from a deceitful tongue 2. Albeit the innocent beleever can finde no meanes to refute the calumnie nor be able to eschew the danger wherein to he is cast thereby yet God can finde a way for clearing of his name and saving his person as the prayer teacheth Deliver my soule O LORD from lying lips Ver. 3. What shall be given unto thee or what shall be done unto thee thou false tongue 4. Sharp arrowes of the mighty with coales of Iuniper He denounceth Gods judgement against the calumniator however the matter shall go Whence learn 1. The calumniator hath as little advantage by his sin as any sort of sinner but for the judgement of God he is sure of it For what shall be given unto thee thou false tongue 2. The traducer of the godly hath exquisite vengeance waiting for him which he never dreamed of and which no tongue can sufficiently expresse What shall be done unto thee thou false tongue 3. As calumnies do hurt the name of the godly suddenly before he can be aware and the wound remaineth long as arrowes shot against them and as the coales of Juniper have the greatest heat and burne long ere they be quenched so shall the judgement of the calumniator be Sharp arrowes of the mighty or shot by a strong man and coales of Iuniper Ver. 5. Wo is me that I sojourne in Mesech that I dwell in the tents of Kedar 6. My soule hath long dwelt with him that hateth peace 7. I am for peace but when I speak they are for warre In his lamentation Learn 1. False brethren counterfeit professors of Religion rotten members of the visible Church are no better neighbours then savage and wilde Barbarians robbers Muscovites and Arabians Men of Mesech and Kedar without the verge of the visible Church 2. It is a wofull condition to dwell among the wicked and yet the godly cannot eschew it they may well lament it Wo is me that I sojourne in Mesech that I dwell in the tents of Kedar 3. So long as the godly live among wicked calumniators they reckon themselves as banished men living in a forreigne Countrey and are made oft-times to lament their condition Wo is me that I sojourn in Mesâ—ch and dwell in the tents of Kedar 4. A man should have a great cause of lamenting before he give 〈◊〉 to his wo his patience should do its part for a sufficient 〈◊〉 time in hope to have the evil remedied for the Psalmist 〈◊〉 not break forth at first but saith My soul hath long dwelt with him that hateth peace 5. It is not sufficient to live innocently with the wicked but duty requireth that we should labour 〈◊〉 mitigate the fury of adversaries as the Psalmist did I am for peace 6. If peace be studied with those among whom we do live and we obtain it not yet shall the ditty of the wicked be so much the more augmented thereby When I speake they arâ— for warre PSALME CXXI A Song of degrees The scope of this Psalme is to shew that howsoever we 〈◊〉 ready to seek help any where else rather then in God ye 〈◊〉 help is to be had except from God perfect help and full deâ—â—very is to be had in him undoubtedly as the Psalmists expeâ—â—ence and example of faith do teach wherein the Psalmist leaving all other confidences beside God betaketh him to â—od Almighty only v. 1.2 And from his own experience giveth encouragement to all Gods people to place their confidence in God alone by six promises in the six verses following to the end of the Psalme Vers. 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the LORD which made heaven and earth From the Psalmists example and exercise Learn 1. The Lord useth to bring such trouble upon his own children as shall make them sensible of their own weaknesse and of their need of help for otherwayes we are ready to encounter with smaller troubles in our own strength I will lift up mine eyes to the hills from whence cometh my help 2. Some one earthly power or other is the first refuge which naturally we do loâ—k unto to see what help may be found there which our natural inclination the Psalmist taxeth indirectly in the name of lifting the eyes to the hills to wit to the powers of the world rather then to the heavenly hills of Gods omnipotency I lift up mine eyes unto the hills not these earthly ones will he say which I see cannot help me but to hills higher then the highest earthly help as afterward he maketh clear 3. Nothing can satisfie faith except the alsufficiency of God who made heaven and earth
tongue with singing then said they among the heathen The LORD hath done great things for them 3. The LORD hath done great things for us whereof werre glad In the thanksgiving the mercy is magnified First because it was above all their expectation v. 1. Secondly because it not only rejoyced Gods people but also convinced the heathen of Gods power for and goodnesse toward his people v. 2. Thirdly because it was in it self a mercy worthy to be praised and rejoyced for v. 3. Whence learn 1. As the Lord sometime giveth evidence of his justice in afflicting his Church so also sometime he giveth evidence of his mercy to his people by delivering of them restoring and comforting them as this Psalm holdeth forth 2. Whosoever be the instruments of the delivery and consolation of the Church the Lord will so order matters as he shall be seen to be the worker of the work himself therefore is it said here When the Lord turned again the captivity of Zion 3. The performance of Gods promises is more glorious then the beleever can perceive or apprehend before he see it When the Lord turned again the captivity of Zion we were like them that dream 4. The delivery and consolation of Gods Church is no lesse matter of joy and gladnesse and praising of God then their affliction is of sorrow Then was our mouth filled with laughter and our tongue with singing 5. In the delivery of the Church the Lord useth to work so evidently for his people as their adversaries are forced to acknowledge it Then said they among the heathen The Lord hath done great things for them 6. Inward joy in God and outward acknowledgement of Gods working for his people is the duty of every true member of the Church and is all which can be done at the first receipt of the mercy by way of thankfulnesse The Lord hath done great things for us 7. There is a special eminencie of the Lords working for his people above what he worketh for the rest of the world in governing of them The Lord hath done great things say both the heathen and the Church 8. There is this great difference between the praise which the heathen are forced to give to God and that which the Lords people heartily offer unto him the one doth speak as having no interest nor share in the mercy the other do speak as they to whom the mercy is intended and wherein they have their portion with others He hath done great things for them say the heathen but he hath done great things for us say the Lords people Ver. 4. Turne again our captivity O LORD at the streams in the South From the prayer Learn 1. The offer and opportunity given of a mercy is one benefit and the embracing of the offer and taking the opportunity to make use of it is another benefit many have the one who receive not the other as many had the liberty of returning from the captivity of Babylon who made no use thereof but did prefer the ease and pleasures of Babylon unto the prerogatives of Zion as this prayer importeth 2. It is no lesse mercy to give people a heart to embrace and make use of offered mercy then it is to purchase the meanes and proclaim the offer of it in their audience as this prayer doth import 3. Such as have found grace to embrace the offer of Gods mercy should pity and pray for others that they may finde the like mercy also Turn again our captivity O Lord. 4. As the restauration of the Church is no lesse comfortable then is the making of a river run in a dry land so is the one no lesse possible to God then the other Turne again our captivity as the rivers of the South or droughtie lands Ver. 5. They that sowe in tears shall reap in joy 6. He that goeth forth and weepeth bearing precious seed shall doubtlesse come again with rejoycing bringing his sheaves with him From the encouraging consolation of all the Lords afflicted people Learn 1. As the Lord hath appointed harvest to follow the seed-time so hath he appointed the consolation of his own Church to follow after their afflictions this doth the similitude import 2. As the husband man hath first toyling labour and great expences and a time to endure in patience till he finde the fruit of his labours so fareth it with Gods children they may be in grief for a time before they finde the good of Religion this also doth the similitude hold forth 3. There is a difference between the husbandman and the Lords afflicted childe the husbandman may have an ill harvest but the childe of God afflicted and using the meanes shall never have an ill harvest his labour shall not be in vaine in the Lord his sorrow shall be turned into joy and his fruit shall be multiplied unto him abundantly For they that sowe in tears shall reap in joy He that goeth forth and weepeth bearing precious seed shall undoubtedly come again with rejoycing bringing his sheaves with him His consolation shall be sweeter then his affliction was bitter PSALME CXXVII A Song of degrees for Solomon THe scope of the Psalme is to shew first that the defence of our persons and successe in our affaires do depend upon Gods blessing upon the meanes used v. 1 2. Next to shew that multitude of children is Gods blessing also v. 3 4 5. The Psalm is intituled for Solomon who was to build the house of God and to enlarge the Kingdom of Israel Whence learn 1. All truth of God must be studied but specially that part whereof we are to have special use in our life and exercise of our calling as this doctrine here commended to Solomon doth teach 2. Neither Solomon nor the wisest and most active among men must ascribe more to themselves in compassing their affaire then other men may do for this doctrine is taught unto Solomon 3. Whatsoever we have or we do or we purchase or can atchieve by whatsoever lawful meanes God must be acknowledged as the giver doer and blesser of us therein for the scope of this Psalme is to teach this lesson unto Solomon and to the whole Church Ver. 1. EXcept the LORD build the house they labour in vaine that build it except the LORD keep the City the watchman waketh but in vaine 2. It is vaine for you to rise up early to sit up late to eat the bread of sorrowes for so he giveth his beloved sleep From the first doctrine shewing that the defence of our persons and successe in our affaires do depend on Gods blessing Learn We are subject to a twofold practical errour One is we ordinarily look first to means or to our own strength or to appearances of accomplishing our designes and in the confidence of those we follow our businesse Another is when any successe is found we are ready to sacrifice to our own nets and to intercept the praise due to God as this doctrine
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
blessed condition of the true Church of God and rejoyce therein all his dayes Thou shalt see the good of Ierusalem all the dayes of thy life thou shalt see peace upon Israel PSALME CXXIX THe scope of this Psalme is to confirme the faith of Gods people against persecution The parts thereof are two The former is praise to God for delivering many times his Church from the oppression of persecutors v. 1 2 3 4. The other hath a prophetical curse against the enemies of the Church v. 5 6 7 8. Vers. 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me In praising God for the Churches delivery lately granted to her he calleth to minde many by past persecutions wherein the Lord had preserved his Church from overthrow Whence learn 1. The visible Church from the beginning of the world is one body and as it were one man growing up from infancie to riper age for so speaketh the Church here Many a time have they afflicted me from my youth 2. The wicked enemies of the Church they also are one body one adverse armie from the beginning of the world continuing war against the Church Many a time have they afflicted me from my youth 3. As the former injuries done to the Church are owned by the Church in after-ages as done against the same body so also the persecution of former enemies is imputed and put upon the score of present persecutors Many a time have they afflicted me from my youth may Israel now say 4. New experiences of persecution when they call to minde the exercises of the Church in former ages serve much for encouragement and consolation in troubles Many a time have they afflicted me may Israel now say 5. Albeit this hath been the endeavour of the wicked in all ages to destroy the Church yet God hath still preserved her from age to age Yet they have not prevailed Vers. 3. The Plowers plowed upon my back they made long their â—â—rrowes 4. The LORD is righteous he hath cut asunder the cords of the wicked He repeateth the same praise of God in delivering his Church from oppression of the enemie under the similitude of cutting the cords of the plough which tilleth up another mans field Whence learn 1. The enemies of the Church do no more regard her then they do the earth under their feet and do seek to make their own advantage of her as usurpers use to do in possessing and labouring of another mans field The Plowers plowed upon my back 2. The Lord useth to suffer his enemies to break up the fallow ground of his peoples proud and stiffe hearts with the plough of persecution and to draw deep and long furrows on them They made long their furrowes 3. What the enemies do against the Church the Lord maketh use of it for manuring the Church which is his field albeit they intend no good to Gods Church yet they serve in Gods wisdom to prepare the Lords people for receiving the seed of Gods Word for the similitude speaketh of their tilling of the Church but nothing of their sowing for that is reserved for the Lord himself who is Owner of the field 4. When the wicked have plowed so much of Gods husbandry as he thinketh good to suffer them then he stoppeth their designe and looseth their plough He hath cut asunder the cords of the wicked 5. In all the exercise of the Church and in all Gods patience towards the persecutors thereof and in his delivering of the Church and punishing of the wicked the Lord is upon a laudable work of chastising humbling trying and training his people to better service and shewing of his mercy on his people when they are humbled and of his justice against the wicked The Lord is righteous he hath cut asunder the cords of the wicked Vers. 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grasse upon the house tops which withereth afore it groweth up 7. Wherwith the mower filleth not his hand nor he that bindeth sheaves his bosome 8. Neither do they which go by say The blessing of the LORD be upon you we blesse you in the Name of the LORD In the latterpart of the Psalme he prayeth against all the enemies of the Church and curseth them Whence learn 1. All those are the enemies of the Church who love her not who seek not her welfare who are glad when it goeth ill with her and do envie her prosperity They hate Zion 2. Confusion of face and destruction shall be their portion who are enemies to Gods people and the Church may lawfully pray for it in the general Let them all be confounded and turned back who hate Zion 3. Albeit the trouble of the Church which she sustaineth by persecution seem long yet the time of the persecutors is but short like the time of grasse on the house top which withereth ere it grow up their glory is but a vain shew like the greennesse of grasse on the house top their high place is their ruine as the house top exposeth the grasse on it to the greater heat of the Sun their strength wanteth root like the grasse on the house top which withereth before it grow up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome 4. To salute the reapers of the field or any within the visible Church whom we finde about their lawful labour or employment and to pray God to speed them and blesse them is not unlawful nor a taking of Gods Name in vain when done honestly for in the Psalmists dayes it was the laudable custome of Gods people as they went by the reapers of the field to say The blessing of the Lord be upon you we blesse you in the Name of the Lord 5. It is no small losse which the wicked persecutors of the Church sustaine by this that their work is not blessed unto them of the Lord and that they shall want the benefit of the prayers of the Church for they shall be as the grasse which cometh to no ripeness nor good fruit whereupon any man can crave a blessing from God unto them they who go by them at this their work shall not say The blessing of the Lord be upon you we blesse you in the Name of the Lord. PSALME CXXX THis Psalme containeth the exercise of the Psalmist wrastling under the sense of sin with fearful tentations which were like to overcome him wherein he prayeth for relief v. 1 2. opposeth Gods mercy to his justice v. 3 4. and waiteth for comfort v. 5 6. then he bringeth forth the use which he maketh of the relief and comfort which God gave unto him by encouraging the Church to trust in Gods mercy because he will deliver his people from all trouble and sin v. 7 8. Ver. 1. OVt of the depths
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
Sun to rule by day for his mercy endureth for ever 9. The Moone and Starres to rule by night for his mercy endureth for ever From the reasons of praise and thanks to be given to God which are taken from his works of Creation Learn 1. Every work of God is wonderful and able to make a man astonished if it be well considered To him who doth great wonders 2. Whatsoever instruments the Lord is pleased to use in any of his wonderful works he alone is the worker and will not communicate the glory of the work with any creature To him who alone doth great wonders 3. The constancy of Gods mercy to his own doth make the use of Gods wonderful power constantly forth-coming to them as their need requireth For his mercy endureth for ever 4. The making of the Heaven as it is a wonderful work and a matter of constant praise unto God so a wonderous benefit unto his people in many respects To him that made the Heavens 5. The wisdom of God appearing in the fabrick of heaven as it is worthy to be praised because it is of so large a compasse as the motion of it shall be no wayes troublesome to man the stars so glorious an ornament so useful to man and so regular in their motion as is wonderful To him that by wisdom made the Heavens 6. It is the mercy of God that the Heavens do continue in their service to sinful men For his mercy endureth for ever 7. The earths standing up above the wâ—ters which by course of nature should be above the earth is a standing miracle for the use of man that he might have a pleasant dwelling while he is in the world To him that stretched forth the earth above the waters 8. It is the mercy of God that the waters do not return to their natural course to cover the earth as they did in the flood of Noah For his mercy endureth for ever 9. The illumination of the world by so great lights as might at once shine upon the one half of the earth which otherwise should be in darknesse for the most part is a matter of Gods praise and mans profit deserving thanks from man unto God To him who made great lights 10. It is the Lords mercy that he hath not changed this course nor removed this much abused benefit from us For his mercie endureth for ever 11. The making the Sun to be the fixed fountain of day-light rather then to have served the world with the light which shined the first three dayes of the Creation is for the greater benefit of man as for many other reasons so for this that every part of the day might be better distinguished according to the motion of the body of the Sun The Sun to rule the day 12. That God hath not discharged the Sun to shine upon sinful men who deserve to live in darknesse is a proof of his endlesse mercy to his own For his mercy endureth for ever 13. The tempering of the darknesse of the night by the Moones light and by the light of the starres in their courses is a matter of Gods praise and of mans comfort and the continuing of this favour still is the evidence of his mercy to his people He maketh the Moone and Starres to rule by night for his mercy endureth for ever Ver. 10. To him that smote Egypt in their first-borne fer his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arme for his mercy endureth for ever 13. To him which divided the Red-sea into parts for his mercy endureth for ever 14. And made Israel to passe thorow the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his hoste in the Red sea for his mercy endureth for ever 16. To him which led his people thorow the wildernesse for his mercy endureth for ever 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever In the reasons of Gods praise taken from the work of delivery of Israel out of Egypt convoying of them through the wildernesse and planting them in Canaan Learn 1. The Lord should be praised for the works of Creation as by all men so especially by those who are partakers of the benefit of Redemption and those only who are sensible of the benefit of Redemption will give him praise for the works of Creation and common Providence as the fastening of the duty of praise especially upon Israel here doth teach us 2. The Lords preserving of his Church from the beginning doth concern the true members of the Church in all times after to be thankful for it no lesse then for the continuing of the course of the Heavens Sun Moon and Stars as the context of the Psalm doth hold forth 3. The Lords punishing of the enemies of his Church in Egypt is an obligation on the Church to praise him for ever and his constant mercy giveth assurance that he will avenge the quarrel of his oppressed people in all ages To him that smote Egypt in their first-borne for his mercy endureth for ever 4. The delivery of Israel from the bondage of Egypt is a matter of Gods perpetual praise and it is a pledge of Gods mercy to his Church in all ages He brought out Israel from amongst them for his mercy endureth for ever 5. As the work of the Churches delivery is more difficult so doth the Lord put forth more clearly his Omnipotency for perfecting of it as appeared in Israels bringing forth out of Egypt with a strong hand and out-stretched arme 6. One proof of Gods power manifested for his Church is a pawne of his purpose to give so oft proof as need shall be of his power for his peoples relief For his mercy endureth for ever 7. The most improbable deliverances from danger are very possible to God who can turn the sea into dry land for his peoples escaping To him which divided the sea into parts 8. The constancy of Gods mercy to his Church maketh his dividing of the sea a pawne of his power and purpose to deliver his Church how great soever their straits shall be For his mercy endureth for ever 9. It is a work of no lesse mercy and power to give his people grace to make use of an offered meanes of delivery then to prepare the deliverance for them but the constancy of Gods mercy doth not only provide the meanes but also giveth his people grace to make use thereof in all ages He made Israel to passe through
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
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
in God and to teach what stirring up should be of the affections and powers of our soul and one of another unto Gods worship what harmonie should be among worshippers of God what melodie each should make in himself singing to God with grace in his heart and to shew the excellency of Gods praise which no meanes nor instrument nor any expression of the body joyned thereto could sufficiently set forth and thus much is figured forth in these exhortations to praise God with Trumpet Psaltery Harp Timbrel Dance stringed instruments and Organs loud and high sounding Cymbals Ver. 6. Let every thing that hath breath praise the LORD Praise ye the LORD In the twelfth exhortation pointing at the party called upon to praise God Learn 1. Living creatures which draw breath and give unto and take from God their life afresh every moment in their breathing do above all visible creatures speak most to the praise of Gods wisdom power in framing and preserving of them Let every thing that hath breath praise the Lord. 2. Of all living creatures men are most bound to praise God as they in whom God in the Creation and in their several generations from age to age did and doth breath the Spirit of life and of all men those are most bound to praise God on whom he hath bestowed his holy Spirit and howsoever the Lords works in all men shall speak to his praise how wicked soever men shall be yet only renewed souls in whom God hath breathed his Spirit as the word breath in the Original may bear shall voluntarily and sincerely praise God Let every thing that hath breath praise the Lord. 3. The Spirit of the Lord when he gave the Psalmes to the Church of the Jewes had an eye toward the rest of the world of whom he was in his appointed time to exact this Song of praise and so we who are Gentiles brought unto the society of the Church are bound to joyne in the work with them and when we are joyned and when all who are to be converted are joyned yet are we all too few to bear up this Song of Gods praise and therefore to shew this it is said Let every thing that hath breath praise the Lord. 4. When we have said all we are able to say for Gods praise we are but to begin again anew for this are we taught by the renewing of the exhortation in the close of sundry Psalmes and here also at the end of all the Psalms Praise ye the Lord. And after us must all the creatures come in their own kinde and order to offer up praise also as we are taught Rev. 5. v. 12. where after that elect Angels and Saints whose number was ten thousand times ten thousand and thousands of thousands had sung their Song saying With a loud voice Worthy is the Lamb that was slaine to receive power and riches and wisdom and strength and honour and glory and blessing Then it followeth v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing Honour Glory and Power be unto him that sitteth upon the Throne and to the Lambe for ever and ever FINIS BOOKS newly printed by RALPH SMITH Master HVTCHESONS Exposition of Obadiah Ionah Micah Nahum Habakkuk and Zephaniah A Practical Discourse of Prayer shewing the Duty Necessity and the several sorts of Prayer by Mr. THOMAS COBBET The CHRISTIANS CHARTER shewing the Priviledge of Believers the third Edition very much inlarged by Mr. WATSON Minister of Stephens Walbrook Also Mr. WATSONS Treatise of CHRISTIAN CONTENTMENT the second Edition