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
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 the kinde for when some of the kinde are dying from time to time others are quickened and put in their room Whence learn 1. There is a natural instinct in all the living creatures in their want to wait on Gods providence which men may observe in them although the brute creatures know not this and cannot reflect upon their own inclinations For the Psalmist speaking of all living creatures no lesse then of the fishes he saith These all wait on thee that thou mayest give them their meat 2 So long as God will have any creature to live he provideth timously enough for its food They wait for thee that thou mayest give them their meat in due season 3. Gods providence reacheth to the least bit of food which any living creature meeteth with That thou givest them they gather 4 The Lord is liberal in his dispensation and feede hâ— all the creatures abundantly so long as he will have them to live Thou openest thy hand they are filled with good 5. The Lord demonstrates himself to be the fountain of life and that the living creatures do hold their life of him as well by the sickening and weakening of the living creatures as by the feeding and strengthening of them For when God withdraweth in any measure the wonted influence of his power from them then they finde a change to the worse Thou hidest thy face from them they are troubled 6. God hath no lesse special hand in â—emoving life then in giving of it Thou takest away their breath they die and return to their dust 7. Albeit the Lord take away the life of all individual living creatures yet he preserveth the species and kind of every liling creature by making new ones and raising them up in the roome of those that are taken away Thou sendest forth thy Spirit they are created 8. The same Spirit which created the world in the beginning worketh yet powerfully in forming new creatures continually Thou sendest out thy Spirit they are created 9. The Lord puts a new face as it were upon the earth from time to time partly by Spring-time and Summer every year partly by young living creatures in their several generations one after another and all these things do contribute to his renewed praise Thou renewest the face of the earth Ver. 31. The glory of the LORD shall endure for ever the LORD shall reioyce in his works 32. He looketh on the earth and it trembleth he toucheth the hills and they smoke In the last place is the conclusion wherein he addeth yet more reasons for praising of God and then maketh sundry uses of the former Doctrine He taketh up all that he would say in this That God shall have perpetual glory from the works of his goodness and power Whence learn 1. The end of all the workmanship of God is Gods glory and he is worthy of glory for his work and shall not want his glory from his works for ever The glory of the Lord shall endure for ever 2. As the Lord saw all his work in the beginning to be good so in the closing thereof he shall see all that he hath done to be good and nothing properly to be repented of whatsoever he hath done The Lord shall rejoyce in his works 3. As the Lord is bountiful to his creatures so also is he terrible to the strongest of them that he may be feared as well as loved and praised He looketh on the earth and it trembleth he toucheth the hills and they smoak 4. The signes of his terrible power which he hath actually manifested in shaking of the earth and kindling of the mountaines do bear witnesse how powerful and terrible the Lord is He looketh on the earth and it trembleth he toucheth the hills and they smoak Ver. 33. I will sing unto the LORD as long as I live I will sing praise to my God while I have my being 34. My meditation of him shall be sweet I will be glad in the LORD 35. Let the sinners be consumed out of the earth and let the wicked be no more blesse thou the LORD O my soule Praise ye the LORD Here he setteth down the uses of this Doctrine which are five teaching us so many Doctrines For the first use here he bindeth upon himself an obligation joyfully to praise God for ever teaching us to do the same when we consider the Lords works I will sing unto the Lord so long as I live I will sing praise to my God while I have any being 2. For the second use of this Doctrine he promiseth to himself joy and gladnesse in the discharge of the work of Gods praise which teacheth us how profitable it is to our selves to praise God Nothing more sweet to a Believer then to be about the glorifying of God and beholding the matter of his praise My meditation of him shall be sweet I will be glad in the Lord. 3. For the third use he denounceth wrath and destruction unto the contemners of God who do not regard his glory but do stand out as common enemies of God and of all his workmanship which teacheth us that such as do not jâ—yne with Gods children in glorifying of God but go on in transgressing of his commands and abusing of his creatures shâ—ll be separated from the society of Gods servants unto which judgement every Beleever must subscribe as very righteous Let the sinners be consumed out of the earth and let the wicked be no more 4. For the fourth use he stirreth up himself to blesse the Lord for his own particular who had found favour to be no more of the numbeâ— of Gods enemies but among the Lords servants whereby he teacheth those whom God has called from the state of sin unto his holy service to stir up â—hemselves to thanksgiving Blesse thou the Lord O my soul. 5. For the fifth use he calleth upon all other Beleevers and exhorteth them to praise God and teacheth us that every one according to their place should stirre up another unto the honouring of God Praise ye the Lord. PSALM CV THe first part of this Psalme was sung at the carrying up of the Ark of God to the City of David 1 Chron. 16.8 The whole containeth an exhortation to the Church of Israel to praise God for his mercies shewen towards them with reasons serving to presse the duty The exhortation is set down ver 1 2 3 4 5 6. The reasons are more particularly expressed in the rest of the Psalme the first rank whereof is taken from the Lords covenanting with Abraham Isaac and Iacob and the care which the Lord had of their persons ver 7 8 9 10 11 12 13 14 15. The second rank is taken from the care the Lord had of their posterity when he sent them down to Egypt and all the while they were there ver 17 18 19 20 21 22 23 24 25. The third rank is taken from the manner of their delivery out of Egypt when they
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
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
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
on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted
to shew favour to such as acknowledge themselves to be unworthy and do seek nothing but of his free love The Lord is gracious 3. The Lord doth not easily let forth the evidence of his anger even when he is provoked He is slow to anger 4. Even in wrath he remembreth mercy and doth not let forth the effects of his wrath in full measure but tempereth his chastisements so as we may endure them and mixeth mitigations in the most bitter cups He is plenteous in mercy Ver. 9. He will not alwayes chide neither will he keep his anger for ever The tenth reason of praise is for the short continuance of the effects of his wrath Whence learn 1. Albeit the Lord be ready to live as a reconciled God and father with us his children yet we are given to strife and do frequently offend and grieve him and give reason to him to rebuke us as his not chiding of us doth import 2. When he hath debated his controversie by words and by the rod and hath made our conscience challenge and chide us he doth not entertain the controversie long He will not alwayes chide 3. Albeit the tokens of Gods anger endure longer then we would yet shall they be removed at length he will not pursue his quarrel furrher then our real humiliation Neither will he keep his anger for ever Vers. 10. He hath not dealt with us after our sinnes nor rewarded us according to our iniquities The eleventh reason of Gods praise is for the common experience which the Saints have had already of his mercy Whence learn 1. What the Word saith of Gods grace mercy long-suffering and other titles of his goodnesse the common experience of his children yea and of all the members of the visible Church may bear witnesse unto it He hath not dealt with us after our sinnes 2. The felt mercies of the Lord should not extenuate our sinnes but rather make us aggravate our faults and weigh our misdeservings in the balance of the Sanctuary for not by the weight of judgements which oft-times are laid aside or are gently inflicted but by the Word must we judge of our iniquities For he hath not rewarded us according to our iniquities Ver. 11. For as the heaven is high above the earth so great is his mercy toward them that feare him The twelfth reason of Gods praise is for the unmeasurablenesse nf his mercy toward his servants compared to the unmeasurable height of the heaven above the earth Whence learn 1. Our minde cannot finde out a comparison too laâ—ge for expressing the superabundant mercy of the Lord toward his people For as the heaven is high above the earth so great is his mercy toward them that feare him 2. Those are the children of God who howsoever they are not free of sin yet they are careful to please God and loath to offend him They are persons that feare him 3. The consolations of God and the riches of his mercy are not appointed to foster sin or security in any man but to cherish the hearts of those that stand in awe to offend God and study to please him Great is his mercy to them that feare him Ver. 12. As far as the east is from the west so far hath he removed our transgressions from us The thirteenth reason of Gods praise is for compleat fulnesse of remission of sin unto the believer in him Whence learn 1. Albeit sins hinder our accesse to God yet they do not hinder Gods approaching unto them on whom he will have mercy for sin is not removed till Christ come to the sinner as here is imported 2. Remission of sin is a gift full and compleat given by God unto every believer in Christ and the guiltinesse and debt of sin is so far and so fully removed that it can never be imputed unto the believer nor come near to hurt him As far as the east is from the west so far hath he removed our transgressions from us Understand this of the believer who doth not turne the grace of God into wantonnesse but maketh use of grace to strengthen him in his battel against the body of sin in himself Ver. 13. Like as a father pitieth his children so the LORD pitieth them that feare him The fourteenth reason of Gods praise is for his fatherly pity toward all his weak children who would heartily serve him better then they do Whence learn 1. The course of renewed pardon of sin and daily removing of sin from the penitent believer doth flow from the Lords adopting of believers to be his children as the similitude taken from a father doth shew unto us 2. The love which nature teacheth a father to bear toward his obedient childe is but a shadow of the love of God to believers Like as a father pitieth his children so the Lord pitieth them that fear him 3. As none of the Lotds children want their own infirmities short comings in duties and fallings into transgressions so all of them are looked on by God in as tender pity as ever father did shew to children Like as a father pitieth his children so the Lord pitieth them that feare him Understand this of such as do esteem their sinful inclination their greatest misery Ver. 14. For he knoweth our frame he remembreth that we are dust The fifteenth reason of Gods praise is his discretion in moderating his dealing with us so as our weaknesse may beare and this reason serveth to clear and confirme the former Whence learn 1. There is no more strength in man of himself then there is in the matter he was made of We are but dust 2. The Lord knoweth our weaknesse perfectly and what we are able â—o endure He knoweth our frame what stuffe we are made of and how fraile our natural constitution is 3. It is not for our worthinesse in us that God dealeth gently with us but out of his own goodnesse free-love and pity He pitieth them that fear him for he knoweth our frame Ver. 15. As for man his dayes are as grasse as a flower of the field so he flourisheth 16. For the winde passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the LORD is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children 18. To such as keep his covenant and to those that remember his commandements to do them The sixteenth reason of Gods praise is for his everlasting mercie and constant fidelity in performing whatsoever he hath promised to every sincere beleever Whence learn 1. All the glory of man in his naturals when he is adorned at the best with learning wisdome beauty strength riches honour and whatsoever other ornaments he can have is but like the glory of grasse and flowers which are very tender and subject to many hazards and easâ—ly broken down or blasted and albeit no harme should come to them from without yet of themselves
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
globe and fixing it by his sole command where it is now fixed declareth the unsearchable power of God and glory of his workmanship He laid the foundations of the earth that it should not be moved for ever 2. The natural place of the Element of water is to be above all â—he earth on â—ll parts round about He covereth the earth with the depth as a garment and the waters stood above the mountaines 3. That a dwelling house might be sitted and prepared for man not as yet created the Lord by his powerful command made the waters go off so much of the earth as might serve for mans use and straightway as if the waters had been driven and chased they did run away hastily from off the bounds allotted unto them as it were terrified at the thundering imperious and effectual command of God At thy rebuke they fled at the vo ce of thy thunder they hasted away 4 If a man had been present when God commanded the Seas to retreat from the Earth he might have seen both a terrible and a joyful spectacle of a wonderful hasty chase and flight of the waters running fiercely over the mountaines and when no more mountaines were in their way glyding down through the valleys into the place wherein they are now They go up by the mountaines they go down by the valleys unto the place which thou hast founded for them 5. The waters of the Sea albeit they be higher then the Earth yet are they bounded in the place wherein they are that without command given to them from God they may not passe over the bounds prescribed unto them but do stay within the Sea-mark and there lay down their proud boasting waves Thou hast set a bound that they may not passe over that they turne not again to cover the earth Which they would infallibly do by their own natural motion if this miraculous standing command were not constantly in force as was to be seen in the flood of Noah when the boundaries were loosed for a year till God did execute vengeance on the wicked world and thereafter they were sent back never to come again for such an universal judgment Ver. 10. He sendeth the springs into the valleys which run among the hills 11. They give drink to every beast of the field the asses quench their thirst 12 By them shall the fowles of the heaven have their habitation which sing among the branches 13. He watereth the hills from his chambers the earth is satisfied with the fruit of thy works 14. He causeth the grasse to grow for the cattel and herbe for the service of man that he may bring forth food out of the earth 15. And wine that maketh glad the heart of man and oile to make his face to shine and bread which strengtheneth mans heart 16. The trees of the LORD are full of sap the Cedars of Lebanon which he hath planted 17. Where the birds make their nests as for the Storke the Fir-trees are her house 18. The high hills are a refuge for the wilde goates and the rockes for the Conies Thus the ground of mans habitation is swept now here it is replenished and furnished with all necessaries serving for mans use and to fowles and beasts for mans sake Whence learn 1. Because the use of fresh waters was necessary for man and necessary it was that man should have it nigh hand unto him for the more commodious use the Lord broke up wells of water in several places and made brookes and waters and rivers and floods like veines in a mans body to carry from them water along to all habitable places of the earth where God had appointed men to dwell He sendeth the springs into the valleys which run among the hills 2. Not only where men do dwell but also where mens ordinary resort is not the Lord hath set drinking vessels full of water for the use of travelling men and other creatures appointed to attend man and some way to serve his use He sendeth the springs into the valleys which runne among the hills 3. For the furnishing of mans house on earth God hath pruvided him with parks for beasts to feed in and trees for fowles and birds to live in and ponds for fishes as we will hear afterward and these beasts and fowles and singing birds have their drinking vessels set for them They give drink to every beast of the field the wilde asses quenâ—h their thirst 4. The Lord hath adorned the habitation of man with trees growing beside the waters not only for his own proper use but also for the use of fowles and singing birds By them shall the fowles of heaven have their habitatâ—on which sing among the branches 5. Where wells and rivers are not as in hills and high places it is seen for the most part there the Lord supplieth the inlack of waters by rain from the clouds He watereth the hills from his chambers that is from the clouds wherein as in chambers he hath stored up great waters 6. The Lord doth not dissolve the clouds all at once but by little and little maketh them distill smaller or greater drops only He watereth the hills from his chambers 7. There is no part of the earth whereupon God bestoweth not so much of the fruit of his operation as may fill it full of his glory The earth is satisfied with the fruit of thy works 8. The grasse and herbs and the divers sorts of them serving for the use of beasts and men are worthy of a room in our meditation of Gods provident care for man and beast He causeth the grasse to grow for the cattel and herbs for the service of man that he may bring forth food out of the earth 9. The Lords allowance upon man is very large not only for necessity but also for delectation For he hath provided wine and oile and bread 10. The right use of Gods creatures is not to surfeit and burie the memorie of God and of the excellencie of man above beasts in gluttony and drunkenness but to give him strength and gladnesse in such a measure as may encourage him cheerfully to serve his Maker And wine that maketh glad the heart of man and oile to make his face to shine and brcad which strengtheneth mans heart 11. God will have his excellency taken notice oâ— in every thing which is great notable excellent upon which ground great trees are called here The trees of the Lord. 12. The Lord hath furnished trees not only with so much sap as might make them grow but also with so much sap as might serve man for meat and drink and medicine and other uses The trees of the Lord are full of sap 13. Among the trees the Lord will have us take notice of the Cedars as of a speciall plant of his husbandry on the earth for their height and greatnesse and durablenesse of the timber and namely of those of Lebanon designed for the use of his people of which
he saith The Cedars of Lebanon which he hath planted 14. It is worthy of our marking that fot the nests of birds he hath provided high trees where they might breed and lodge and bring forth their young more safely and securely Where the birds make their nests as for the Storke the Firre-trees are her house 15. It is worthy of our observation for glorifying of God that God hath taught weak creatures naturally to draw themselves to strong defences and sundry sorts of them to have their severall sorts of refuge The high hills are a refuge for the wilde goates and the rocks for the Conies Ver. 19. He appointed the Moone for seasons the Sunne knoweth his going downe 20. Thou makest darknesse and it is night wherein all the beasts of the forrest do creep forth 21. The young lyons roare after their prey and seek their meat from God 22. The Sunne ariseth they gather themselves together and lay them down in their dennes 23. Man goeth forth unto his worke and to his labour untill the evening 24. O LORD how manifold are thy works in wisdome hast thou made them all the earth is full of thy riches Here he bringeth arguments of praise from the works of Creation on the fourth day and sheweth the uses thereof Whence learn 1. The minde of man is not able to overtake all Gods works at once whether in their number or order or properties or uses as the Prophets pitching upon some of them only doth teach us 2. The making of two great lights the Sunne and the Moon is worthy of our special observation for by them the glory of the rest of the works is much manifested He appointed the Moon for seasons c. 3. The making of two lights to move about the earth the one to supply in a sort the others absence is a reason of Gods praise He made the Moon and the Sun 4. The dividing of time into nights and dayes and sundry seasons that the continuance thereof might not be iâ—ksome unto man but the more acceptable by their interchanges and vicissiâ—udes is a reason for magnifying Gods wisdome and goodnesse to man He appointed the Moon for seasons the Sun knoweth his going down 5. The Lord hath so wiseâ—y mixed the motion of the Sun and Moon that a sweeter temper is not imaginable for if their motion had been the same and they did move near together then the use of the Moon had been the lesse if the Moon had been alwayes punctually opposite to the Sun then she should have been in a perpetual eclipse if the course of the Sun had not been compleat once a year and the course of the Moon once every moneth the earth could not have had so great service of both But God hath appointed the Moon for seasons and the Sun knoweth his going down each of them exactly keeping their course as God hath ordained 6. As Gods wisdome and goodnesse is to be seen in the Light so also in the vicissitude of Darknesse between day and day For Darknesse intervening between dayes maketh Light every day a new gift and Darknesse calleth man from his labour and travel unto râ—st that he may be refreshed therewith and with sleep Thou makest darknesse and it is night 7 It is a remarkable providence that ravenous beasts for the most part are kept in their dennes all day and not let loose for seeking their prey till night wherein all the beasts of the forrest creep forth 8. None of the ravenous beasts finde their prey till God bring it unto them For the young Lions for hunger roarâ— after their prey 9. The natural cries of the distressed creatures are in substance natures prayer to its Maker for relief and help The young Lions by their roaring seek their meat from God 10. It is a matter of praise to God that the day-light is made a natural terrour to cruel beasts or that any measure of being feared by man is left in them The Sun ariseth they gather themselves together and lay them down in their dennes 11. It is the Lords praise that he giveth daily new use of the light of the Sun to man that he may follow his work and businesse the better till the evening and suffereth it to remaine only so long a time as weak bodies may endure moderate travell Man goeth forth to his work and labour untill the evening 12. The more men do meditate on Gods works the more do they finde a bottomlesse deep and the number and variety of them more and more unsearchable O Lord how manifold are thy works 13. Thus much may be learned of Gods works that they are all of them excellently well and wisely wrought and ordered and that the riches of Gods bounty to man and to the creatures doth fill all the earth In wisdome hast thou made them all the earth is full of thy riches Ver. 25. So is this great and wide Sea wherein are things creeping innumerable both small and great 26. There go the ships there is that Leviathan whom thou hast made to play therein He cometh now to the works of the fifth day specially the furnishing of the Sea as a fish-pond for mans use and making it portable for ships to saile in Whence learn 1. The greatness and widenesse of the Sea the ebbing and flowing thereof the motion and saltnesse of it to keep it from rotting do speak of the glory of God no lesse then the ornament and rich furniture of the earth doth For as the earth is full of riches so is this great and wide Sea 2. The diversity and number of great and small fishes in the Sea speak much of Gods power wisdome and bounty wherein are things creeping innumerable both small and great fishes 3. The making of the Seas for the use of Navigation that men who cannot flee nor swim might the more commodiously keep commerce one with another in all parts of the world is a point of Gods praise There go the ships 4 Albeit all and every one of Gods works do set forth Gods power yet some of them do it more eminently then other some for making men see Gods glory the more in the rest yea and in the meanest of his works Such for example are the Elephant on earth and the Whale and other huge great monsters in the Sea That Leviathan whom thou hast made to play therein Ver. 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth In the third place he bringeth forth arguments of Gods praise from the care the Lord hath of the preservation of his works which most appeareth in the feeding of all living creatures and propagation
for at the Churches hâ—nd is expected only of believers the spiritual children of Abrahams and Iacobs faith and obedience O ye seed of Abraham his servant ye children of Iacob his chosen 7. As the consideration of Gods grace bestowing spiritual priviledges on us doth oblige us unto praising and serving God so also it serveth to stir us up to the duty for therefore are the faithful called The seed of Abraham his servant the children of Iacob his chosen Vers. 7. He is the LORD our God his judgements are in all the earth 8. He hath remembred his Covenant for ever the word which he commanded to a thousand generations 9. Which Covenant he made with Abraham and his Oath unto Isaac 10. And confirmed the same unto Iacob for a law and to Israel for an everlasting Covenant 11. Saying Vnto thee will I give the land of Canaan the lot of your inheritance In the first rank of reasons taken from the Lords Covenant with Abraham Isaac and Iacob and from his care of their persons Learne 1. Our priviledge to be in Covenant with God is a special reason of thanks and praise to him He is the Lord our God 2. The Lords sovereignty without the Church in all Nations of the world and in his exercising of justice among all men as it is the Lords praise and the Churches profit so it is the Churches obligation unto the thankful acknowledging thereof for the greatnesse of Gods dominion over all the earth doth commend the speciality of his respect to his Church His judgements are in all the earth 3. As the Covenant of God is not for a day or for temporal favours only but also and especially for spiritual everlasting mercies so the Lord forgetteth neither lesse nor more of that which he hath promised but albeit long time may intervene before the performance of his promise yet neverthelesse he remembereth it still till it be fulfilled He hath remembered his Covenant for ever 4 The experience of every age and proof had of Gods faithfulness should force men in every age to bear witnesse unto the Lords stedfastnesse in his Covenant He hath remembred his Covenant for ever the word which he hath commanded to a thousand generations 5. The word which the Lord hath said he will do in special his promises shall certainly take effect in due time and order given by Magistrates for executing of their decrees is but a shadow of the effectual accomplishment of Gods promises which are called here A word which he commanded to a thousand generations 6. Gods Covenant made with our fathers in our name is to be laid hold on by us their children as the example of the Israelites here doth teach us Which Covenant he made with Abraham 7. For further engaging and confirming the children of Covenanters there is need to repeat and apply the Covenant unto their children and posterity For he gave his Oath unto Isaac and confirmed the same unto Iacob 8. The Covenant of grace is an everlasting Covenanâ— with all who do embrace it for the Covenant made with Abraham was an Oath unto Isaac 9. It is not free for the children of Covenanters to embrace or reject as they please the Covenant of God made with their fathers because the Lord imposed the Covenant upon the posterity as a duty whereunto they were obliged from generation to generation For he confirmed the same unto Iacob for a law and to Israel for an everlasting Covenant 10. The Covenant of grace made with Abraham Isaac and Iacob and with believers after them did consist in promises made by God and embraced of them by faith as here it is described for the everlasting Covenant is expounded to be the Lords saying Unto thee will I give the land of Canaan the lot of thy inheritance which promise being received by faith became a Covenant with the believer 11. The everlasting Covenant of grace propounded in whatsoever expressions was one and the same in substance unto the believers for these promises to wit In thee shall all the families of the earth be blessed Gen. 12.3 and again Tell the starres so shall thy seed be which promise Abraham receiving believed in the Lord and he counted it unto him for righteousnesse Gen. 15.6 And I will be a God unto thee and to thy seed after thee Gen. 17.7 or I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and I will be their God Gen. 17.8 whereunto this place doth relate are all taken up here in the free and gracious promise of giving everlasting life to the believers shadowed forth in the typical termes of giving the land of Canaan for the lot of their inâ—eritance Ver. 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one Nation to another from one Kingdome to another people 14. He suffered no man to do them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and do my Prophets no harme In the care which God had of the persons of Abraham Isaac and Iacob who were in Covenant with him Learne 1. They who are in Covenant with God may be found at sometimes but a small number They were but a few men in number yea very few 2. They who are in Covenant with Goâ— for a promised blessing may be far from appearance of the possible possession of what is promised as Abraham Isaac and Iacob were a very few men and strangers in the land of promise 3. As the paucity meanness low condition unworthinesse and weakness of men doth not hinder God to enter into Covenant with them but rather by this meanes he commendeth the freedome and riches of his grace unto them so is it requisite in them who enter into Covenant with God that they be stripped bare of all conceit of both their own and their fathers worthinesse and yet not be hindered thereby from believing embracing and holding fast the Covenant for this did Abraham Isaac and Iacob when they were very few and strangers in the land promised unto them 4. They who have the promises both of this life and the life to come may be pilgrims and sojourners without any dwelling place in the world The Patriarchs went from one Nation to another from one Kingdome to another people 5. In whatsoever worldly condition believers are and whatsoever they want in things earthly yet they want not the love and good will of God they have alwayes the defence and protection of God as his federates He suffered no man to do them wrong 6. No power or place how high soever no worldly authority on earth no law nor priviledge of any person or Kingdom is a sufficient plea for troubling Gods servants walking in his service He reproved Kingâ— for their sakes 8. The person of every believer walking in Gods way is sacred
forth v. 12. and comfortably closed with assurance of the Churches victoâ—y by the assistance of God v. 13. Ver. 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harpe I my self will awake early In the thanksgiving of faith and promise of praise he composeth himself in the best frame of spirit unto the work and fitteeh himself by all meanes unto it Whence learn 1. It is our duty especially when we are about any piece of immediate spiritual worship to take heed what we are doing what the work is about which we are going who the Lord is with whom we have to do and how our heart is disposed that so we may approve our selves to God with the more comfort for this doth the Psalmists example teach us O God my heart is fixed I will sing 2. In Gods worship it is very needful we should have our mindes present without diversion and our affections composed and set rightly toward the Lord and the work in hand as here My heart is fixed 3. As a man first tuneth his instrument and then playeth on it so should the holy servant of God first labour to bring his spirit heart and affections into a solid and setled frame for worship and then go to work My heart is fixed or prepared firmely I will sing and give praise 4. As the glory of man above the brute creatures is that from a reasonable minde he can expresse what is his will by his tongue so the glory of the Saints above other men is to have a tongue directed by the heart for expressing of Gods praise I will sing and give praise even with my glory 5. That only is our glory wherein and whereby we do most glorifie God for this cause the tongue directed by a holy heart is here called Davids glory I will sing and give praise even with my glory 6. Under typical termes we are taught to make use of all sanctified meanes for stirring of us up unto Gods service for this the Psalmist intendeth when he saith Awake Psaltery and Harp 7. We our selves must first be stirred up to make right use of the meanes before the meanes can be fiâ— to stir us up therefore saith he I my self will awake early Ver. 3. I will praise thee O LORD among the people and I will sing praise unto thee among the Nations 4. For thy mercy is great above the Heavens and thy truth reacheth unto the clouds 5. Be thou exalted O GOD above the Heavens and thy glory above all the earth Here is the praise of God and the reasons thereof Whence learn 1. It is no small help unto the discharge of a duty to engage the heart unto God for the doing of it for in effect that is the most we can attain unto in this life but in the next life we shall have full vent for our will to praise God and shall follow our purpose with perpetual perseverance I will praise thee O Lord among the people 2. Sincerity hath confidence to professe its purpose before the Lord I will praise thee O Lord. 3. As it is the duty and desire also of a true worshipper that all the world should be stirred up to praise the Lord so it was the comfort of the Church of the Jewes to foresee the joyning of the Gentiles in the song and to see the Gentiles stirred up by the songs of the Jewish Church I will praise thee O Lord among the people and will sing praises unto thee among the Nations 4. The matter and reasons of Gods praise are higher then the worshipper can reach and larger then he can fathom and in special the mercy of the Lord toward his people is larger then the wide circle of Heaven Thy mercy is great above the Heavens 5. There is more stuffe and substance of good in the Lords promises then the sharpest-sighâ—ed Saint ever did or can perceive for when we have followed the promise to finde out all the truth which is in it we meet with a cloud of unsearchable riches and are forced to leave it there for so much is included in this Thy truth reacheth unto the clouds 6. The height of our praising of God is to put the work of praising God upon himself and to point him out unto others as going about the magnifying of his own Name and to be glad for it as here Be thou exalted O God above the Heavens and thy glory above all the earth Ver. 6. That thy beloved may be delivered save with thy right hand and answer me After the praise of God from faith followeth the prayer of faith Wherein learn 1. The Church is the Lords beloved or the incorporation more loved then any thing else in the world therefore here called Thy beloved 2. Because the Church is Gods beloved the care of it should be most in our minde and the love of the preservation of it should draw forth our prayeâ— most in favour of it That thy beloved may be delivered save 3. Whosoever is entrusted with any publick charge Civil or Ecclesiastick in a special manner should make the preservation and welfare of Gods people their chief aime and the chief matter of their prayer and the greatest saâ—â—â—faction of their desires as here is done That thy beloved may be delivered save and answer me 4 As it is presupposed that the Church shall be frequently in danger so it is certain that her deliveâ—y and preservation must be brought about by God in his way and by his power and God must be trusted with this work therefore saith he That thy beloved may be delivered save with thy right hand Ver. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law-giver Here the Psalmist looketh unto the word of promise for his answer Whence learn 1. Supplicants must take the answer of their prayers from the Word of promise for he who findeth his warrant to pray hath his answer before he begin to pray for he prayeth according to the Will of God and so he hath his petition so doth David teach God hath spoken in his holinesse 2. Faith closing with a promise will furnish joy to the beleever before he enjoy the performance of it God hath spoken saith he I will rejoyce 3. The believer of a general promise may branch out the particulars in it which are not performed no lesse clearly then if they had been particularly expressed for so doth the Psalmist teach saying I will divide Sechem and mete out the valley of Succoth which thing came to passe as he believed and the whole Kingdome under him was now setled for his particular interest when this Psalm was composed but as it typified the reducing of the distracted parts of Christs Kingdom into the unity of Reformation and joynt
Ver. 1. THE LORD said unto my Lord Sit thou at my right hand until I make thine enemies thy footstool In the first place the Prophet being taught of God describes the Person of Christ in both his Natures and in his Kingly office which he exerciseth in heaven from the beginning of the world to the end thereof until all his enemies shall be destroyed Whence learn 1. Albeit the understanding of Christs person and offices be necessary unto the Church yet none know the Son save the Father and they to whom he will reveal him for David knew Christ only by the Fathers teaching The Lord said saith he 2. Christ is Davids Son and Davids Lord also Davids Son in regard Christ assumed his humane nature of Davids seed and Davids Lord because he is God very God and very man in one person The Lord said to my Lord that is God the Father revealed to me concerning God the Son my Lord and Redeemer 3. Christ in his Kingly office is exalted to the fellowship of glory and power with the Father authorized by him in his Kingdome and established therein by divine decree The Lord said to my Lord. 4. Christ since the beginning of the world hath had and to the end of the world shall have enemies to his Kingdome who shall fight against him but he shall prevaile over them compleaâ—ly and gloriously to their shame and confusion Sit thou at my right hand until I make thine enemies thy footstool 5. No lesse then divine power is able to subdue the enemies of Christs Kingdome for devils and wicked men sin death and hell are opposite to his throne Sit there until I make thine enemies thy footstool 6. Albeit this victory is not fully obtained till the end of the world because of the renewing of the battel by new instruments from generation to generation yet till then and for ever Christ the King enjoyeth his glory in heaven and sitteth judging and ruling powerfully all things for the good of his Church Sit thou at my right hand until I make thine enemies thy footstool Ver. 2. The LORD shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies In the second place he sheweth the meanes and manner of his Conquest and governing to wit by the preaching the Gospel Whence learn 1. Christ wanteth not a rod and scepter whereby to govern but he hath the Word of God preached for the Ensign of his Princely power and preheminencie which is the arme and power of God unto salvation to every one that believeth and which is able to throw down every strong hold exalted against the knowledge of him This is the rod of thy strength 2. Christ was King in his Church and was in exercise of his office before his Incarnation and that by his Word preached which is the rod of his mouth Isa. 11.4 For he shall send the rod of thy strength out of Zion presupposeth the rod of his strength in Sion 3. It was decreed that Christs Kingdome howsoever first and most clearly manifested among the Jewes yet should not be limited within Iudea but should go forth unto the Gentiles for subduing them The Lord shall send the rod of thy strength out of Zion 4. How many enemies soever shall oppose the Kingdome of Christ and how powerful soever they shall be yet Christ shall bear rule enjoy his Kingdome maintaine his subjects and go on in his Conquests Rule thou in the midst of thine enemies Ver. 3. Thy people shall be willing in the day of thy power in the beauties of holinesse from the wombe of the morning thou hast the dew of thy youth In the third place he sheweth what successe Christ shall have for he shall have abundance of Converts who shall come to his Church offering themselves as the free-will-offerings were brought to the beautiful holy Temple and that in such multitudes and Conâ—â—uence as his young Converts shall be innumerable like the dew upon the grasse which dew issueth out as it were from the mornings wombe as its daily birth Whence learn 1. Whatsoever course our Lord shall take for inviting and compelling guests to come to his feast and to the society of his visible Church yet only his Elect his redeemed ones all of them are made most willing Converts by his Omnipotent power effectually inclining their hearts and making them willing Thy people shall be willing in the day of thy power 2. Christs Church by the administration of holy Ordinances by the setting forth of the Lords holinesse by her teaching and perswading effectually unto the duties of holinesse is exceeding beautiful in the eyes of God and of spiritual beholders Thy people shall be willing in the beauty of holinesse 3. True Converts by the power of the Gospel are Christs children and off-spring who shall grow up before him in simplicity and harmlesnesse as the youth in each generation do grow and shall be for multitude as the starres of Heaven as the sand on the sea-shore or as the morning dew descending from the Heaven From the wombe of the morning thou hast the dew of thy youth Ver. 4. The LORD hath sworne and will not repent thou art a Priest for ever after the order of Melchizedech In the fourth place is his Priesthood setled Whence learn 1. Christ as he is King of his Church so he is Priest also for the teaching of Gods will to his subjects for reconciling them to God by his propitiatory sacrifice for sanctifying them for making their services acceptable for bearing the iniquity of their holy things for interceding alwayes for them and blessing them effectually in the Name of the Lord Thou art a Priest saith the Lord unto our Lord. 2. Christ is an everlasting Priest who liveth for ever to make intercession for us and neither needeth nor can admit any successor or suffragan to himself in his office Thou art a Priest for ever 3. Christ in his office is no Usurper for he is called to it his Priesthood is unchangeable confirmed by an Oath having the glory of God laid in pawne for its stability and continuation without change The Lord hath sworn and will not repent thou art a Priest for ever 4. Aarons order was not confirmed by an oath but was an imperfect type of Christs Priesthood to endure only till the Lord came till the time of Reformation came and was to be changed at Christs coming for seeing a change behoved to be made of the Priesthood a change behoved also to be made of the Levitical law Thou art a Priest for ever not after the order of Aaron but after the order of Melchizedech 5. Melchizedechs order was not the patterne but a type and shadowing resemblance of Christs Priesthhood for as Melchizedech in his Scriptural being is mentioned and brought in without shewing who was his father or mother and had both the offices of King and Priest joyned in his person and was first King of
righteousnesse and then King of peace as is more largely described by the Apostle in his Epistle to the Hebrewes so is Christ really without beginning and ending both King and Priest who bringeth perfect righteousnesse and peace to his subjects Thou art a Priest for ever after the order of Melchizedech Ver. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys In the fifth place is set down the victory of Christ over his enemie Whence learn 1. Christ the Mediatour and King of his Church and every believer in him have God ready at hand in all that they have to do for as Christ is at the right hand of the Father for glory so the Father is at Christs right hand for cooperation and assistance The Lord at thy right hand saith he 2. As the Kings and Rulers of the earth are usually great enemies to Christs Kingdome so he is the hardest party that ever they shaâ—l meet with The Lord at thy right hand shall strike through Kings 3. The Lord hath a time of patience wherein he beareth with his enemies and a day of wrath when he will break forth against his adversaries He shall strike through Kings in the day of his wrath 4. Christs Government is wise and just convincing some of sin and pordoning the penitent convincing others of sin and sealing them up to condemnation casting down the proud and comforting the cast down and doing all things for the good of the subjects most discreetly He shall judge among the heathen 5. Were there never so many enemies to Christ they are all dead men before him whom he wili kill and will cast their carcases in the ditches of their own campes He shall fill the places with dead bodies 6. As he will punish the multitudes of people who under wicked Commanders do oppose his Kingdome so will he in special punish wicked Rulers that lead on their people against him how many soever they be who are joyned in conspiracy He shall wound the heads over many countreys Ver. 7. He shall drink of the brook in the way therefore shall he lift up the head In the last place is set down the manner of Christs carrying on his Kingdome and Priesthood in his Church to wit by suffering and enderlng hardship as a good souldier pursuing the victory for which his humiliation it is promised he shall be exalted Whence learn 1. It behoved Christ first to suffer and then enter into glory He shall drink of the brook in the way or he shall partake of the waters of affliction 2. Whatsoever a good souldier doth or suffereth in his warfare against and in pursuit of his enemies Christ did and suffered in pursuing his enemies in his own person and shall do and suffer in his mystical body He shall drink of the brook that is content himself with any obvious entertainment which he meeteth with in the chase of his enemies and not be retarded with any care of better fare then what may further his purpose 3. As Christs personal sufferings were not to endure any longer then the time he was on his way to his glory so neither are the sufferings of his souldiers or his Church militant his mystical body to endure any longer then they are in their way to the triumph that is during this short life He shall drink of the brook in the way 4. As Christ in his person was exalted after his sufferings as Victor and did enter into his glory so shall he exalt every member of his mystical body after their suffering and lift up their head for it is appointed even for theâ—â— through many afflictions to enter into glory Therefore shall he lift up the head PSALME CXI THe scope of this Psalme is to stir up all to praise God and that for so many reasons as there are verses in the Psalme The exhortation is in the first words Praise ye the Lord. The reasons follow in order The Psalme is composed so after the order of the Hebrew Alphabet as every sentence or half verse beginneth with a several letter of the A B C in order and all the Psalme is of praise only Whence we learn in general 1. Sometime it is expedient to set all other things apart and employ our selves expressely to proclaim the praises of the Lord only for so is done in this Psalme 2. The praises of the Lord are able to fill all the letters and words composed of letters in all their possible junctures or composition for so much doth the going through all the letters of the A B C point out unto us he is Alpha and Omega and all the middle letters of the A B C of praise 3. The praises of the Lord are worthy to be kept in memory for that this Psalme may be the better remembred it is composed after the order of the A B C and so it insinuateth thus much to us Ver 1. PRaise ye the LORD I will praise the LORD with my whole heart in the Assembly of the upright and in the Congregation He setteth down the scope of the Psalme in a word of exhortation to praise the Lord and then annexeth ten reasons and motives thereunto The first motive is from his own example Whence learn 1. When we are about any part of divine worship it shall be to good purpose to set our eye mainly upon the scope which we propound to our selves therein for so with lesse wavering of thoughts and more fixed presence of minde we shall follow our purpose Thus much doth the Psalmists example here teach us setting down all he purposeth to aime at in this word Praise ye the Lord. 2. The Pastor of the Congregation being about to stir up others to this or any other spiritual duty should go before them in his own example and stir up himself for that same end for so teacheth the Psalmist saying I will praise the Lord. 3. As the Lord is worthy of hearty praises so should we with our heart take up the Song and bear out the work I will praise the Lord with my whole heart 4. Solemn meetings of Gods children for Gods publick worship and furthering one another therein is an Ordinance of God appointed for that end I will praise in the Assembly and in the Congregation 5. Albeit the true members of the Church invisible be only they who are justified and who are regenerate and who are Students of sanctity and righteousnesse and albeit such only are fittest hearers discerners and joyners in the Lords worship yet must the whole Congregation or visible members of the Church whatsoever they be before God be admitted to the fellowship of hearing God praised for thereby the elect unconverted may be regenerate for when the Psalmist hath said I will praise the Lord in the Assembly of the upright he
partie and their own ability do require He will guide his affaires with discreâ—ion Ver. 6. Surely he shall not be moved for ever the righteous shall be in everlasting remembrance A fifth proof of the beleevers blessednesse is the promise of his stability in grace and estimation with God for ever Whence learn 1. No man shall serve God for nought the grace bestowed upon him making him to abound in well-doing shall be followed with more grace rewarding and crowning grace in him and in special he shall be setled in the state of grace whatsoever temporal changes of inward or outward condition he may suffer Surely he shall not be moved for ever 2. Albeit the world may misregard the believer and traduce him while he liveth and calumniate him when he is dead yet his memory shall remain fresh and fragrant before God Angels and good men who know him The righteous shall be in everlasting remembrance Ver. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the LORD A sixth proof of the beleevers blessednesse is from the peace of God guarding his heart against the fear of evil Whence learn 1. Albeit the believer wanteth not his own infirmities and feares yet he is not overcome of fear as the wicked or incredulous are He shall not be afraid of evil tydings 2. The guard of the godly mans heart is not confidence in his owne wisdom or strength natural courage or any earthly thing but that which setleth him is faith in God His heart is fixed trusting in the Lord. Ver. 8. His heart is established he shall not be afraid until he see his desire upon his enemies The seventh proof of the believers blessedness is his security from his enemies Whence learn 1. Albeit the beleever be not exempted from having enemies yea and those mighty and terrible and such as will be studying a mischief against him and breathing out terrours yet faith in God will guard his heart so that he shall not be moved from the course of Gods obedience for all that the enemy can do His heart is established he shall not be afraid 2. The light of Gods Word doth shew unto the believer both his own delivery and the overthrow of his enemies which if he do not see in full effect in his own time yet he shall foresee it in the predictions of Gods Word He shall not be afraid until he see his desire upon his enemies Ver. 9. He hath dispersed he hath given to the poor his righteousnesse endureth for ever his horne shall be exalted with honour The eighth proof of the believers blessedness is from his constant course in fruitfulness of faith and from the fruits thereof Whence learn 1. The works of mercie to the distressed are a special fruit and commendation of the faith of the beleever He hath dispersed he hath given to the poore 2. The beleever so giveth as he may be still able to give to many He hath dispersed 3. As the beleevers righteousness by justification so his endeavour to be righteous in the effect of sanctification is not by fits but constant and permanent His righteousnesse endureth for ever 4. Albeit the righteous may have their reputation blasted among men yet God in due time shall make them honourable His horne shall be exalted with honour Ver. 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish The last proof of the blessedness of the beleever is that his enemies shall envie his happinesse when they shall see the godly in good case and themselves miserable Whence learn 1. Sometime even in this life the Lord so exalteth the beleever as his enemies are made witnesses thereof to their grief and however yet at length at the great day they shall see the believers joy clearly to the increase of their own sorrow The wicked shall see it and be grieved 2. The more the wicked do envie the good of the godly the more miserable doth he make himself He shall gnash with his teeth and melt away 3. As the seeming good which the wicked doth shall be consumed and vanish so the good which he hoped and desired to have shall never come to be enjoyed by him but shall vanish He shall melt away the desire of the wicked shall perish PSALME CXIII THis also is a Psalme of praise wherein first the Proposition that God is to be praised by all is set down v. 1 2 3. In the next place are the reasons taken from his incomparable majesty v. 4 5. In the third place are the reasons of his praise taken from his bountie towards men in raising the afflicted unto an honourable condition v. 6 7 8. and enlarging of desolate families v. 9. Ver. 1. PRaise ye the LORD Praise O ye servants of the LORD Praise the Name of the LORD 2. Blessed be the Name of the LORD from this time forth and for evermore 3. From the rising of the Sunne unto the going down of the same the LORDS Name is to be praised From the exhortation to praise God and declaration of his deserving to be praised Learne 1. As it is all mens duty to praise the Lord so in special it is the duty of his Ministers and Officers of his house First because their office doth call for the discharge of it publickly Next because as they should be the best esteemers of the reasons of his praise so also should they be the fittest instruments to declare it And lastly because the ungodly are deaf unto the exhortation and dumb in the obedience of it therefore when he hath said Praise ye the Lord he subjoyneth Praise O ye servants of the Lord. 2. As the Lord will not be known but as he declareth himself in his Word so he will not be praised save as he hath declared himself Praise the Name of the Lord. 3. The time of the exercise of Gods praise and continuation of this service hath no terme set unto it but is to endure all our life and for ever after Blessed be the Name of the Lord from this time forth and for evermore 4. The praise of the Lord is not to be confined unto any place people or nation but course should be taken that it may be extended from one end of heaven to the other from east to west on both hands south and north From the rising of the Sunne unto the going down of the same the Lords Name is to be praised for every where there is matter for it Ver. 4. The LORD is high above all Nations and his glory above the Heavens 5. Who is like unto the LORD our God who dwelleth on high In the reasons taken from the Lords Majesty Learn 1. God must be exalted above whatsoever excellency is to be seene in Kings and People in all the earth For the Lord is high above all Nations 2. God must be exalted above whatsoever glory is to
be seen in the Fabrick of Heaven and more glory must be given to him then what all the creatures can expresse for heaven and earth and all things which he hath made are but the effect of some few words of the Lord His glory is above the Heavens 3. Of any or of all things which we see or hear of or can imagine there is no comparison to be made with God who hath set his throne above all the creatures Who is like unto the Lord our God who dwelleth on high Ver. 6. Who humbleth himself to behold the things that are in heaven and in the earth 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghil 8. That he may set him with Princes even with the Princes of his people 9. He maketh the barren woman to keep house to be a joyful mother of children Praise ye the LORD In the reasons taken from the Lords gracious providence in the revolution of Kingdomes and families Learne 1. As the excellency and Majesty of God is so great that in regard of his own al-sufficiency he might justly despise the excellency of Angels and men whereof he standeeh in no need so the Lords taking any notice of men or Angels is a point of humbling of himself it is a point of love to the creature making him stoop so low as to look toward them For he humbleth himself to behold the things that are in heaven and in the earth 2. As the Lord declareth himself wonderful in the works of Creation so also in the works of Providence in changing the publick affaires of Kingdomes above and contrary to all probability and expectation of men He raiseth up the poor oâ—t of the dust and lifteth the needy out of the dunghil 3. Preferment unto high places cometh neither from the east nor from the west but as God casteth down some so he raiseth other some That he may set them with Princes even with the Princes of his People 4. Gods way manifested in Scripture is contrary to the course of levelling for he will have some to be in a mean place and some to be Princes even among his own People as this text sheweth 5. Howsoever the Lord be no lesse conspicuous in his throwing down of the mighty then in the raising of the poore yet will he rather take his praise here from his lifting up of the needy and poore then from the casting down of the mighty that so he may give comfort and hope to the dejected that depend upon him He lifteth the needy out of the dunghil that he may set them with Princes 6. It ie no small benefit yea it is the greatest dignity in the world to be advanced not in wrath but in mercy to rule over the Lords people for so doth God here commend his bounty to the needy That he makes them sit with the Princes of his People 7. All changes in mens families are of God no lesse then the changes of Stâ—te He maketh the barren woman to keepe house 8. It is the special blessing of a familie to increase in number for the Lords making the barren beare a number of children is here made the example of the most comfortable change of a distressed house He maketh the barren to be a joyful mother of children 9. The very hearing what comfortable changes the Lord can make and doth make the afflicted to finde is a matteâ— of refreshment to all and of praise to God from all Praise ye the Lord. PSALME CXIV THis Psalm is a praising of God for the gracious and glorious worke of delivering of his people out of Egypt and bringing them into Canaan and that for six reasons The first whereof is v. 1. The next v. 2. The third v. 3. The fourth v. 4. The fifth with the special use thereof v. 5 6 7. The sixth v. 8. Vers. 1. WHen Israel went out of Egypt and the house of Iacob from a people of strange language From the matter of praise here specified Learn 1. The Lords most glorious work done for his people in special the work of redemption should be oftenest remembred as the mention-making here and elsewhere of the time when Israel came out of Egypt sheweth 2. Redemption is then best esteemed of when the miserable condition wherein we were is called to minde as here Israels Redemption is commended from the state they were in in Egypt The house of Iacob went from a people of a strange language And this is the first reason of commending this work of God Vers. 2. Iudah was his sanctuary and Israel his dominion The next reason of commending this glorious work is the joyning of delivered Israel in a near fellowship with God Whence learn 1. People redeemed by God are no more their own but are the Lords purchase redeemed for his service Iudah was his sanctuary and Israel was his dominion 2. The title and interest which God justly doth claime in his people is that they may be consecrated unto him in holinesse and subject themselves as his loyal Subjects to his Government Iudah was his sanctuary and Israel was his dominion 3. All the consecration and sanctification of Israel is comprehended in and floweth from what was to be found in the tribe of Iudah and that is in Christ Jesus the flower of his tribe All Israel is his dominion but Iudah is his sanctuary Vers. 3. The Sea saw it and fled Iordan was driven back The third reason of Gods praise for this work is from the drying of the red-sea and of Iordan that his people might passe out of Egypt and into Canaan Whence learn 1. Gods dealing for his people whom he hath ransomed doth prove his wonderfull power for them and love towards them as the two miracles of the drying of the sea and of Iordan do commend the redemption of Israel 2. When God will deliver his people no opposition can hinder and when he will possesse them in what he promised no impediment can withstand him The Sea saw it and fled and Iordan was driven back Vers. 4. The mountaines skipped like rams and the little hills like lambs The fourth reason of Gods praise is the causing mount Horeb and other hills in their way to Canaan to tremble and quake when he put forth his power on them in the sight of his people Whence learn 1. There is no power in the earth which God cannot overtop when he pleaseth though they were like the strongest mountaines for as he can shake the earth so can he move and remove any power on earth as he gave evidence when he made the mountaines by earth-quake to skip like rams and the little hills like lambs Vers. 5. What ailed thee O thou sea that thou fleddest thou Iordan that thou wast driven back 6. Ye mountaines that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the LORD at the presence of the God of Iacob
The fifth reason of Gods praise is the evidencing of his power put forth before his people in so wonderfull and miraculous a manner as no cause can be given of the works wrought for his people in their coming out from Egypt their entry into Canaan and in the wildernesse except only Gods extraordinary manifestation of his presence amongst his people and for them which the Psalmist bringeth forth by asking the cause of these miracles answering the question by the terrible presence of God Whence learn 1. The Lord can work so clearly for his people that the most stupid and brute souls shal be convinced of his respect to his children as this experience doth shew 2. If Atheisme and unbeliefe in men could finde any natural reason or any pretence of reason whereby they might obscure the glory of Gods doing for his people they would not faile to do it as this interrogation teacheth What ailed thee O thou Sea c 3. The more narrowly the works of the Lord are looked unto the more evidently doth his power and presence appeare in working them as the answer unto the question and holding forth the Lords presence twice for the cause of such changes on the creatures do shew 4. The end and use of Gods power manifested in favour of his people is first that all flesh should fear God and stand in awe of him and next that his covenanted people should look upon his terrour as their bulwarke Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Vers. 8. Which turned the rock into a standing water the flint into a fountain of waters The sixth reason of Gods praise in the woâ—k of delivery of his people out of Egypt is his wonderfull provision for their drink in the dry wildernesse by dissolving the flinty rock into water Whence learn 1. Whomsoever the Lord doth redeem and set upon their way to heaven he will provide for whatsoever is necessary for their sustentation and comfort in their journey as his providing of drink for the camp of Israel giveâ—h proof 2. We being called of God to follow our Redeemer till we be put in possession of promises must not stand for any difficulty or disappearance of meanes for our sustentation and comfort for God can work his purpose by contrary-like meanes He turned the rock into a standing water the flint into a fountaine-of waters PSALM CXV THe Church of Israel being under the power of the heathen and unable to help themselves do flee to God for relief and in the former part of the Psalm they pray for delivery strengthening their hope to be heard by foure arguâ—â—â—ts unto v. â— In the latter part the Church is encourageâ— to trust in God and to expect deliverance in due time by several reasons all serving to confirme their faith unto the end of the Psalme Vers. 1. NOt unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake In praying for relief from the bondage of idolaters they reject all confidence in themselves and bring arguments of their hope to be helped from other grounds Whence learn 1. It is no strange thing to see Gods people for their chastisement or trial put under the power of idolaters as this experience of Israel doth shew 2. When we seek any thing from God we ought to acknowledge our own unworthinesse and ill deserving and to renounce all confidence in our selves Not unto us give the glory saith the Church here 3. Albeit the Lords afflicted people may want all ground of hope from their own behaviour yet grounds of hope can never be wanting when they look to Gods mercy and truth and the glory of his grace in helping of them Not unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake Vers. 2. Wherefore should the heathen say Where is now their God The second reason of hope to have their 〈◊〉 granted is because if the Lord do not deliver them idolaters under whose power they do lie will continue to blaspheme the true Religion and the true God whom the true Church doth worship Whence learn 1. The enemies of the Church are ready to blaspheme the true Religion when the Lords people are brought in straits and under their power as here The heathen say Where is now their God When we have brought our selves in misery and our Religion in danger of disgrace we ought to be more carefull to have the Lord restored to his honour and true Religion restored unto its own beauty then to be freed from misery for the Church here cannot endure the dishonour of God in their affliction Wherefore should the heathen say Where is now their God Vers. 3. But our God is in the heavens he hath done whatsoever he pleased The third reason of hope to be heard is because God is omnipotent and supreme Governour of all things and his authority is as his power absolute to do what he pleaseth and this reason strengthens also the former reason Whence learn 1. The more the wicked do oppose God and the true Religion the more should his servants assert his glory and truth as the Church doth here saying But our God is in heaven 2. The consideration of Gods absolute power and authority exalteth God above all idols stoppeth all murmuration against his dispensation toward his people and their enemies closeth all disputation against his revealed will and looseth all objections arising from difficulties and impediments which might hinder hope to be helped out of misery as here we see Our God is in heaven he doth whatsoever he pleaseth Vers. 4. Their idols are silver and gold the work of mens hands 5. They have mouths but they speake not eyes have they but they see not 6. They have eares but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throat A fourth reason of hope that the Church shall be delivered from the power of idolaters is because there is no other God to deliver them save the Lord Idols can neither help their worshippers nor hurt Gods people who despise them and therefore his people will hope in their own true God and despise idolaters and their idols both Whence learn 1. Images in the matter of Religion whatsoever they seem to be or represent are but idols for so are they called here 2. Images in Religion profit nothing but bring trouble to men as their name in the original importeth 3. Albeit idolaters do bestow largely upon their Idols and put upon them artificially some shape to represent some perfections by them yet the riches of the matter can give them no excellency They are but silver or gold at the best their forgers and authours are but men for it is sufficient to disgrace any point of Religion if
it be of mans devising They are the work of mens hands 4 So many members as the Images have serving to represent some perfections by them are so many lies for they have mouthes but speak not eyes have they but they see not They have â—ares but they heare not noses have they but they smell not they have hands but they handle not feet have they but they walk not neither speak they through their throat Vers. 8. They that make them are like unto them so is every one that trusteth in them For closing this reason he turneth the reproach which idolaters did cast upon the true God and his worship over upon themselves Whence learn 1. Albeit the Lord be angry at his own people yet must they not forsake him and go after idols to be helped by them for so doth the Church here teach us 2. The consideration of the folly of false Religion should make us cleave the closer to the true Religion and to abhorre the errors of humane devising for so are we taught by this example 3. As it is an honour to be of the true Religion so it is the greatest disgrace a man can have to be an idolater for the disgrace of the idol falleth upon the worshipper thereof as here we see 4. All idolaters are brutish the makers of idols authorizers of them worshippers and servers of them are all like reasonlesse and senslesse blocks in this matter like the idols which they make They that make them are like unto them that is They have eyes and see not c. 5 Whosoever do expect any good by making or worshipping of images they joyne inward worshipping of them with the outward and in their expecting any good by that means they prove themselves like reasonlesse blocks as void of true wisdome in this point as images are of sense and motion So is every one that trusteth in them Vers. 9. O Israel trust thou in the LORD he is their help and their sheild 10. O house of Aaron trust in the LORD he is their help and their sheild 11. Ye that fear the LORD trust in the LORD he is their help and their shield In the latter part of the Psalme the Church is encouraged to trust in the Lord and so to expect deliverance according to the petition set down v. 1. And that by seven reasons The exhortation to trust in God is threefold one directed to Israel v. 9. Another to the Priests and Levits v. 10. The third to all that fear God v. 11. Unto which exhortation the first reason of encouragement is added and repeated again and again Whence learn 1. No tentation of affliction should drive us from expecting relief in trouble and trusting in God for it for notwithstanding the Church here is under the feet of the heathen yet all are exhorted to trust in God O Israel trust thou in the Lord. 2. Whosoever in their trouble do trust in God may be assured to be delivered and guarded against all evils which may marre their blessednesse Trust in the Lord for he is their help and their shield 3. The Ministers of Gods house should go before the Lords people in trusting in God and adhering to him specially in time of trouble O house of Aaron trust in the Lord. 4. Such promises as are made in common to the house of Israel are sufficient to support the faith of publick Ministers of the Lords house as here we see He is their help and shield 5. As every one that feareth God is of the number of true Israelites so trusting in the Lord he may be no lesse confident of the consolation and protection of God then the publick Ministers of the Lords house Ye that fear the Lord trust in the Lord he is their help and their shâ—â—ld And this is the first reason of encouragement to trust in God Ver. 12. The LORD hath been mindfull of us he will blesse us he will blesse the house 〈◊〉 Israel he will blesse the house of Aaron 13. He will blesse them that fear the LORD both small and great The second reason of encouragement is taken from former experience of Gods respect unto his people that fear him and the third is taken from the promise of blessing them in time to come Whence learn 1. Albeit the Lord useth to afflict his people yet he doth not forget them or lay aside affection to them The Lord hath been mindful of us 2. The right use of by-past experience of Gods care of us in affliction and trials is to put trust in God in after-times of new trial and affliction as here The Lord hath been mindfull of us is made use of to this end 3 As the duty in trusting in the Lord is common to all sorts of persons so the blessing of faith is common and doth belong to all sorts of beleevers great and small He will blesse us he will blesse the house of Aaron he will blesse them that fear the Lord both great and small Vers. 14. The LORD shall encrease you more and more you and your children The fourth reason of encouragement to trust in the Lord is because the number of beleevers shall be multiplied Whence learn Albeit the Church be driven to deep affliction and distresse yet the number of the believers in God shall increase and the measure of Gods graces in his people shall be augmented and no age even unto the last shall want a posterity of believers and God will make no end of blessing them which is â—o small encouragement unto believers The Lord shall encrease you more and more you and your children Vers. 15. You are blessed of the LORD which made heaven and earth The fifth reason of encouragement is because God omnipotent hath pronounced believers to be blessed how miserable soever they may seem to themselves and to others Whence learn 1. Whatsoever distresse believers may fall into yet can they never be accursed nor deprived of the blessing of righteousnesse and eternal life for it is said to them all You are blessed of the Lord who calleth things that are not and maketh them to be 2. The sight of the Lords work in making heaven and earth of nothing should strengthen us to apprehend how richly the Lord can and will perfect what he saith of blessing his people You are blessed of the Lord who made the heaven and the earth Vers. 16. The heaven even the heavens are the LORDS but the earth hath he given to the children of men The sixth reason of encouragement to trust in God is that albeit the Lord be abundantly satisfied in himselfe and needeth nothing from the world yet men have need to depend upon his goodnesse and trust in him who hath given unto them the use of his creatures on the earth Whence learn 1. As it is no need of any creature which hath moved God to make a world but rather his superabundant self-sufficiency hath made the heavens the earth to this
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
face of sinne and to be diverted from sinning by the sight of Gods judgement threatened and executed upon the wicked horrour hath taken hold upon me because of the wicked that forsake thy law and this is the fourth felt fruit of his faith 7. As Gods children are in this world strangers and pilgrims in affection and dealt with as strangers where they live so also are they oft-times banished from their native Countrey Thy statutes have been my song in the house of my pilgrimage 8. Wheresoever the believer is and whatsoever be his outward condition the Word of God received by faith shall bear him company and furnish him with matter of comfort and rejoycing Thy statutes have been my song in the houâ—e of my pilgrimage and this is the fifth felt fruit of his faith 9. The knowledge and deep impression of the Majesty of God as he revealeth himselfe in his works and Word is a powerfull meanes to strengthen us in the obedience of faith I have remâ—mbred thy Name O Lord and have kept thy Law and this is the sixth felt fruit of his faith 10. Well spent time in secret when we are solitary shall be rewarded openly by a good carriage in society and company I remembred thy Name in the night I have kept thy law 11. It is no small benefit to see and observe what good we have had by our obedience to God and how grace hath been rewarded by grace in our persons This I had to wit all the former fruits because I kept thy precepts and this is the seventh felt fruit of faith that a man may enjoy the approbation and comfort of the fruits of faith 12. Those are reckoned keepers of Gods precepts not who have no sinne in them but who study to be free of sinne and to do Gods will This I had because I kept thy precepts 13. It is wisdome to reckon what good we have by faith in God and to endeavour to please him rather then to reckon our temporary and light afflictions in our service as here we are taught CHETH Vers. 57. Thou art my portion O LORD I have said that I would keep thy words 58. I intreated thy favour with my whole heart be mercifull unto me according to thy Word 59. I thought on my wayes and turned my feet unto thy testimonies 60. I made haste and delayed not to keep thy Commandments 61. The bands of the wicked have robbed me but I have not forgotten thy Law 62. At midnight I will rise to give thanks unto thee because of thy righteous judgements 63. I am a companion of all them that fear thee and of them that keep thy precepts 64. The earth O LORD is full of thy mercy teach me thy statutes In this section he laboureth to confirme his faith and to comfort himselfe in the certainty of his regeneration by eight properties of a sound believer or eight marks of a new creature The first whereof is his choosing of God for his portion Whence learn 1. Such as God hath chosen and effectually called they get grace to make God their choice their delight and their portion and such as have chosen God for their portion have an evidence of their regeneration and election also for here David maketh this a mark of his regeneration Thou art my portion O Lord. 2. It is another mark of regeneration after believing in God and choosing of him for our portion to resolve to bring out the fruits of faith in new obedience as David did I have said that I will keep thy words 3. As it is usuall for Gods children now and then because of sinne falling out to be exercised with the sense of Gods displeasure so it is a mark of a new creature not to lie stupid and senslesse under this exercise but to deal with God earnestly for restoring the sense of reconciliation and giving new experience of his mercy as the Psalmist did I intreated thy favour with my whole heart and this is the third evidence of a new creature 4. The penitent believer hath the Word of grace and Covenant of God for his assurance to be heard when he seeketh mercy Be mercifull to me according to thy Word 5. The searching in what condition we are in and examination of our wayes according to the Word and renewing of repentance with an endeavour of amendment is a fourth mark of a new creature I thought on my wayes and turned my feet unto thy testimonies 6. When we do see our sin we are naturally slow to amend our doings but the sooner we turne us to the way of Gods obedience we speed the better and the more speedy the reforming of our life be the more sound mark is it of a new creature I made haste and delayed not to keep thy commandments 7. Enduring of persecution and spoiling of our goods for adhering to Gods Word without forsaking of our cause is a fifth mark of a new creature The bands of the wicked have robbed me but I have not forgotten thy law 8 As it is the lot of Gods children who resolve to be godly to suffer persecution and to be forced either to lose their temporal goods or else to lose a good cause and a good conscience so it is the wisdome of the godly to remember what the Lords Word requireth of us and speaketh unto us and this shall comfort our conscience more then the losse of things temporal can trouble our mindes The bands of the wicked robbed me but I have not forgotten thy Law 9. A sixth mark of a new creature is to be so farre from fretting under hard exercise as to thank God in secret chearfully for his gracious Word and for all the passages of his providence where none seeth us and where there is no hazard of ostentation At midnight I will rise to give thanks unto thee because of thy righteous judgements 10. A seventh mark of a renewed creature is to associate our selves and keep communion with such as are truly gracious and do fear God indeed as we are able to discerne them I am a companion of all them that fear thee 11. The fear of God is evidenced by believing and obeying the doctrine and direction of the Scripture and no other wayes I am a companion of all them that fear thee and of them that keep thy precepts 12. The eighth mark of a new creature is not to rest in any measure of renovation but earnestly to deal with God for the encrease of saving knowledge and fruitfull obedience of it for Teach me thy statutes is the prayer of the man of God in whom all the former marks are found 13. As the whole creatures are witnesses of Gods bounty to man and partakers of that bounty themselves so are they pawnes of Gods pleasure to bestow upon his servants greater gifts then these even the encrease of sanctification in further illumination of minde and reformation of life for this the Psalmist useth for an argument to
be more and more sanctified The whole earth is full of thy bounty O Lord teach me thy statutes TETH Ver. 65. Thou hast dealt well with thy servant O LORD according unto thy word In this section he gives eight marks of a thankfull soul delivered from heavy trouble for a time The first mark is his hearty acknowledgement of Gods goodnesse toward himself Whence learn 1. There is a time to acknowledge mercies received as well as to pray for good things not as yet received and as it is the duty of a believer to pray in his need so it is the duty of the thankfull man to confesse what he hath received for supplying of his need Thou hast dealt well with thy servant 2. The Lord will so performe his promise as he shall make the believing supplicant witnesse of his fidelity Thou hast dealt well with thy servant according to thy word 3. As gifts prayed for so also gifts received ought to be examined whether they be given to us as to servants of God and according to the promises made to his servants in the Word or not otherwise a man can neither make right use of them nor be thankfull for them as the Psalmist doth here who saith Thou hast dealt well with thy servant according to thy word Vers. 66. Teach me good judgement and knowledge for I have believed thy Commandments Another work of his thankfulnesse is his seeking the increase of wisdome and discretion for enabling of him unto better service of God in time to come Whence learn 1. Beside the knowledge of the general rule of Gods will it is necessary to have the gift of discretion to know our duty when particulars cloathed with circumstances come to be tried by the rule and this the thankfull man should pray for Teach me good judgement and knowledge 2. He that would be directed in the faith and obedience of Gods Word in particular ought to be cleare in general of his estimation and belief of all Gods Word in Scripture Teach me good judgement saith he for I have believed thy commandments Ver. 67. Before I was afflicted I went a stray but now have I kept thy word The third mark of his thankfulnesse is his acknowledgement of the wisdome and goodnesse of God manifested in and wrought by afflicting of him Whence learn 1. So perverse are we by nature as we are the worse oft-times by prosperity Before I was afflicted I went astray 2. When prosperity is abused it is Gods mercy to us to visit us with the rod of affliction and by it to drive us to make better use of his Word But now have I kept thy word 3. When affliction is sanctified and found in the fruits thereof it is no lesse sweet when it is past then it was bitter when it was present as the comparison of times here doth shew Ver. 68. Thou art good and doest good teach me thy statutes The fourth mark of his thankfulness now being comforted after trouble is his acknowledgement of the goodnesse of Gods nature and working and his drawing from this fountain more sanctification Whence learn 1. As goodnesse is Gods nature and good is his work so it is the thankful mans part to observe it acknowledge it and heartily to praise him for it especially when he â—s called unto this by late favours as the Psalmist doth here Thou art good and doest good 2. When the goodness of God is solidly apprehended it furnisheth ground of great confidence to seek further fruits thereof towards us as here the Psalmist doth 3. Of all the fruits of Gods goodness which a thankful man can crave to himself none is fitter to be sought then the growth of the grace of sanctification as here Teach me thy statutes Vers. 69. The proud have forged a lie against me but I will keep thy Precepts with any whole heart A fifth mark of a thankful man comforted is his renewed purpose not to sin for fear of the malice or craft of any persecutors Whence learn 1. Beside violence and crueltie we shall finde lies and false calumnies to be the weapons of the wicked against the godly The proud have forged a lie against me 2. The slanders and calumnies of the wicked against the godly are so trimmed and dressed up with much artifice as if they were cast in a mould The proud have forged a lie against me 3. The only way of resisting and overcoming this tentation is by the sincere adhering to God in the faith and obedience of his Word But I will keep thy Precepts with my whole heart Ver. 70. Their heart is as fat as grease but I delight in thy law The sixth mark of a thankful man comforted after affliction and persecution is his despising the prosperity of the wicked in comparison of the benefit of a good conscience and joy in God Whence learn 1. It is the prosperity of the proud which encourageth them to persecute the godly yea their prosperity so benummeth their consciences that they may not fear to persecute Their heart is as fat as grease 2. As a benummed and seared conscience is a sin annexed to the sin of persecution so is it also the plague of God upon them ordinarily that they should not repent Their heart is as fat as grease 3. The comfort of a good conscience and the comfort of delighting in the obedience of faith is a greater welfare to the godly then prosperity how great soever it can be unto the wicked and so the godly need not envie the proud and prosperous man Their heart is fat as grease but I delight in thy law Ver. 71. It is good for me that I have been afflicted that I might learn thy statutes The seventh mark of a thankful minde comforted after affliction is his estimation that holiness wrought by affliction bringeth more pleasure and gain then affliction did bring with it losse or pain Whence learn 1. The godly have as evil natures as the wicked have which cannot be subdued and beaten down except by affliction as appeareth by this experience of the Psalmist 2. Albeit no affliction for the present be pleasant yet afterward it proveth medicine to the godly whose wisdom it is to observe all the advantages which come thereby as the Psalmist doth here It is good for me that I was afflicted 3. Profiting in sanctification is more then may recompence all the trouble which we are put unto in learning of it It is good for me that I have been afflicted that I might learn thy statutes Ver. 72. The Law of thy mouth is better unto me then thousands of gold and silver The eighth mark of his thankful minde comforted after affliction is his preferring the advantage of the written Word of God to all riches Whence learn 1. No affection to the Word of God can be in a man till it be esteemed by him as it is indeed the VVord of Gods mouth as it were breathed out by himself speaking it for
comfort can be abated and diminished by affliction the renewed sense of Gods love and friendship to us which we should seek after always can easily restore and recompense it Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth LAMED In this section he sheweth first how he was comforted under persecution by faith in Gods Word and to this end he commends the worth of the Word of God or of the Scripture for foure reasons The first is because of the stability of it in heaven v. 89. The next for the durable usefulness of it in every age of the Church v. 90. The third is because by Gods Word the earth is established v 90 91. The fourth is because of his own experience of comfort and strength by it in his affliction v. 91. And in the next part he expresseth his thankfulnesse in the rest of the verses of this section Ver. 89. For ever O LORD thy word is setled in heaven 90. Thy faithfulnesse is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinances for all are thy servants 92. Vnlesse thy law had been my delight I should then have perished in mine affliction In his setting down his comfort which he had by faith in the Word and what estimation he had of the Scripture Let us learn 1. God hath given unro us his Word to bear up our faith in every hardest condition and it is a sure rock which wil not fail us whatsoever appear or howsoever we do faile or faint For ever O Lord thy word is established 2. Albeit the effect of Gods Word doth not appear sometime but is over-clouded with trouble and tentations yet it is sure and fixed by Gods decree unalterable in heaven and cannot want the effect in due time For ever O Lord thy word is setled in heaven 3. The stability of the Lords Word depends upon the stability of Gods truth and faithfulness which because he is absolutely unchangable his VVord is so also Thy faithfulness is unto all generations 4. The truth of God is not alwayes hid up in heaven but in all generations the truth of the VVord and the faithfulness of God who hath spoken it is from age to age made manifest among men Thy faithfulness is unto all generations 5. The stability of the earth is nothing but the effect of Gods VVord and the stability of the earth and frame of the world is a pawne of the stability of Gods VVord Thou hast established the earth and it abideth 6. As heaven and earth do continue in their motion and station and do serve God as his Word hath ordained so should we do They continue this day according to thy Ordinances for all are thy servants 7 Affliction draweth forth the worth of Gods Word which otherwise could not be known and lets it be seen that the Word of God is able to save a sinking man in tribulation Unlesse thy law had been my delight I should then have perished in my affliction 8. The Word of God being received by faith is able not only to save the believer from desperation in trouble but also to make him rejoice as he who is feeding on delicates as experience hath proved Unlesse thy law had been my delight I should have perished in mine affliction Ver. 93. I will never forget thy Precepts for with them thou hast quickened me 94. I am thine save me for I have sought thy Precepts 95. The wicked have waited for me to destroy me but I will consider thy testimonies 96. I have seen an end of all perfection but thy Commandment is exceeding broad In the latter part of this section he sheweth his thankfulness first by engaging his heart to the faith and obedience of the Word v. 93. Then by dedication of himself unto God as his servant to be saved by him v. 94. Thirdly by engagement of his heart to continue against all persecution in the obedience of the Word v. 95. And fourthly by commendation of the Word above all things in the world v. 96. Whence learn 1. The worth of the Word of God is found so excellent in the experience of the believers that their experience doth sixe and settle their estimation of it their love to it and their purpose to make use of it alwayes I will never forget thy Precepts for with them thou hast quickened me 2. The believer is the Lords peculiar servant bound to him by the bonds of Creation Redemption and Covenant and it is his duty thankfully to reckon his interest and right in God and Gods interest in him for his own encouragement and for Gods praise I am thine 3. When a mans faith is strengthened about his own interest in God then may he be confident to pray to God and to expect for salvation temporal and eternal from him I am thine save me 4. Honest endeavour to obey Gods commands how weak soever doth prove the believers interest in God and confirmeth his hope to be saved by him I am thine save me for I have sought thy Precepts 5. Persecutors of Gods servants for obedience to Gods Word are in effect murtherers both of soul and body in driving them to forsake Gods commands The wicked have waited for me to destroy me 6. The trouble which the godly sustain by persecutors should drive them to search more deeply into the Word of God and to harden themselves against all that the persecutors can do and every comfort given to them from the Word should do the same But I will consider thy testimonies 7. The use of all things visible is temporal but the use and benefit of the Scripture is everlasting all things visible have their own perfections in their own kinde and do extend some of them to one temporal use others of them to another use but the Word of God extendeth in its kinde to all uses which may bring blessedness in this life and in the world to come A man may satisfie himself in the contemplation of the worth and vertue of any thing which is visible in the world but the riches of the Word of God is unsearchable the deep wisdome of God in the Scriptures is unscarchable and the perfection of the Scripture is above all comparison I have seen saith he an end of all perfection but thy Commandment is exceeding broad MEM. Ver. 97. O how love I thy law it is my meditation all the day He goeth on in this section to commend the VVord of God and to shew his estimation of it for eight reasons The first is because it hath gained the affection of his heart unto it so as he cannot but continually dwell upon the meditation of it VVhence learn 1. As the Scripture in it self is most lovely for the Author matter and use thereof so is it most affectionately loved by the beleever and none can either expresse or judge how great is his affection to it
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
of nothing and can give help where there is no appearance of relief My help cometh from the Lord which made heaven and earth Vers. 3. He will not suffer thy foot to be moved he that keepeth thee will not slumber For the confirmation of his own faith and the faith of others that they may rest on God and depend upon him only for reliefe in their straits whether they have means of delivery or not he bringeth forth six promises of God unto the believer for our faith being weak hath need to have the promises of God branched into small parts and multiplied in particulars that so they may be the more easily applied The first promise is in this verse Whence learn 1. Albeit the believer be of himselfe weak and ready to fall yet the Lord will save him from ruine and keep him fast in the defence of the truth for which he is put in straits He will not suffer thy foot to be moved 2. The providence of God is so vigilant for the safety of the beleever as the believer needeth not to fear lest he suffer any inconveniency by Gods oversight for He that keepeth thee will not slumber Ver. 4. Behold he that keepeth Israel shall neither slumber nor sleep A second promise made to all Gods people which also confirmeth the former promise Whence learn 1. The Lord is keeper and watchman over his Church and every member thereof and this is his Stile and memorial in all ages Behold he that keepeth Israel shall neither slumber nor sleep 2. The right which particular believers have unto promises doth belong unto them because they are made to the Church over which the Lord taketh such caâ—e as he never in no moment of time faileth in his attending the Church and every particular member thereof He that keepeth Israel shall neither slumber nor sleep Ver. 5. The LORD is thy keeper the LORD is thy shade upon thy right hand The third promise particularly directed to the believer including the Psalmist himselfe Whence learn 1. Albeit the believer hath not a promise to be free from trouble and persecution yet he hath a promise of consolation in it and of defence from the hurt of it The Lord is thy keeper the Lord is thy shade 2. When trouble cometh the Lord is not farre to seek but is ready to be found for protection and consolation The Lord is thy shade upon thy right hand Vers. 6. The Sunne shall not smite thee by day nor the Moon by night The fourth promise made with allusion unto and application of that care which God had over his people when he brought them out of Egypt through the wilderness whom he guarded them from the heat of the Sunne by a cloud by day and from the cold and moistnesse of the night and Moon by a pillar of 〈◊〉 by night Whence learn 1. Albeit the believer be subject to sundâ—y perils from adversity and prosperity from one adversary power at one time and from another adversary power at another time yet the Lord so careth for him and so tâ—â—perateth and moderateth his exercises that he shall be sure not to be harmed in order and relation to the carrying on of his felicity The Sunne shall not smite thee by day nor the Moon by night 2. What care the Lord had over his people in the wildernesse the same hath he still over every believer as the application of the like mercy doth shew The Sunne shall not smite thee by day c. Ver. 7. The LORD shall preserve thee from all evil he shall preserve thy soul. From the fifth promise Learn 1. Whatsoever trouble shall befall the believer he shall be freed from the evil of it because God shall make all troubles work together for his good The Lord shall preserve thee from all evil 2. If the believer lose any thing by trouble he shall not lose what is most precious the Lord shall save his soul and so long as it is expedient his bodily life also He shall preserve thy soul. Ver. 8. The LORD shall preserve thy going out and thy coming in from this time forth and even for evermore From the sixth promise Learn 1. Albeit all men have need to have their carriage in all their affaires directed of God yet none hath the promise of direction and successe save the believer only to whom it is said here The Lord shall preserve thy going out and thy coming in 2. The Lord so taketh his own by the hand to care for them as he doth not leave them nor forsake them afterward but goeth along with them for ever The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore PSALME CXXII THe Arke of God had for a long time moved from place to place at length the Lord revealeth unto David the place wherof Moses had spoken to be Sion where the Arke should rest and there David set up the Aâ—ke having revealed unto the people the Oracle whereupon the people did heartily embrace the will of God and came to that place appointed for publick worship and did invite one another to go up to worship In this Psalme we have first Davids joy for the peoples willingnesse to assemble unto the Lords house v. 1 2. In the next place he praises Ierusalem v. 3 4 5. In the third place he exhorteth all to pray for the peace of Ierusalem representing the universal Church and useth some reasons to set them forward on the duty v. 6 7 8 9. Ver. 1. I Was glad when they said unto me Let us go into the house of the LORD 2. Our feet shall stand within thy gates O Ierusalem From the joy which David had in the peoples willingnesse to joyne together in the publick worship of the Lord Learn 1. Sometime the message of the Lords servants is well taken at their hand and the fruit of their labour is â—eturned upon them to their no small joy as here David professeth in his experience I was glad when they said unto me Let us go 2. As people lawfully may yea and should not only stirre up one another by their example and mutual private exhortation unto the service of God but also stirre up their teachers and Rulers so teachers and Rulers should think it no incroachment upon their office nor disparagement to their person or gifts or place to be stirred up to their duties by the people but rather should cherish and foster the peoples holy zeal as here we are taught by Davids practice I was glad when they said unto me Let us go into the house of the Lord. 3. As it is no small benefit to have a setled place for publick Assemblies unto Gods worship so should it be thankfully acknowledged when it is bestowed and resolutely made use of as here we see the people did Our feet shall stand within thy gates O Ierusalem Ver. 3. Ierusalem is builded as a city that is compact together 4.
Whither the tribes go up the tribes of the LORD unto the testimony of Israel to give thanks unto the Name of the LORD 5. For there are set the thrones of judgement the thrones of the house of David He commendeth Ierusalem the figure of the Church of God and of the corporation of his people First as a City for a community Secondly as the place of Gods publick Assemblies for religious worship Thirdly as the place of publick judicatories for governing the Lords people under David the type of Christ. Whence learn 1. The Church of God is not without cause compared to a City and especially to Ierusalem because of the union concord community of lawes mutual commodities and conjunction of strength which should be among Gods people Ierusalem is builded as a city that is compact together 2. That which commendeth a place most of any thing is the erecting of the Lords banner of love in it and making it a place for his people to meet together for his worship Ierusalem is a city whither the tribes go up 3. Whatsoever civil distinction Gods children have among themselves and howsoever they dwell scattered in several places of the earth yet as they are the Lords people they should entertain a communion and conjunction among themselves as members of one universal Church as the signification of the peoples meeting thrice in the year at Ierusalem did teach Whither the tribes did go up the tribes of the Lord 4. As the tribes so all particular Churches how farre soever scattered have one Lord one Covenant one Law and Scripture signified by the tribes going up to the testimony of Israel or to the Ark of the Covenant or testimony where the whole ordinances of God were to be exercised 5. The end of the ordinances of God of holy covenanting and communion and joyning in publick worship is to acknowledge the grace and goodnesse of God and to glorifie him for the tribes did go up to give thanks unto the Name of the Lord. 6. The Church of God wanteth not the one Government and Governours Courts and Judicatories belonging to Christ and his Church as the erecting of Ecclesiastick Judicatories in Ierusalem did signifie and teach for there are set thrones of judgement 7. The civil Governours in their civil power should contribute what their power can to the furtherance of the Church-Government and the Courts thereof as the thrones of the house of David joyning their assistance in Ierusalem unto the Ecclesiastick Courts did signifie and teach There are set the thrones of the house of David Vers. 6. Pray for the peace of Ierusalem they shall prosper that love thee 7. Peace be within thy walls and prosperity within thy palaces 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the house of the LORD our God I will seek thy good In the last place he exhorteth all to pray for the peace of Ierusalem or of the Church signified by it and joyneth four motives unto it One because as it was a proof of love to the Church so it had a promise of a blessing v. 6. Another motive is from his own example praying for it v. 7. A third because so did love to the brethren require v. 8. A fourth motive because so did respect and love to the Church or house of God require v. 9. Whence learn 1. The Universal Church militant should be dear to every member thereof and prayed for that it may prosper Pray for the peace of Ierusalem 2. As none can pray for the welfare of the Church heartily except they love her so none shall love her and seek her welfare but shall fare the better for it for it is promised here They shall prosper that love thee 3. The Church is a warre-town and a walled town which is situated among enemies and may not trust them who are without but must be upon its keeping as the type thereof Ieruâ—alem with her walls and towers did shadow forth Peace be within thy walls 4. Peace within the Church is no lesse needfull then prosperity within it and if peace be within the Church it matters the lesse what enemies she have without Peace be within thy walls and prosperity within thy palaces doth import or insinuate so much 5. All the members of the Church militant should be affected one to another as brethren as fellow-partners in losse and gaine for the relation which they have to one Father the Lord and one Mother the Universal Church For my brethren and companions sake I will now say Peace be within thee 6. Seeing the Church is the Lords dwelling house in this world whosoever loveth the Lord must not onely inwardly affect but also effectually by all means endeavour to promote the good of the Church that is to say every true member of the Church must do what in him lieth and as his calling will suffer to have Religion established Gods ordinances obeyed publick worship erected the Word truly preached Sacraments rightly administred and Church-Government according to the Word of God exercised for so teacheth this example Because of the house of the Lord my God I will seek thy good PSALME CXXIII THe scope of this Psalm is to teach the Lords people how to carry themselvs when they are oppressed by the tyranny of their proud adversaries and are destitute of all help under heaven wherein the Psalmist maketh his addresse to God in patience humility and hope v. 1 2. And prayeth for comfort under and relief from the contempt of the proud adversaries v. 3 4. Ver. 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens 2. Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the LORD our God until that he hath mercy on us From the Psalmists addresse unto God by this short prayer under the oppression of the Church Learn 1. The force of prayer doth not consist in multitude of words but in faith and fervent laying forth of desires before the Lord as here we see 2. It is not strange to see Gods children oppressed and despised and destitute of all relief except of what may be expected from heaven as this case here set down sheweth 3. Albeit the Lord seem to hide himselfe from all manifestation of his kinde respects unto his people on earth yet he will be found in heaven and there must we betake our selves in hardest straites Unto thee lift I up mine eyes O thou that dwellest in the heavens 4. The very lifting up of the bodily eye of the believer towards God in his trouble hath its own use and force with God Unto thee lift I up mine eyes 5. As servants of old were in their condition slaves deprived of the common comfort of liberty might wear no weapons were exposed to all injuries and had no help or comfort except the
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
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
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
himself The Lord is great and our Lord is above all gods 2. As the Lord doth by his extraordinary working for his people make manifest his glorious and great majestie to them so should they so much the more for their experience praise him before all the world For I know that the Lord is great and our Lord is above all gods doth import not only the Psalmists belief of the point and experience of the truth thereof but also his practice of the duty Ver. 6. Whatsoever the LORD pleased that did he in heaven and in earth in the seas and all deepe places The fifth reason of Gods praise serving also to confirm the former reason is because God is the Omnipotent Creator and absolute Governour of all things disposing of them as he pleaseth Whence learn 1. The great works of Creation Sustentation and governing all things do shew the Lords greatnesse and do furnish matter of his praise Whatsoever the Lord pleased that did he in heaven and in earth in the sea and all deep places 2. The Lords will and pleasure is the measure of the extending of his Omnipotency and no further must we extend his power unto action then his revealed will giveth warrant Whatsoever the Lord pleased that did he 3. The Lords will is the sovereign and absolute cause of all his working and that whereon all mens faith and reason must rest Whatsoever he pleased he did Ver. 7. He causeth the vapours to ascend from the ends of the earth he maketh lightenings for the raine he bringeth the winde out of his treasuries The sixth reason of Gods praise is because there is no motion in the clouds or in he aire but that which he maketh Whence learn There is none of the motions of the creatures so light oâ— variable which are not wrought by God and wherein his providence doth not actually put forth it self in vapours clouds rain lightnings windes and all He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the raine he bringeth the winde out of his treasuries Ver. 8. Who smote the first-borne of Egypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 12. And gave their land for an heritage an heritage unto Israel his people The seventh reason of Gods praise is for his wonderful Redemption of his people out of Eqypt and powerful overthrow of the Canaanites and placing of his people in their room Whence learn 1. The Lords working for his Church in former times is matter of praising God in all after-ages as this example of the mentioning so oft of the slaughter of the first-born of Egypt both of man and beast doth teach 2. Gods working for his people is such that their enemies being posed must acknowledge his wonderful acts He sent tokens and wonders in the midst of thee O Egypt upon Pharaoh and all his servants 3. When God engageth for his people he will overtop the mightiest Kings and Kingdomes and tread them under in favour of his Church Who smote great Nations and slew mighty Kings Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 4. The care of God for his people is indefatigable he ceaseth not to prosecute begun favours till he bring them to an end He followeth Israels Redemption out of Egypt till he give them possession of Canaan 5. Albeit there be difficulties and opposition to the setling of Gods people in their possession yet the work goeth on and must be perfected and the close of Gods work is no lesse glorious then the beginning of it He gave their land for an heritage an heritage unto Israel his people Vers. 13. Thy Name O LORD endureth for ever and thy memorial O LORD throughout all generations In the second place the Psalmist turneth his speech toward the Lord and praiseth him yet more and then in the following verses addeth other two reasons of his praising God From this verse Learn 1. What the Lord doth declare himself to be in one generation toward his Church may and should be a meanes to know what he will do in all time to come for his people as need shall require Thy Name O Lord endureth for ever and thy memorial O Lord throughout all generation 2. As the constancy of Gods love toward his people and care for them is a matter of high praise unto God so it is a matter of sweet refreshing joy to the beleever which maketh him look up kindly unto God and praise him as here the Psalmist in praising Gods constancy turneth his speech twice toward him O Lord O Lord. Ver. 14. For the LORD will judge his people and he will repent himselfe concerning his servants The first new reason of Gods praise is the hope that the Lord will plead the cause of his afflicted people and will comfort them Whence learn 1. Then are by-past mercies of God rightly made use of when they strengthen faith and hope in God for mercies to come as here we see the Lords memorial made use of for the Churches present comfort 2. Wheresoever Gods people are oppressed by their enemies howsoever God hath ever just quarrel against his people yet will he examine what moved the enemies to trouble them and albeit he do not at first give out sentence yet he will execute justice in favour of his people in due time For the Lord will judge his people to wit by pleading their cause against their enemies 3. The constancy of Gods love to his people makes the change of his sad dispensations into more comfortable to be certain and therefore Gods afflicting of his people is a work wherein he will not continue because his mercy toward his people is everlasting For the Lord will judge his people and he will repent himself concerning his servants 4. As it is a sort of grief to God to afflict his people so it is a sort of comfort to him to comfort his people by delivering of them from their sad affliction for the word Repent himself in the Originall doth signifie also to comfort himself Ver. 15. The idols of the heathen are silver and gold the work of mens hands 16. They have mouthes but they speak not eyes have they but they see not 17. They have ears but they heare not neither is there any breath in their mouthes 18. They that make them are like unto them so is every one that trusteth in them The second new reason of Gods praise is taken from the businesse of all idols compared with God and of all idolaters compared wiâ—h his servants Whence learn 1. True woâ—shippers of God do detest images and idols and all false religion how gorgeously soever they be decked up by idolaters The idols
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
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
condition worse or better it must not take up the room in our affection which is due to the Church it must not make us forget the affliction of Ioseph for that were to provoke God to make those benefits uselesse unto us which did divert us from sympathy with the Church If I forget thee O Ierusalem let my right hand forget her cunning or if the Church of God and the good of it be not preferred above our own private contentments it shall be righteousnesse with God to turn the meanes of our private contentment to be the means of our private grief If I do not remember thee let my tongue cleave to the roof of my mouth if I preferre not Ierusalem to my chief joy 4. To seek mens favour with the detâ—iment of any point of Religion or to consent unto mens encroachment upon matters of Religion that we may have their favour or that we may be freed from their trouble or sit at more ease under them is to forget God and his Church and our respects which we owe to God and to his Church as we are taught by the example of the Jewes refusing to sing Psalmes at the Babylonians desire or direction and expounding their obedience to the Babylonians in this point to be nothing else but a forgetting of Ierusalem and a denying of their Religion if they should have yielded Vers. 7. Remember O LORD the children of Edom in the day of Ierusalem who said Rase it rase it even to the foundation thereof 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones agaenst the stones In the imprecation used against the enemies of the Church and in particular against their false brethren the Edomites who helped on their affliction and against the Babylonians who were the chief oppressors of them Learn 1. False brethren are the chief instruments of persecution of the true members of the Church whensoever they finde occasion aâ— the Edomites the posterity of Esau did prove in the destruction of Ierusalem Remember O Lord the children of Edom. 2. Whosoever do delight in the Churches calamity and do endeavour the Churches ruine by word or deed by their stirring up of others to afflict them or by any oppression which may tend to the Churches prejudice when the Lord is visiting her their sinne shall not be forgotten of God in the day when the Lord judgeth his people but shall be severely punished Remember O â—ord the children of Edom in the day of Ierusalem 3. No lesse will suffice the adversaries of the Church then the utter ruine and rasing of it to the ground Who said of Ierusalem Rase it rase it even to the foundation thereof 4. The estate of the Church at the worst is better then the estate of Babylon or any estate of her adversaries how prosperous soever at the best for albeit the Church be in captivity and oppressed yet she shall not be destroyed but it is not so with her adversaries but O daughter of Babylon who art to be destroyed 5. Faith is neither blinded by the prosperity of the wicked nor by the adversity of the Church but doth see through the prospect of the Lords Word both her approaching delivery of the Church and the ruine of her enemies for O daughter of Babylon who art to be destroyed doth shew unto the captive Jewes so much 6. As the enemies of Gods Church have measured out unto the Lords people so it shall be measured back again and more for a reward unto her adversaries Happy shall he be that rewardeth thee as thou hast served us 7. There is an happinesse wherein blessednesse doth not consist which neither is a part or branch of blessednesse nor a proper mark of blessednesse but only signifieth some happinesse in the consequence of a mans work tending to the glory of God and good of his Church and such is the happinesse of the Medes and Persians here spoken of who whatsoever were their corrupt intentions in their warre did work albeit not as religious servants yet as Gods instruments a good work of justice upon the oppressors of Gods people and a good work of delivery of the Lords people Happy shall he be that taketh and dasheth thy little ones against the stones 8. Albeit it be a sinfull thing to satisfie our carnall affection in the misery of any man yet it is lawfull in Gods cause to wish that God be glorified albeit in the confusion of his enemies and here great need is to have the heart well guarded with the fear of God for wherwise to allow the dashing of little ones against the stones might make a man guilty of savage cruelty PSALME CXXXVIII THis Psalme is Davids thanksgiving unto God and praising of him for the experience he had of his love and faithfulnesse The promise of praise or thanksgiving is set down v. 1. and six reasons are to be subjoyned in the verses following which are closed with a prayer in the end of the Psalme Vers. 1. I Will praise thee with my whole heart before the gods will I sing praises unto thee In the promise of praising God Learn 1. It is a part of our thankfulnesse to engage our heart to praise God for after-time when we finde that all the thanks we can give for the present are short of our duty or desire to praise him I will praise thee saith David 2. As sometimes the believer will finde his heart set at liberty in Gods worship which at another time he will finde to be in bands so should he take the opportunity of an enlarged heart to runne in the way of Gods service as David doth here I will praise thee with my whole heart 3. Albeit the faces of Princes Rulers and Magistrates use to lay some restraint upon the liberty of speech which men use to take before mean persons and albeit Princes ordinarily love rather to hear themselves praised by flatterers then to hear either God or man magnified in their audience yet a heart enlarged with the sense of Gods Majesty greatnesse and goodnesse will not stand to confesse and proclaim Gods truth greatnesse and goodnesse and other points of his praise in the audience of the greatest men on the earth puâ— case they should think themselves cried down and more lightly esteemed of by this meanes Before the Lord will I sing praise to thee Ver. 2. I will worship toward thy holy Temple and praise thy Name for thy loving kindnesse and for thy truth for thou hast magnified thy Word above all thy Name He engageth himselfe also unto the publick ordinary worship of God according to Gods command and then giveth the reasons of his engagement Whence learn 1. Worshipping of God in secret is indeed necessary but it is not sufficient for the man who mindeth thankfulnesse to God except he follow the publick meanes also and
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
when one cutteth and cleaveth wood upon the earth This is a third reason not only of the fourth petition but also and mainly of the whole prayer for comfort and delivery from persecution wherein many of the Lords Priests were slaine and many others of Davids friends were undone and no more regard had of their lives and bones then the hewer of wood hath regard to the chips which fall off in hewing wherein David and his followers were a type of Christ and of his followers whose persecution is here represented and Prophesied of Whence learn 1. Albeit the death of the Lords servants be dear unto him yet their lives and the burial of their bones are no more regarded by the wicked then so many chips of wood which the hewer of wood heweth off with his axe Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth 2. When Christs subjects are so entertained as here is set forth their case being presented unto God hath no small force to draw down delivery and to bring a change of the affaires of their foes as the force of the reason annexed unto the prayer doth teach Vers. 8. But mine eyes are unto thee O GOD the Lord in thee is my trust leave not my soul destitute The fourth reason of the petition relating mainly to the prayer for delivery after which is subjoyned the fifth petition including the substance of all his prayer Whence learn 1. How great soever the darknesse of his calamities may be and how thick soever the cloudes of present trouble are to hide from us the Lords care of us and his loving kindnesse unto us yet faith must look and pierce through them all unto God and to his power and constancy of truth and love But mine eyes are unto thee 2. Whensoever faith turneth it selfe toward the Lord it seeth sufficiency in God to help as the man hath need Mine eyes are toward thee O God the Lord. 3. As it is good to believe in God in time of greatest straites so it is good to avow our beliefe before God and to observe this for our further strengthening that we have obtained mercy to believe as here David doth Mine eyes are toward thee in thee is my trust 4. A soul which hath God for a covering of protection and comfort hath also every condition it can be in well seasoned but the soul that lacketh this governing is bare and naked and destitute without guard against any evil which may fall upon it against this evil we have great need to pray Leave not my soul destitute And this is the fifth petition in this prayer Vers. 9. Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity The sixth petition is to be saved from the privie plots which his enemies had laid against him Whence learn 1. The adversaries of Gods people or persecutors of the righteous for righteousnesse are workers of iniquity let them pretend unto godlinesse lawes or justice as they please for so are they here described 2. Persecutors of the righteous use not to go so openly to work as to persecute them directly for righteousnesse but do make plausible lawes and statutes which may seem reasonable to the world and yet such lawes as the godly cannot without sinne obey and so their commands do insnare the godly as here they are called snares and grinnes 3. From the plots of persecutors and in special from iniquity established by a law none can deliver the godly so as they shall neither sinne nor suffer the penalty except God alone Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity Vers. 10. Let the wicked fall into their own nets whilest that I withal escape The seventh petition is as for his own delivery so also for the overthrow of obstinate enemies who cannot be reclaimed Whence learn 1. The prayers against persecutors which are dited to the penmen of the Scripture are prophecies of their punishment and decrees whereunto the Church may subscribe in the general and this prayer is one among the rest 2. When the persecutors do lay plots and snares against the righteous they lay plots against themselves and there is no need of another plot for their ruine save that which is of their own devising Let the wicked fall into their own net 3. It is not unusual to see the overthrow of persecutors and the delivery of the righteous wrought by one and the self-same meanes and brought about at one time Let the wicked fall into their own net whilest that I withall escape PSALME CXLII Maschil of David c. THis Psalme doth shew what was Davids exercise when he was in the cave of one of the mountaines of Engedi 1 Sam. 24. flying from Saul wherein he first setteth down his betaking of himselfe to prayer in general v. 1 2. Secondly the straits wherein he was for the time v. 3 4. Thirdly what was the special petitions of his prayer with the reasons thereof v. 5 6 7. From the inscription Learn 1. That when the Lord doth put any of his children in straites and difficulties he is providing instruction and wise direction unto them and to others by the meanes for this danger bringeth forth a Psalme of instruction Maschil of David 2. The profit which followeth upon sharp exercises is able to recompence all the paines whereunto they are put in trouble as this particular instance doth shew 3. It is wisdome for us to mark the special dangers wherein we fall and how we have behaved our selves therein and to see what use we should make thereof as this example of Davids calling to minde of the danger he was in in the cave doth teach us Vers. 1. I Cried unto the LORD with my voice With my voice unto the LORD did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble In the setting down of his exercise in this danger and how he made God his refuge by prayer Learn 1. The grace of God can so calme a mans mind in the deepest danger of present death as he may confidently put up his desire for delivery and no danger can be so desperate but a man may by prayer be delivered out of it one way or other as Davids experience teacheth I cried unto the Lord saith David being in the cave halfe buried as in a grave Saul and his host being at the mouth of it 2. He that is acquainted with God and haunteth his presence by prayer ordinarily will finde a ready way to go to God in an extraordinary danger whereof David in this difficulty sheweth his experience 3. The uttering of right words with the voice in prayer in the time of perplexity is a work of faith presuppose there were so much inward confusion and multitude of thoughts in the minde as might call in question whether the supplication
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
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go
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
sanctified and set apart for Gods peculiar They are the Lords anointed 9. They who both by Covenant and special calling to the holy Ministery have charge to declare the Lords will unto the world are owned of God as his Prophets and are fenced with a strict caveat given to all men by God how great soever that they harme them not Touch not mine anointed and do my Prophets no harme And upon all these aforesaid considerations God is to be thanked and praised by his people Vers. 16. Moreover he called for a famine upon the land he brake the whole staffe of bread 17. He sent a man before them even Ioseph who was sold for a servant 18. Whose feet they hurt with fetters he was laid in iron 19. Vntil the time that his Word came the Word of the LORD tried him 20. The King sent and loosed him even the ruler of his people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To binde his Princes at his pleasure and teach â—is Senatours wisdome In the second rank of reasons of Gods praise taken from the care the Lord had of the posterity of Abraham Isaac and Iacob in bringing them into Egypt and preserving of them there Learn 1. Every plague and in special famine is a servant of God ready at a call to come forth and execute his judgement Moreover he called for a famine on the land 2. No food can be had except God do furnish it and no food when it is given can feed except God give a powerful blessing with it when that is removed bread feedeth not He brake the whole staffe of bread 3. The way of the Lords performing of his Covenant is not such as carnal reason would prescribe by giving probable meanes of bringing it to passe but the way he chuseth is such as may try the faith of his children to wit by seeming to do the contrary As here the Patriarchs having the promise of the land of Canaan shall not be suffered to be so much as sojourners in it but must leave it and go elsewhere He called for a famine on that land which might seem to make it in lesse request and by the famine also did force them to go where â—hey might finde bread 4. Whensoever the Lord doth bring his children into straits and difficulties he maketh provision for their sustenance in their straits and deliverance from the same When the Lord was to bring his people into Egypt he provided so as they should have a friend at Court before they came He sent a man before them even Ioseph 5. Whatsoever may be the intent of men or devils in troubling of Gods children God hath a hand in every thing which doth befal them how accidentally soever it may seem to come Iosephs coming down to Egypt is called Gods message He sent a man before them even Ioseph 6. That which men dw sinfully for satisfactiâ—n of their own lusts God doth holily and wisely for his own ends by Iosephs brethren their selling of their brother to be rid of him God sendeth Ioseph into Egypt to provide for their livelihood He sent a man before them they sold him for a servant 7. It is not strange to see the man whom the Lord mindeth to exalt most humbled before he be exalted and cast into prison before he be lifted up to liberty Ioseph was sold for a servant whose feet they hurt with fetters 8. When the Lords servants are entered in the trial of their faith they may look to be soundly searched before they have ended their trials and that by sharp affliction as Ioseph was tried Whose feet they hurt with fetters he was laid in iron 9. The afflictions and trials of Gods children will not end when they could wish but they have a set measure and time determined of God He was laid in irons until the time came c. 10. There is a secret word of Gods decree and providence for ending of the affliction of Gods children which God bringeth forth to light in his own time and until this come his servants must lie in bonds as Ioseph lay in iron till the time that his word came that is till God made his decree manifest about the loosing of him 11. Before affliction shall end the manifested work of Gods providence in affliction must put the afflicted to the trial of all that is in him and trial must go before deliverance The word of the Lord tried him 12. The time appointed in Gods decree to send delivery to his afflicted children is made manifest in the effectual moving of instruments and meanes of delivery and in this case if need be Kings shall be set on work for the delivery of the Lords children The King sent and loosed him 13. Such as are bound ignominiously for righteousnesse shall be one way or other loosed honourably The Ruler of the people let him go free 14. When the Lords people are humbled sufficiently God doth raise them up and sometime even in a visible manner before the world as here Ioseph is by the King of Egypt made Lord of his house and Ruler of all his substance 15. As Gods children are exalted for the benefit of those over whom they are set so should they manage and maintain their honour and power by doing good to their inferiours as Ioseph did who was exalted To binde Pharaohs Princes at his pleasure and teach his Senators wisdome Ver. 23. Israel also came into Egypt and Iacob sojourned in the land of Ham. 24. And he increased his people greatly and made them stronger then their enemies 25. He turned their heart to hate his people to deal subtilly with his servants After Ioseph the rest of the family is brought down into Egypt who sojourned there and were preserved till they grew a strong people and then began their affliction as a preparation to their out-birnging Whence learn 1. Albeit a man hath wrastled with God in prayer and gotten his blessing yet may he be tossed in the world by troubles Israel also came into Egypt 2. The heires of the promise and the Lords dearest children may be made sojourners among wicked people even in their old age when they need most to be at rest Iacob sojourned in the land of Cham. 3. As when the Lords people grow up unto any considerable number among idolaters it is no strange thing if they finde enmity so it is no strange thing in Gods way to make them grow the more in number and power the more they be opposed yea and to make them under oppression and persecution to become mightier then their adversaries He encreased his people greatly and made them stronger then their enemies 4. The hearts of all men are in Gods hand to turne them whither he pleaseth to love or hate as their affections may serve best his holy purposes He turned their heart to hate his people 5. The trouble and exercise of Gods