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
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.
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
alwayes night and day whereby was signified that howsoever the world lieth in the darknesse of ignorance of sinne and misery yet in the Lords Church remedy against all those evils and relief from them is to be had and that God hath ordained Ministers and publick Officers to entertaine and hold forth the shining of the light unto the Church and to this end not to stand to break their nights rest when the service doth call for it Blesse the Lord all ye servants of the Lord which by night stand in the house of the Lord. 5. Prayer to God as the mouth of the people is a part of the office of the Lords Ministers for so much is imported by pointing at the gesture of the supplicant Lift up your hands in the Sanctuary that is in the place where the people assemble 6. To praise the Lord and to teach the people what the Lord is what blessednesse is to be found in him and how they should acknowledge this and make use of it is another part of the Ministers office Lift up your hands in the Sanctuary and blesse the Lord. Ver. 3. The Lord that made heaven and earth blesse thee out of Sion In this verse the Lords Ministers as they are directed so they go about to blesse the people out of Sion in the Name of the Lord Out of Sion because there was the Arke of the Covenant the figure of Christ God incarnate through whom alone the Lords blessing is derived unto his Church Whence learn 1. All men lie under the curse till God bring them into the fellowship of his Church and pronounce them blessed by his Word as The Lord blesse thee doth import 2. It is a part of the office of the Lords Ministers to pronounce with authority Gods blessing upon his people which is no more then a wish or prayer for them for they are sent of God with commission to say The Lord blesse thee 3. No blessing is to be expected but from Christ represented by the Arke of the Covenant which was in Sion The Lord blesse thee out of Sion 4. The confidence of the believer to obtain whatsoever is promised in the Lords Word is builded upon the Covenant of God and the omnipotency of God and what can a soul stand in need of which this fountaine cannot yield The Lord that made heaven and earth blesse thee out of Sion PSALME CXXXV THe scope of this Psalme is to set forth the praises of the Lord wherein there is an earnest exhortation of all the Church and of all the Lords Ministers to praise God v. 1 2 3. whereunto are added seven motives or reasons from v. 3 to v. 12. In the next place the Psalmist turneth his speech towards the Lord and praiseth him and giveth two reasons more for the praising of God v. 13 14 15 16 17 18. In the third place more specially he exhorteth the Ministers and every particular member of the Church to praise God and so closeth with blessing of him Ver. 1. PRaise ye the LORD praise ye the Name of the LORD praise him O ye servants of the LORD 2. Ye that stand in the House of the LORD in the courts of the House of our God In the exhortation directed to the whole Church and to the Ministers Learn 1. The work of praising God should be gone about affectionately and unto it should we stirre up our selves and others with all our might as this manifold exhortation to praise the Lord and sing praise doth teach us 2. That which is spoken or manifested of God must be carefully taken notice of that he may be praised out of knowledge for he will not have praises but as his Word doth direct for this doth Praise the Name of the Lord import 3. The publick Ministers of Gods House who are set apart for teaching and leading of the people in his service by reason of their Office and imployment must stirre up themselves unto this work of praising God whatsoever may be their own private condition sad or joyfull for their obligation so to do is greatest Praise him O ye Saints of the Lord O ye servants of the Lord. 4. As our priviledges are more then the rest of the world by being in Covenant with God and admitted to have room in the holy assemblies of his people so should our care to praise God be the greater Ye that stand in the house of the Lord in the Courts of the house of our God Vers. 3. Praise the LORD for the LORD is good sing praises unto his Name for it is pleasant He insisteth in the exhortation and beginneth to give reasons to move us to praise God Whence learn 1. The Lord is worthy to be praised not only for his essential goodnesse but also for the letting forth thereof on the creatures and towards his people most of all Praise the Lord for the Lord is good and this is the first reason or motive to praise 2. Singing of the Lords praises is a part of the moral worship of God and should be done with cheerfulnesse of heart as a work wherein we rejoyce to be employed Sing praises unto his Name 3. The work of praising God hath a sort of reward joyned with it when we praise God most we get most benefit by so doing it is so comely in it self so pleasant unto God and profitable to the person that offereth praises so fit to chear up his spirit and strengthen his faith in God whose praises are the pillars of the believers confidence and comfort that a man should be allured theâ—eunto Sing praises unto his Name for it is pleasant and this is the second motive or reason to praise God Vers. 4. For the LORD hath chosen Iacob unto himselfe and Israel for his peculiar treasure The third reason of praising God is because he hath by electing Israel put a great respect and price upon his people Whence learn 1. The Jewes have a respect of honour put upon them how unworthy soever they have proved themselves of it many times above all the Nations of the world in that God hath chosen them to be his people among whom he will alwayes have a chosen number which of no other Nation can be said For the Lord hath chosen Iacob unto himself 2. The Lords Covenanted people are no lesse precious in his eyes then a peculiar treasure is in a mans eyes He hath chosen Israel for his peculiar treasure Ver. 5. For I know that the LORD is great and that our LORD is above all gods The fourth reason of Gods praise is because the Lord is greater then all earthly yea then all imaginable excellencies in the world as the Church doth both believe and know by experience Whence learn 1. The largenesse of Gods dominion over all Nations and over all imagined excellency of the idols of the Gentiles doth commend the mercy of God to that Nation which he doth prefer unto the rest by taking them in Covenant with
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
to praise God to be still lying on him as this example of David in the close of the Psalme doth shew us 2. The Lord will be praised in our spirits and outwardly in our words and externall expressions also My mouth shall speak the praises of the Lord. 3. Some duties belong to some persons and other duties belong to other persons but the duty of praising the Lord is the duty of every man albeit only the believer giveth obedience to this Let all flesh blesse him 4. It is needfull that every worshipper of God in the discharge of praise remember their own frailty and be hâ—mbled Let all flesh blesse him 5. The duty of praising and blessing God must be so holily discharged as the Lord may be honoured in effect Let all flesh blesse his holy Name 6. Such as praise God and bâ—esse him heartily shall follow this exercise for ever Let all flesh blesse his holy Name for ever and ever PSALME CXLVI THis Psalme is a Psalme of praise wholly wherein when the Psalmist hath exhorted all men to praise the Lord he engageth himselfe to the work v. 1 2. Then he teacheth the way how to praise God in effâ—ct to wit by renouncing all carnall confidence and trusting only in the Lord v. 3 4 5. Thirdly he giveth reasons both of trusting in God and praising of God and closeth as he begun with the same exhortation to praise God Vers. 1. PRaise ye the LORD Praise the LORD O my soul 2. While I live will I praise the LORD I will sing praises unto my God while I have any being From the stirring up of others and himselfe to praise God Learn 1. The duty of praising God is so necessary so deserved by God so profitable to us and so spiritual that we had need frequently to stirre up our selves and others unto it Praise ye the Lord. 2. For discharging the duty of praise all the powers of the soul must be stirred up the minde to meditate the memory to bring forth former observations the heart and affections for discharging of the duty in the best manner Praise the Lord O my soul. 3. Whatsoever concurrence we finde of others in the work of praise lesse or more let us set our selves seriously and heartily unto it and engage our own heart for it While I live I will praise the Lord. 4. There can be little heartinesse in this work till the soul lay hold on God by faith and embrace the Covenant of grace and so finde its own interest in God and then the soul will praise in earnest as the Psalmists example may shew us I will sing praises to my God while I have any being Vers. 3. Put not your trust in Princes nor in the son of man in whom there is no help 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish He sheweth the way how to praise God really to wit by renunciation of all earthly confidence and fixing faith and trust on God alone for renouncing of all confidence in creatures he giveth reasons v. 3 4. and for trusting in God he giveth reasons by praising of God unto the end of the Psalme In the forbidding of carnall confidence Learn 1. What a man doth most trust in that he esteemeth most of and praiseth it in his heart most therefore doth the Psalmist set us upon God as on the right object of trust and diverteth us from the wrong that he may teach us to make God the only object of praise 2. Because the maine object of our carnall confidence naturally is man in power who seemeth able to do for us able to promote us to dignity and riches and to keep us up in some state in the world therefore must we throw down this idolâ— in particular that we may place our confidence in God the better Put not your trust in Princes 3. To cut off carnal confidence in man that neither mean men may trust in great men nor great men may trust in the multitude of mean men we must remember that no man is naturally better then his progenitors but such as his fathers were such is he that is a sinfall weak and unconstant creature Put not your trust in Princes nor in the son of man 4. The reason why we should not put trust in man is because he can neither help himselfe nor the man that trusteth in him when there is most need In whom there is no help 5. He that cannot deliver himselfe from death is not to be trusted in because it is uncertaine how soon death shall seize upon him His breath goeth forth he returneth to his earth 6. Whatsoever the good will or purpose or promise of any man can give assurance of all doth vanish when the man dieth In that every day his thoughts perish Vers. 5. Happy is he that hath the God of Iacob for his help whose hope is in the LORD his God In the exhorting of us to trust in God he giveth this encouragement unto it that he who trusteth in God may look for help and happinesse in him Whence learn 1. The only true object of our faith and confidence is God as he is revealed by his Word to his Church to wit The God of Iacob the God of Israel 2. Faith in God bringeth true felicity with it and help in time of need Happy is he that hath the God of Iacob for his help 3. Hope of help and happinesse from trust and confidence in God must be grounded upon the Lords entering in Covenant with us and becoming ours through the Mediator whose hope is in the Lord his God Vers. 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever 7. Which executeth judgement for the oppressed which giveth food to the hungry the LORD looseth the prisoners 8. The LORD openeth the eyes of the blinde the LORD raiseth them that are bowed down the LORD loveth the righteous 9. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down 10. The LORD shall reigne for ever even thy God O Sion unto all generations Praise ye the LORD For encouraging of us yet more to believe in God who offereth himselfe to be reconciled with us and to be our God in Christ he giveth other ten motives and as every one of them is a point of Gods praise so is it a prop and pillar to support the believers faith The first motive to believe in God and first reason of Gods praise is his omnipotency and al sufficiency made manifest by the work of creation and preservation of all creatures Which made the heaven and the earth the sea and all that therein is 2. The second motive to believe in God is another point of Gods praise to wit his faithfulnesse in making and keeping Covenant and performing his promises unto everlasting Which keepeth truth for ever 3. The third point of
Gods praise and prop of faith is this albeit the Lord for the glory of his Name and good of his own people do suffer the godly to be persecuted and oppressed also yet he will plead the cause and controversie of the believer and will deliver the oppressed and punish the oppressor Which executeth judgement for the oppressed 4. The fourth point of Gods praise and pillar of faith is this albeit the Lord suffer the believer to feel the need of what is needfull for soul or body yet he doth not suffer him to starve for want of what is necessary He giveth food to the hungry 5. The fifth point of Gods praise is albeit the believer may for his sinnes or for trial of his faith be cast in prison and brought in bondage yet the Lord will loose his bonds The Lord looseth the prisoners 6. The sixth point of Gods praise is albeit the believer may be in darknesse of trouble and anxiety of minde for a time and knoweth not what to do yet the Lord will shew him deliverance and give him direction and comfort The Lord openeth the eyes of the blind 7. The seventh reason of Gods praise and encouragement to trust in him is that howsoever the burden of trouble may over-power the believer and make him walk heavily under discouragement yet the Lord will renew strength and comfort and delivery unto him The Lord raiseth them that are bowed down 8. The eighth reason to praise God and eighth encouragement to trust in God is the believer who is fled to the righteousnesse of the Mediator for his justification and studieth to a holy and righteous conversation may be sure he is free from the curse approved of God and shall finde the fruits of Gods good will to him The Lord loveth the righteous 9. The ninth reason of Gods pâ—aise and encouâ—agement to trust in him is from the Lords different manner of dealing on the one hand with the poor and needy believer who hath none to do for him and on the other hand with the proud and powerfull man of this world who trusteth to carry his businesse by meanes of the creature and misregardeth the Lord he preserveth the one and destroyeth the other The Lord preserveth the stranger and râ—lieveth the fatherlesse and the widow but the way of the wicked he tuâ—neth upside down 10. The tâ—nth reason of Gods praise and the last encouragement of the believer to trust in him and not to put confidence in Princes is this the Lord is the only Sovereign King who liveth for ever and hath engaged himself to the Church and every believer in every age therefore he only is worâ—hy to be trusted in and worthy to be praised The Lord shall reigne for ever even thy God O Zion unto all generasions Praise ye the Lord. PSALME CXLVII THis Psalme is for stirring up of the Church to praise and thanksgiving The exhortation is threefold The first is v. 1. and six reasons for it or motives unto it are set down v. 2 3 4 5 6. The second exhortation is v. 7. and three reasons for it v 8 9 10 11. The third is v. 12. and six reasons for it unto the end Ver. 1. PRaise ye the LORD for it is good to sing praises to our God for it is pleasant and praise is comely In the first exhortation Learn 1. There is no part of Gods worship whereunto we are more indisposed or need more stirring up then to praise God as the frequent repeated exhortations do import 2. The fiâ—st motive is this all the encouragements which can be imagined unto any work do all concurre here It is profitable to praise God for it is good to sing praises to or God All Gods praises are the believers advantage and stoâ—e houses and It is pleasant full of sweet refreshment as when a man doth view his own rich and well situated inheritance and it is honourable to be about the employment of Angels to be Heraulds of the Lords glory Praise is comely 2. The LORD doth build up Ierusalem he gathereth together the out-casts of Israel The second reason of Gods praise is for his care over his Church Whence learn 1. The Church is the Lords special handie work he is the builder upholder and restorer of any bâ—each in it The Lord doth build up Ierusalem 2. The members of the true Church are oft-times scattered one from another not only by common judgements but also by persecution and schismes that they cannot keep that sweet communion one with another which is to be wished but God is the only gatherer and uniter of them after whatsoever sort of scattering He gathereth together the out-casts of Israel Vers. 3. He healeth the broken in heart and bindeth up their wounds The third reason of Gods praise is for his care of the afflicted believer when by trouble outward or inward or both he is wounded in spiriâ— broken and brought dâ—wn made sickly and weakened He healeth the broken in heart and bindeth up their wounds as a tender Chirurgion or Physician doth the wound of his Patient Vers. 4. He telleth the number of the stars calleth them all by their names The fourth reason of the exhortation to praise God is his particular knowledge of every thing which doth transcend the capacity of men and to them is impossible He telleth the number of the stars and calleth them all by their names In which similitude he sheweth also that albeit â—braham could not comprehend the multitude of the children either of his faith or of his flesh more then he could count the number of the stars yet the Lord knoweth every beleever by name as he knoweth every star and can call every one by their name Vers. 5. Great is our Lord and of great power his understanding is infinite The fifth reason of Gods praise is because in his attributes he is incomprehensible namely in his dominion over all in power to do all and in his wisdom to contrive whatsoever we stand in need of so that nothing can be against us but he is above it nothing can be needful for us but his wisdom can devise the meanes to bring it to us and his power doth put his will in execution for our good Great is the Lord his power it great his understanding is infinite Vers. 6. The LORD lifteth up the meek he casteth the wicked down to the ground The sixth reason is from his different dealing with the godly and the wicked as for the godly who in the meeknesse of a subdued spirit do submit themselves under the mighty hand of God he comforteth them and relieveth them but he abaseth the proud who do not stand in awe of his Majesty The Lord lifteth up the meek but he casteth the wicked down to the ground Vers. 7. Sing unto the LORD with thanksgiving sing praise upon the Harp unto our God The second exhortation unto praise and thanksgiving in cheerfulnesse and joy is expressed with three
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
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
persons there remaineth much inbred corruption and many not only bodily but also and especially sinful infirmitiâ—s diseases and maladies of our soules whereby we become unable to do the good which we would or to eschew the evil which we would not do and of these diseases God becometh a Physician to heale them all by his Spirit of Sanctification bestowed upon all whom he justifieth Who healeth all thy diseases Vers. 4. Who redeemeth thy life from destruction who crowneth thee with loving kindnesse and tender mercies The third reason of thanksgiving is for delivering of him graciously from perishing and the fourth reason is for giving unto him mercifully many good things By destruction here he meaneth not only the danger of being killed by his enemies but also and especially the state of condemnation and perishing in Gods wrath from which the man justified is redeemed by the Mediator Whence learn 1. The benefit of preservation from eternal death is given unto the man to whom all iniquity is forgiven for here these benefits are joyned the one with the other 2. The deliverances which are given to believers as well bodily as spiritual temporal as well as everlasting do come to us in the way of Redemption made by our kinde and faithful Kinsman Jesus Christ Who redeemeth thy life from destruction 3. A man must be sensible of the merit of sin and see himself in the state of perdition for sin before he can put a right estimation upon his delivery he must count himself a lost man till the LORDS Redeemer deliver him as we may perceive in the Prophet saying He hath redeemed thy life from destruction 4. The favour which God bestoweth upon a believer is not in giving unto him one or two or some few evidences of his love and mercie but in a constant compassing of him on every hand in every thing so that he shall turn him about to what Aâ—t he will he is circled round about with love and mercy supplying wants preventingâ— or mitigating and seasoning his troubles reclaiming him from sin and directing him in Gods way Who crowneth thee with loving kindnesse and tender mercies 5. The evidences of Gods kindnesse and mercie to a man is not only a meanes to glorifie God but also a meanes to put respect and honour yea and a crown of glory on the head of the believer in the sight of all who look upon him therefore saith he Who crowneth thee with loving kindnesse and tender mercies Ver. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles The fifth reason of thanksgiving is not only for blessing the use of the creatures unto him but also and especially for feeding him with spiritual food and giving comfortable refreshments to his Church set forth under the similitude of corporal â—eeding upon dainties The sixth reason is for comforting his spirit and reviving it in its dead condition as the Eagle is revived and renewed after casting her bill Whence learn 1. The blessing of God upon the believer maketh the use of Gods benefits and his ordinary meales and morsels savourie and sweet because he hath all that is given to him with Gods allowance and good-will Who satisfieth thy mouth with good things 2. The Lord after spiritual hunger and thirst giveth such satisfaction to the soul of the believer as banquet-chear and dainties do give to a hungry and thiâ—sty man as the similitude here sheweth Who satisfieth thy mouth with good things 3. As the Eagle decayeth and groweth lean when her bill or beak groweth so long and crooked as she cannot eat for it and when she casteth her bill and her beak is now fitted better to take her food then she is revived and strengthened and as it were groweth young again so fareth it with the soul of the believer which sometimes is so exercised and troubled as it refuseth comfort and lieth in a dead condition but when the Lord reneweth the sense of his love it is a new life and the inner man is revived again Thy youth is renewed as the Eagle 4. It is an act of thanksgiving unto God to give account to our selves and to reckon over to our own soules what the Lord hath bestowed on us and done for us as appeareth in the Prophets practice here speaking all this to his own soul in reckoning over the benefits Ver. 6. The LORD executeth righteousnesse and judgement for all that are oppressed He goeth on in his thanksgiving and ascendeth from the mercies shewn to himself unto the praising of Gods righteousnesse and mercifulnesse toward all believers as well as toward himself according as every ones need doth require and here is the seventh reason of Gods praise for maintaining the cause of all his oppressed people Whence learn 1. The sight of Gods goodnesse towards our selves should lead us to the observation of Gods goodnesse to all his children in common and unto his righteous holy and gracious nature as the example of the Psalmist teacheth us 2. As to be oppressed was not Davids lot alone but is the common condition whereunto the godly in all ages are subject so to have God the defender and the avenger of those that oppresse them was not the priviledge of David alone but common to him and all Gods children For the Lord executeth righteousnesse and judgement for all that are oppressed Ver. 7. He made known his wayes unto Moses his acts unto the children of Israel The eighth reason of Gods praise is for his revealing of his will and works to his Prophet Moses and to the people of Israel Whenee learn 1. The knowledge of Gods will of his way of dealing with men and of his works are mysteries which men cannot understand till the Lord reveal all to them It is he who maketh his wayes known 2. As God hath the choosing of people to whom so also of the men by whom he will reveal himself and his wayes He made known his wayes unto Moses his acts to the children of Israel 3. As the revealing of Gods way wherein he will walk with us and of his way wherein he will have us to walk before him is no small mercie to his Church so is it no small obligation put upon his people and matter of praise and thanks unto God for this is made here the matter of the Churches thanks and of Gods praise That he made known hâ—s wayes to Moses and made Israel to see that he wrought as he had spoken He made known his acts to the children of Israel Ver. 8. The LORD is merciful and gracious slow to anger and plenteous in mercy The ninth reason of Gods praise is for his merciful and gracious nature expressed in sundry titles Whence learn 1. The Lord is compassionate toward us in our miseries and ready to pardon our sins The Lord is merciful 2. The Lord is not hindered by our unworthinesse to do us good when we come unto him but is ready
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
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
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
and from their persecutors yet the work of delivery is perfected at length for when God had smitten Egypt in favour of his own people He brought his people forth 2. All riches that men have are at Gods disposing to transfer the right and possession thereof to whom he pleaseth and the Lords special and expresse warrant gave â—itle to the Israelites to retain the Egyptians borrowed jewels He brought them forth also with silver and gold 3. When God grants a delivery or any sort of benefit it is a new gift to inable a man to make use of the offered delivery or bestowed benefit such was the benefit bestowed on Israel when Goâ— brought his people out of Egypt There was not one feeble person among their tribes 4. The Lord can make bloody persecutors of his people to cease from their persecution and to contribute to their delivery and to be desirous to be rid of them Egypt was glad when they departed 5. God can make his persecuted people terrible to their persecutors which is no lesse a wonder then to make the wolfe tremble for feare of the lambes Egypt was glad when they departed for the feare of them fell upon them 6. Except the Lord did take the guiding and protecting of his own people they should perish many wayes after their delivery out of trouble but whom he delivereth he taketh a care of them as he did of Israel for whom he provided the pillar of cloud to temper unto them the heat of the day and the pillar of fire to temper unto them the darknesse and cold of the night and made both of them to direct their journey He spread a cloud for a covering and fire to give light in the night 7. Sometime the Lord will give unto his people at their earnest desire that which is not good for them that so he may give unto them evidence of his readiness much more to give them what is good for them when they earnestly ask it The people asked and he brought quailes 8. When ordinary meanes of the preservation of Gods people do faile God will provide for them wonderfully as he gave his people Manna in the wildernesse And satisfied them with the bread of heaven 9. As the fountain of the feeding of Gods people is not in the creatures but in God so should the eye of his people be carried above the creatures unto heaven for preservation of this life as well temporal as spiritual for this end it is said He satisfied them with the bread of heaven 10. God can bring consolation unexpected and that by means most unlikely to yield it He opened the rock and the waters gushed out 11. There is no scarcity in God of what the Lords people do stand in need of he both can and doth furnish plenteously and makes the opportunity of having the use of his provision follow his people whithersoever he leadeth them The waters out of the rock ran in the dry places as a river 12. What the Lord doth to his people he doth it for his Covenants sake as here He remembred his holy promise 13. How many yeares soever do intervene Gods promise-making and the performance the Lord doth not forget his promise as here we see after foure hundred and thirty years He remembreth his holy promise and Abraham his servant Ver. 43. And he brought forth his people with joy and his chosen with gladnesse 44. And gave them the lands of the heathen and they inherited the labour of the people 45. That they might observe his statutes and keep his Lawes Praise ye the LORD From the manner of the Lords bringing his people out of Egypt and planting them in Canaan Learn 1. Whatsoever bondage the Lords people do fall into the Lord in due time will bring them out of it as he brought forth his people from the bondage of Egypt 2. How much soever sorrow his people may finde in the expectation of delivery so much joy shall they have in the performance of the Lords promise He brought forth his people with joy and his chosen with gladnesse 3. The Lord doth not leave his people till he put them to some rest after their troubles as he gave rest to his people Israel whom when he carried them through the wildernesse he gave them the possession of Canaan He gave them the lands of the heathen 4. The Lord maketh no end of multiplying obligations on his people he maintaines them in their possession of what he doth give them They inherited the labour of the people 5. The end of the Lords liberality is to engage the hearts of his people more and more to the obedience of his Ordinances as he did all this to Israel That they might observe his statutes 6. There is no rule for serving of God acceptably except his own commands for Israels rule was to observe his statutes and keep his lawes 7. The right use which we should make of whatsoever good was done to the Lords people is to glorifie God when we hear of it or read of it as here we are directed Praise ye the Lord. PSALME CVI. THe summe of this Psalme is to teach the godly in the time of calamity lying upon the Church or upon themselves First to glorifie God by faith in him Secondly to reckon up for their encouragement the frequent forgivenesse of grievous sins to his people in former times And thirdly to pray for the like favour to themselves and in hope to have their prayer granted to give thanks to God There are three parts of the Psalme answerable thereunto The first part is the Prophets strengthening of his own faith ver 1.2 3 4 5. The second part is the confession of our sins in general v. 6. and in special of eight or nine gross provocations which the Lord after correction did pardon and gave comfort to his people to v. 46. which are so many arguments of hope to finde the like mercy to the Church in this time The first sin with the forgiveness of it is set down from v. 7 to v. 13. The second sin v 13.14 15. The third sin v. 17 18. The fourth sin v. 19 20 21 22 23. The fifth sin v. 24 25 16 27. The sixth sin v. 28 29 30 31. The seventh sin v. 3â— 33. The eighth sin from v. 34 to v. 43. The ninth point of confession is of a general heap of sins oft-times repeated and all pardoned with pity manifested to Gods people v 43 44 45 46. The third part of the Psalme is a prayer for new experience of like mercy and a close of the Psalme with praise and thanksgiving v. 47 48. Ver. 1. PRaise ye the LORD O give thanks unto the LORD for he is good for his mercy endureth for ever The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions by believing on him First by exhorting all to praise and thank the Lord for his goodness Whence learn 1. The exercise of
curse He gave them their request but sent leannesse into their soul. Ver. 16. They envied Moses also in the campe and Aaron the Saint of the LORD 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked The third sin confessed is sedition which brake forth in Kâ—rah and his complices was fearfully punished Num. 16.1 2 3 c. Whence learn 1. The manner of the Lords governing his people how gentle soever it be is notwithstanding unto wicked men a thing insupportable as doth appear in the people 's not enduring the Lords meek governing of them by Moses and Aaron 2. Rebellion against Gods manner of governing howsoever it be indeed against God yet pretendeth to be only against men They envied Moses in the Camp 3. Ministers are to be looked unto as men consecrated unto God and injuries done to them are against the Lord They envied Aaron the Saint of the Lord. 4. Whatsoever open wicked course is set on foot by ring-leaders to any mischief and is not disclaimed by the body of the people may justly be charged upon all albeit not in the same degree of guiltinesse as here Korah and his Complices fault is charged upon the people They envied Moses in the Campe. 5. Authors of sedition in the State and of Schisme in the Church do highly provoke God to punish them exemplarily as appeareth here The earth opened and swallowed Dathan and covered the company of Abiram 6 Such as will not be warned to eschew sin by judgements poured forth upon others do provoke God to make themselves spectacles of wrath in the sight of others A fire was kindled in their company the fire burnt up the wicked Ver. 19. They made a calfe in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an Oxe that eateth grass 21. They forgat God their Saviour which had done great things in Egypt 22. Wonderous works in the land of Ham and terrible things by the red-sea 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them The fourth sin confessed is the idolatry of the golden calf which sin is aggravated and the danger of their destruction for it till Moâ—es interceded for them is briefly set down here but more largely expressed Exod 32. and Deut. 9. Whence learn 1. They that are ready to change the Government of the Church which God hath appointed will be ready also to change the worship of God as experience in the Israelites doth teach who are charged with the one fault v. 16. and with the other here They made a Calfe in Horeb and worshipped the molten image 2. Idolaters are so bewitched with the opinion of the lawfulnesse of idolatry as they dare both devise and practise it in Gods presence They made a Calfe in Mount Horeb the mountaine where the Lord did shew himself terrible 3. Albeit image-making in the matter of Religion and image-worshipping be an old sin yet this relative worship offered unto God before an image is alwayes rejected of God as no worship done to him but only to the image for God doth not expound communication of worship to an image or relative worship before an image according to the intention of the worshipper but according to the nature of the action which is discharged in the second command of the moral law Israel in ended to offer the holy day to the Lord and appointed the worship toward the golden image for him as the history sheweth Exod. 32.4 5. To morrow is a feast of the Lord yet here the Lords Spirit declareth this to be a worship not of God but of the image They worshipped the molten image 4. Making of images to represent God or any of the persons of the holy Trinity is but a vilifying of the glory of God and giving it to the image of a creature yea the making of an image to represent God is the changing of the glory of God into a vile image of some base creature and the placing of the one in the others stead and room for so God judgeth saying Thus they changed their glory into the similitude of an Oxe that eateth grasse 5. To have God for our God and to have him alone for our God and the only object of our worship without any mixture of humane devices is our glory and to do otherwise is the shame of the worshipper They changed their glory into the image of an Oxe 6. To devise images or pictures to put us in minde of God is a very forgetting both of Gods nature and of his authority discharging such dyvices for so doth the Lord expound it They forgot God their Saviour 7. Whatsoever works God hath wrought for making people know him are all forgotten as well as God is forgotten whensoever men may make devices of their own for memorials of God They forgot God their Saviour which had done great things in Egypt wondrous things in the land of Ham and terrible things by the red-sea 8. Idolatry openly committed in a land is a cause sufficient to destroy the Nation which is guilty of that sin for Therefore the Lord said he would destroy them 9. As they who feare God in a land should deprecate Gods wrath that it fall not on it and should stand in the gap to divert the Lords wrath so is their intercession acceptable to God and a hopeful means to divert wrath as is to be seen in Moses who stood up before him to turn away his wrath lest he should destroy them 10. When God is glorified in a peoples obedience unto him he is a wall about them to save them from harme but when he is provoked by open idolatry or avowed sin then is a gap made in the wall of his protection that mischief may enter now in upon them at the breach He said he would destroy them had not Moses his chosen stood before him in the breach 24. Yea they despised the pleasant land they beleeved not his word 25. But murmured in their tents and hearkened not unto the voice of the LORD 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse 27. To overthrow their seed also among the Nations and to scatter them in the lands The fifth sin confessed is the contempt of Gods most precious promises figured out in the despising of the promise of Canaan unto them which as it did flow from misbelief of Gods Word so it brought forth murmuring against his dispensation which did put them in hazard of dissipation and destruction as is set down more largely Numb 13. and 14. Whence learn 1. When the promised inheritance of heaven which was figured by the pleasant land of promise is not counted worthy of all the paines and difficulties which can
them captâ—ves Vers. 47. Save us O LORD our God and gather us from among the heathen to give thanks unto thy holy Name and to triumpth in thy praise 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD The last part of the Psalm wherein the Psalmist draweth two conclusions from what he hath been speaking and teacheth the Church to do the same in their sad afflictions The one is a prayer for the fresh experience of the like mercy unto the Church and to every member thereof in their time v. 47. The other is a praising of God in assurance of faith that he would certainly do so v. 48. Whence learn 1. The right use of the history of Gods mercies to his Church is to go to God in humility and to encourage our selves to seek and expect the like to our selves Save us also saith the Church here 2. Seeing God in shewing mercy to his people doth alwayes respect the Covenant it is good for the sinner not to quit his interest therein but to claime new experience of mercy according to the tenour thereof For this respect the Church prayeth here Save us O LORD our God 3. The visible Church may be so defaced for a time that howsoever the visible members thereof can never cease to be but one generation shall follow another yet the outward societies and solemne assemblies of the Church may be dissolved and disappear by scattering of them as this part of their prayer Gather us doth import 4. It is a heavie affliction for the godly to live in the company of enemies and of men of a false Religion from this evil they desire to be delivered Gather us from among the heathen 5. The face of a visible Church wherein we may have the communion of Saints and occasions to dwell together with them and enjoy with them the publick and free use of Religion is a great mercy and worthy that God should be intreated for it Gather us from among the heathen to give thanks to thy holy Name 6. The Lords people are allowed to glory in the LORD and to boast in his praise and the end of their seeking the liberty of free assembling of themselves together should be that they may declare the LORDS praise and glory in him Gather us to give thanks to thy holy Name and to triumph in thy praise 7. When we have prayed according to Gods will we should take our prayer for granted and leave it lying at GODS feet as the Church doth here 8. Let the LORD do to his Covenanted people what he pleaseth they shall never want reason to praise thank and blesse him for the closing of this Psalme teacheth so much Blessed be the LORD GOD of Israel 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people and whatsoever become of temporal things there is reason of blessing GOD for spirituall and everlasting mercies and to say Blessed be the LORD GOD of Israel from everlasting to everlasting 10 When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers It is the Brides part and the part of every Member of the Church to joyne in the thanksgiving and subscribe with acclamation unto the blessing of GOD And let all the people say Amen 11. When the Believer hath in his own person given thanks to God he should stirre up others according as his station calleth him unto it to praise the LORD also as here is done Praise ye the LORD PSALME CVII THis is a Psalme of praise for Gods gracious and wise dispensations towards men In the former part whereof the Psalmist reckoneth four exercises of Gods people by Gods justice bringing them to straits and by his mercy delivering them again The first exercise is by banishment and by the Lords bringing them back from it to v. 10. The second is by captivity and imprisonment and delivery out of it to v. 17. The third is by bodily sicknesse and recovery from it to ver 23. The fourth is by danger by Sea and delivery out of it to ver 33. In the latter part of the Psalme he praiseth God for his wise dealing with people and Nations in changes made among them in their lands persons goods and estates for the good of his own and overthrow of the proud One change is of a fertile into a barren wildernesse for the Inhabitants sins v. 33 34. Another change is of a barren land into a fertile and plentiful soile well peopled to v. 39. A third change is wasting and spoyling of a well peopled and fertile Countrey v. 39. A fourth change is pulling down Princes and Statesmen and confounding of them so that they know not what to do or whither to go v. 40. The fifth change is the lifting up of the poor and desolate and enlarging of them in all respects v. 41. The best witnesses of which changes are the godly and wise observers of Gods providence who for a reward of their observation shall have comfortable use and benefit of all Gods dispensations v. 42 43. Ver. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. Let the redeemed of the LORD say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South He exhorteth all to give thanks unto the Lord and specially the Lords redeemed ones brought back from exile out of all countreys where they wandered Whence learn 1. Unto no duty are we more dull and untoward then to the praise of God and thanksgiving unto him neither is there any duty whereunto there is more need that we should be stirred up as this earnest exhortation doth import O give thanks unto the Lord. 2. Whether men do acknowledge the grace and bounty of the Lord or not he is worthy to be thanked and praised partly because of his liberal and ready communicating his goodnes freely not only to not deserving but also to ill deserving persons and that out of meer mercy and partly because he followeth the man who hath found mercy with mercy more and more and partly because he refuseth to no man mercy who seeketh it or shall seek it of him at what time soever to the worlds end For so much saith the reason of the exhortation For he is good for his mercy endureth for ever 3. Every man hath matter and reason and obligation lying on him to praise God but specially such as have more paâ—ticular oftner and greater experience of mercies then others have had Let the redeemed of the Lord say so 4. Redemption made by Christ of his own Elect is the fountaine of every particular benefit bestowed upon them for the Elect are called the reedeemed of the Lord here before the particular delivery from
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
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
say that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that feare the LORD say that his mercy endureth for ever The exhortation is unto the visible Church in general to thank God for his everlasting mercy and to the house of Aaron and to those that fear God more specially to praise him for that same cause Whence learn 1. Upon all occasions we ought to glorifie God and stir up others to do so especially when we consider what God doth for the Kingdom of Christ and here let us say O give thanks unto the Lord. 2. Albeit the wisdom power and justice of God be glorious matter of praising of him yet none can heartily glorifie him for these reasons till they first have experience of the sweetnesse of his goodness and mercie Give thanks for he is good for his mercy endureth for ever 3. Such as are partakers of the goodness which is purchased by Christ may lay hold on everlasting mercies and give thanks for those Because his mercy endureth for ever 4 Albeit all the elect have interest in Gods praise for mercies purchased by Christ unto them yet the elect of Israel have the first room in the song for Christ is first promised to them and came of them according to the flesh and will be most marvellous about them Let Israel now say that his mercy endureth for ever 5. Men who have more gifts higher place and in special they who are Ministers of Gods house should go before others in glorifying Gods mercy manifested in Christ Let the house of Aaron now say that his mercy endureth for ever 6. Whatsoever otheâ—s do such as worship God in their spirits sincerely should let forth their thankfulnesse for Gods grace manifested to them through Christ Let them now that feare the Lord say that his mercy endureth for ever 7. As the salvation of the elect is one and the love of God to them one so should their song be one as here foure several times it is said His mercy endureth for ever 8. Christ being come at length into the world in the fulnesse of time and having ended his sufferings and entered into his Kingdome notwithstanding all the provocations of men to move God to cut short this mercy hath given proof once for all of his everlasting goodnesse and mercy therefore is it said Let Israel now Let Aaron now Let them that feare God now say that his mercy endureth for ever And this is one reason of his praises Ver. 5. I called upon the LORD in distresse the LORD answered me and set me in a large place Another reason of this thanksgiving is the Psalmists experience representing Christs suffering and victory he called to God and was delivered Whence learn 1. As the deliverance which David had out of his troubles was a reason of joy to all the Kingdom of Israel because of the benefits which they enjoyed under his Government so the deliverance which Christ had out of his sufferings is a reason of joy thanksgiving and glorifying God to all his subjects I called upon the Lord in distresse he answered me and set me in a large place 2. Albeit the Lord do bring his children into straits yet he will not leave them in distresse but will bring them forth into a large place as this experience of the Psalmist and of Christ our Head both distressed and delivered for our sake doth give assurance 3. The distresse of the Lords children is not so bitter as the delivery and enlargement out of it is sweet For he answered me and set me in a large place is here the matter of victorious joy and of Gods high praises 4 Delivery out of any great danger is a matter of glorifying God especially when it is the returne of prayer as here I called on the Lord and he answered me c. Vers. 6. The LORD is on my side I will not feare what can man do unto me 7. The LORD taketh my part with them that help me therefore shall I see my desire upon them that hate me A third reason of praise is because the Psalmist hath by this experience received such confirmation of Gods respect to him as made him fearlesse for time to come and assured of the overthrow of his enemies Whence learn 1. Experience of hearing our prayer should confirme us about Gods friendship as here from his late experience he draweth this Conclusion The Lord is on my side 2. Gods favour and friendship believed should free us from the feare of men The Lord is on my side I will not feare 3. Albeit the power of man be an ordinary tentation to divert the godly from their duty yet when Gods favour and displeasure are well weighed and compared with mans hatred and favour it shall be found to be but little which mans either terrour or allurement can do as rhis interrogation speaketh What can man do unto me 4. Faith obtaineth more good by deliveries then it findeth hurt by assaults and then is true saith victorious when Gods friendship is opposed to whatsoever the wrath of the creature can do as here is seen 5. Albeit we have gotten some notable victories against our enemies yet we must know our warfare is not ended for so much doth the Psalmist insinuate when he goeth to make party against his enemies The Lord is on my side the Lord taketh my part 6. Albeit the Lords people do not despise meanes and helpers yet they rely not on them but on Gods help who can blesse the meanes The Lord taketh my part with them that help me 7. Faith in its own victory by Gods assistance seeth also the overthrow of the adversaries The Lord taketh my part therefore I shall see my desire on them that hate me 8. Many good uses may a believer make of one benefit one victory one experience as here the Psalmist doth he confirmeth himself in his reconciliation and friendship with God he encourageth himself against dangers to come he exalteth God and putteth down to nought the hatred and favour of man he resolveth to use meanes and to expect the blessing from God with other sundry good uses which follow hereafter Ver. 8. It is better to trust in the LORD then to put confidence in man 9. It is better to trust in the LORD then to put confidence in Princes A fourth reason of praise and thanks unto God is for blessing the course of faith and making it better then the course of policy or carnal reason Whence learn 1. As faith gathereth strength when it seeth what blessing doth follow on beleeving so God getteth praise by blessing the obedience of faith It is better to trust in the Lord then to put confidence in men 2. Such as beleeve in God in whatsoever mean condition they may be in are in better case then the minions of Kings who lean only to mens favour and time will prove this
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
favour of their Master or Mistresse so fares it oft-times with the believer for his outward condition as the similitude and present case of the Church here teacheth Behold as the eyes of servants look unto the hand of their Masters 6. It is fitting that the persecuted believer have a low estimation of himself before God be patient under his hand submissive to his dispensation and hopefull of help in his addresse unto God for so much the similitude from servants behaviour toward their master and mistresse doth teach As the eyes of a maiden unto the hand of her mistresse so our eyes wait upon the Lord. 7. The interest which the believer hath in God under any relation hath comfort sufficient included in it as here the Lords being Master is sufficient to sweeten bondage of servant and handmaid but Covenant-interest sweeteneth it much more Our eyes are upon the Lord our God 8. As masters and mistresses are taught to shew pitty mercy bounty and protection unto their servants on the one hand and servants are here taught on the other hand by their good behaviour not to marre their favour so the believer is taught to behave himselfe before God as a servant indeed by endeavouring indeed to obey God 9. The terme of the Saints patience and waiting is till God shew mercy Behold as the eyes of the servants c. so our eyes wait on the Lord our God until that he have mercy on us Vers. 3. Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud From his prayer for comfort and relief Learn 1. Whatsoever aileth the Church the Lords mercy is the remedy Have mercy 2. Each member of the Church should be sensible of the trouble of the whole body and deal for it as for himself Have mercy upon us O Lord. 3. As misery is more pressing so should petitions be doubled and poured forth in the Lords bosome Have mercy have mercy upon us 4. Contempt disdain and derision of Gods suffering servants is the heaviest and most grievous part of their affliction Have mercy upon us for we are exceedingly filled with contempt 5. They that prosper in wickednesse are ready instruments to afflict the godly and to persecute them for righteousnesse and to mock the godly in their misery when they have wrongfully troubled them Our soul is exceedingly filled with the scorning of them that are at ease 6. So long as persecutors and oppressors of Gods Church do prosper and finde successe in their wayes they will not cease to please themselves in their wicked course and despise both the persons and the cause of Gods people whatsoever be said against them Our soul is filled with the contempt of the proud PSALME CXXIV THe scope of this Psalme is first to acknowledge the delivery of the Church to be evidently the Lords own work the danger being so great out of which they were lately delivered v. 1 2 3 4 5. and next to blesse the Lord for their preservation v. 6 7 8. Vers. 1. IF it had not been the LORD who was on our side now may Israel say 2. If it had not been the LORD who was on our side when â—en rose up against us 3 Then they had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul. 5. Then the proud waters had gone over our soul. In the acknowledgment of their wonderful delivery the Psalmist doth shew that their adversaries on the one hand were so strong so many so crafty so cruel malicious and the Lords people on the other hand were so weak and so destitute of all counsell and help that their deliverance could be ascribed to no cause save to Gods strong power assisting his own Whence learn 1. Albeit the Lord do suffer his Church sundry times to be brought near to destruction yet alwayes doth he prove himselfe the Churches friend and helper against their enemies If it had not been the Lord who was on our side 2. The Lord so doth help his people as he draweth forth the acknowledgement of their weaknesse to help themselves and of utter impossibility to be safe without his assistance If the Lord had not been on our side may Israel now say 3. After we are delivered out of a danger we should study to apprehend it no lesse livelily then when we are in the danger and that so much the more as we are naturally disposed to the contrary as the repeating and new representing of the danger they were in doth import and teach 4. Men in the state of nature are ready to be party adversaries unto the Church If the Lord had not been on our side when men rose up against us 5. The wicked have an appetite after the blood of Gods people as wilde beasts have after their prey Then they had swallowed us up quick 6. If God should not bridle the fury of the wicked against his people the worldly strength of the godly to defend themselves is nothing Then they had swallowed us up quick when their wrath was kindled against us 7. If the wickednesse of the world were let loose against Gods people it should runne as violently against the Church as floods of water against those that are within the channell Then the waters had overwhelmed us the stream had gone over our soul. 8. The more the matter of the Churches delivery is looked upon the danger is the better seen and the greatnesse of their delivery also as the insisting in the similitude doth teach Then the proud waters had gone over our soul. Vers. 6. Blessed be the LORD who hath not given us as a prey to their teeth 7. Our soul is escaped as a bird out of the snare of the fowlers the snare is broken and we are escaped 8. Our help is in the Name of the LORD who made heaven and earth In the Churches thanksgiving for their delivery they make a threefold use of their experience First they praise and blesse Gods goodnesse v. 6. Secondly they make much of the benefit and rejoyce therein v. 7. And thirdly they strengthen their faith in God for time to come v. 8. Whence learn 1. It is our duty after delivery from dangers to acknowledge not only Gods power for us but his goodnesse also toward us and to acknowledge him the fountaine of all blessednesse upon that occasion Blessed be the Lord who hath not given us as a prâ—y to their teeth 2. As the Churches enemies are superiour to her in worldly strength so also in policy craftinesse and wordly wit as the fowler is craftier then the bird Our soul is escaped as a bird out of the snare of the fowlers 3. According as the danger is fearful so is the delivery sweet and joyful The snare is broken
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
have I cried unto thee O LORD 2. Lord heare my voice let thine eares be attentive to the voice of my supplications In the first two verses we have his distresse and prayer for relief in general termes Whence learn 1. The dearest Saints of God have been hardly exercised by trouble in their spirits and brought into danger of desperation sometime while they seemed to themselves to be in a lost condition like a man ready to drown in deep waters Out of the depths did I cry unto thee O Lord. 2. How desperate soever our condition or case of our soul seem unto us to be yet should we not cease from prayer unto God Out of the depths have I cried vnto thee O Lord. 3 Albeit our prayers seem to us sometime to be misregarded of God and neglected yet should we not give way to such thoughts as those but should double our petitions so much the more as tentations do disswade us to pray as the Psalmist did Lord hear my voice let thine eares be attentive to the voice of my supplications Ver. 3. If thou LORD shouldest mark iniquities O LORD who shall stâ—an 4. But there is forgivenesse with thee that thou mayest be feared In these two verses we have the objection made against his prayer from the conscience of his sins according to the law and his answer unto the objection from the mercy of God according to the grounds of the Gospel Whence learn 1. Sin furnisheth ground to all our vexations and tentations and objections made against our prayers our comfort and our faith as the experience of the Psalmist doth teach us against whom his iniquities here stood up to hinder his answer from God 2. In the case of conscience wherein sin is justly charged upon us there is no shift for us to deny or excuse sin it must be confessed and laid open before God as the Psalmist doth here 3. If the Lord should deal with Supplicants in the way of strict justice according to the tenour of the Law or Covenant of works no man could escape condemnation and the curse If thou Lord shouldest mark iniquities O Lord who shall stand that is no man should stand 4. He who is fled for refuge unto Gods mercy according to the Covenant of grace in Christ Jesus may decline judgement according to the Covenant of works and betake him unto the way of Justification by faith according to the Covenant of grace whereby remission of sin is promised to the beleever If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgiveness with thee 5. The belief of Gods mercifulnesse doth open our mouth in prayer and encourageth us unto the hearty worship service and obedience of God whereunto otherwise we could never have heart nor hand But forgivenesse is with thee that thou mayest be feared 6. Then is grace and mercy in God rightly made use of when we feare to offend God so much the more as we believe him to be gracious to forgive the penitent Supplicant Forgivenesse is with thee that thou mayest be feared Ver. 5. I wait for the LORD my soul doth wait and in his Word do I hope 6. My soule waiteth for the LORD more then they that watch for the morning I say more then they that watch for the morning Having prayed and wrastled by faith against the terrour of Gods justice he waiteth for a good answer and for consolation Whence learn 1. Albeit the Lord doth not at first heal the conscience of sin and the smart of it yet the believer may surely expect comfort from him I wait for the Lord. 2. Then doth faith its own part when it frameth the heart to patient waiting on God and hope in him My soule doth wait 3. He that waiteth for a good answer from the Lord must have the Word of Promise made in the Gospel to such as seek mercy from God for the warrant of his hope My soul doth wait and in his Word do I hope 4. He that waiteth on God for comfort should perswade himself of his speeding and must not slack his hope for a delay but grow in desire after the Lord more then the Watchman waiteth for the morning My soule waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning Ver. 7. Let Israel hope in the LORD for with the LORD there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities In the latter part of the Psalme it is presupposed he hath goâ—ten comfort and here he exhorteth all the Lords people to follow his example in the day of their outward trouble and perplexity of conscience assuring them of grace to be found in God to their full satisfaction Whence learn 1. When God hath delivered us out of straits it is our duty to extend the fruit of that mercy as far as we may and to exhort others according to our place to follow the way of faith in God Let Israel hope in the Lord. 2. Mercy according to the Covenant of grace giveth the same ground of hope unto every one within the Church which it giveth to the Psalmist or to a Writer of the Scripture Let Israel hopâ— in â—e Lord for with the Lord there is mercy saith the Psalmist from his own experience 3. So many straits as the Lords people can fall into so many escapes and deliveries hath the Lord in store for them With him is plenteous Redemption 4. As sin is the root of all trouble and the chief evil of Gods people so the remission of sin is the chief cure of all their trouble and this the believer may be sure of He shall redeem Israel from iniquities 5. When the Lord forgiveth sin to his own he forgiveth all sin lesse and more whereof his believing childe is guilty He shall redeem Israel from all his iniquities 6. The delivery of Gods people from sin and trouble floweâ—h all from the Covenant of Redemption and every delivery of them is a part of the execution of that Covenant With him is plenteous Redemption and he shall redeem Israel from all his iniquities PSALME CXXXI Ver. 1. LORD my heart is not haughtie nor mine eyes loftie neither do I exercise my self in great matters or in things too high for me 2. Surely I have behaved my selfe as a childe that is weaned of his mother my soule is even as a weaned childe 3. Let Israel hope in the LORD from henceforth and for ever IN this Psalme the Prophet minding to teach the godly to be humble before God however matters go with them doth propound his own example v. 1 2. that so the believer may persevere in hope v. 3. He proveth his humility by the lowlinesse of his heart sobriety of carriage and keeping himself within his vocation v. 1. and by the submission of his will unto Gods dispensation v. 2. the use and profit whereof as
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
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
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
going out that there be no complaining in our streets He repeateth his prayer for delivery from false and treacherous enemies whom neither Word nor Writ neither Oath not Covenant could binde and addeth yet more reasons of enlarging of his Kingdome from the benefits which might come to the Lords people thereby Whence learn 1. As the greatnesse of a benefit so also the greatnesse of the difficulties which may hinder that benefit being foreseen should sharpen prayer for the benefit and against the impediments thereof as here the repetition of Rid me and deliver me c. doth teach us 2. He that is called to publick employment oâ— office of governing of a people should seek all things of God for the publick good of the people mainly and should make the holy peace and prosperity of the people their main aime as David here craveth deliverance from his enemies and the enlarging of his power that the people might prosper and flourish both in children and riches That our sonnes may be as plants c. 3. Godly Magistrates are a special meanes of peace and prosperity to the subjects and should be careful as in training up of young men in grace and vertue so as they may be fruitful instruments of the publick good as plants grown up in their youth so also of young women that they may be beautified with all endowments which may make them to be godly mothers of the succeeding age Our daughters may be corner stones polished after the similitude of a Palace 4. Peace and plenty of corne and cattel and other things needful for this present life are benefits of God in themselves very helpful for the standing of a Kingdom and training up of the youth in goodnesse and vertue and worthy to be prayed for That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 5. For the continuance of prosperity and peace in a land industry in every mans vocation is requisite and so righteous behaviour of the people as may prevent not only war offensive and defensive but also may prevene lest any vagabond beggers be suffered or indigent persons forced to complain in the streets for so much is imported while he saith That our oxen may be strong to labour that there be no breaking in to wit of forreign enemies nor going out to wit of the people to invade other Nations That there be no complaining in our streets for want of justice or necessary maintenance Ver. 15. Happy is that people that is in such a oase yea happy is that people whose God is the LORD He closeth the Psalme with the commendation of such a condition of a well-governed people but with a provision that they be in Covenant with God and believe in him Whence learn 1. A people is happy which is so governed and cared for and blessed of God as Israel was under the reigne of David the servant of the Lord Happy is thâ—â— people that is in such a case as is here described 2. A peoples happinesse is not solid where true Religion is not setled where the people is not in a Covenant of grace and reconciliation with God whatsoever worldly prosperity they may have but so many as are in favour with God and do walk in friendship with him they are blessed whatsoever be their outward condition Happy is that people whose God is the Lord. PSALME CXLV Davids Psalme of praise THis Psalme is altogether of praises every verse beginning with a several letter of the Hebrew A B C from the first to the last wherein David stirreth up himself to the work of Gods praise somewhat more generally from the beginning to v. 8. and from the eighth verse he praiseth God more particularly giving ten arguments of praise unto the last verse and closeth the Psalme with the engaging of himself anew again and exhortation of others to follow the song for ever From the Inscription which is A Psalme of praise Learne 1. It is our duty and a point of spiritual wisdom to set aside all particulars of our own and go about the work of praising God only as this Psalme teacheth us 2. The praises of God are able to fill all the volumes in the world and what composition of letters can be made in any language and this the going thorow all the letters of the Hebrew A B C giveth us to understand 3. It is expedient to commit to memory some select Psalmes especially about Gods praises for to help memory The wisdom of God hath ordered this and some other Psalmes so as the order of the letters of the Hebrew Alphabet may help the memory not a little Ver. 1. I Will extoll thee my God O King and I will blesse thy Name for ever and ever 2. Every day will I blesse thee and I will praise thy Name for ever and ever He engageth himself unto the work of praising of God twice in the former part of the Psalme once v. 1 2. and of this he giveth a reason and prophesieth that the praise of the Lord shall be perpetuated throughout all ages v. 3 4. then he engageth himselfe the second time and Prophecies of the Churches holding up this song v. 5.6.7 In Davids first engaging of himselfe to praise Learn 1. The man who heartily can praise God is he that is reconciled to God a man in Covenant of grace reconcliation and frienship with God as David was I will extoll thee my God 2. Then is God praised when the man who giveth praise to God is humbled before God and all things created are put down under Gods feet and God lifted up in estimation above all I will extoll thee 3. Every King should do homage unto God as King over him as David doth I will extoll thee my King 4. Praise should so be given unto God as the man who praiseth may approve himselfe to God for sincerity of purpose as unto a present heaâ—er of those praises I will extoll thee I will blesse thy Name 5. He who will praise God must know him as he hath revealed himself and praise him according to that rule I will blesse thy Name 6. Seeing God is essentiâ—lly blessednesse in it selfe and the fountaine of blessing to his worshippers it is a point of our thankfulnesse and praise of him to acknowledge so much I will blâ—sse thy Name 7. As an upright worshipper of God hath no time set to his purpose of service so no time shall end his task I will blesse thy Name for ever and ever 8. Praising of God is not a work for solemne dayes only but also must be ordinarily discharged for every day giveth new reasons for it Every day will I blesse thee Ver. 3. Great is the LORD and greatly to be praised and his greatnesse is unsearchable 4. One generation shall praise thy works to another and shall declare thy mighty acts From the reasons of this engagement taken from
reasons In the exhortation Learn The whole works of God each of them in their own way call as it were for our estimation and praising of the workmanship which we see they call for our answer as it were and our duty requireth of us joyfully to make answer unto the call as the Word importeth in praising the Maker and thanking him for the use and benefit which we have of his works Sing unto the Lord with thanksgiving sing praise upon the harp unto our God Vers. 8. Who covereth the heaven with clouds who prepareth raine for the earth who maketh grasse to grow upon the mountaines The first reason of the second exhortation is from his wise disposing of the clouds Whence learn 1. Sometime the Lord hideth the glory of the open heaven with clouds that it may appear again with so much more new fresh and pleasant lustre He covereth the Heaven with clouds 2. The change which God maketh upon the face of the Heaven by dark clouds is for advantage to the inhabitants of the earth He prepareth raine for the earth 3. The Lord taketh care of the most barren parts of the earth to make them by raining on them more pleasant and profitable then otherwayes they could be He maketh grasse to grow upon the mountaines Vers. 9. He giveth to the beast his food and to the young ravens which cry The second reason of the second exhortation to praise God is from the Lords care of beasts and fowles whereby he giveth men to understand that he hath a far greater care of them He giveth to the beast his food and to the young ravens which cry Vers. 10. He delighteth not in the strength of the horse he taketh not pleasure in the legges of a man 11. The LORD taketh pleasure in them that feare him in those that hope in his mercy The third reason of the second exhortation is because God esteemeth very little of those things wherein men naturally do put confidence whether their own strength or the strength of any creature such as horses are whereof men do make most use but he taketh pleasure in the godly who do fear him and do hope in him Whence learn 1. Men have more objects of carnal confidence then the idol of the power of Princes or of the multitude of â—ollowers for before man want an idol he will idolize his own strength or the strength of an horse and put confidence therein as the slight estimation which God hath of these confidences and the discharge of putting confidence in them do insinuate 2. Wherein soever a man delighteth most and puts most confidence that is the mans idol and that which the man doth bring in competition with God as the Lords discharging of taking delectation or pleasure in the creature instead of discharging to esteem of it or put trust in it doth import 3. God esteemeth of no man for his riches honour command of horse and foot nor for his bodily strength He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man 4. The only right object of our joy pleasure and confidence is God himself as the opposition doth teach us such as both beleeve in God and fear to offend him are the only men acceptable to God in whom God delighteth and taketh pleasure to keep communion with them The Lord taketh pleasure in them that fear him in those that hope in his mercy and by consequence such as do not fear him and who when they are overtaken in a transgression do not run to him for pardon in the hope of mercy He taketh no pleasure in them Vers. 12. Praise the LORD O Ierusalem praise thy God O Zion In the third exhortation to praise God expressely directed to Ierusalem and Sion representing the Church in all ages â—earn 1. Albeit all the earth be obliged to praise God yet only the Lords people are the right estimators of his glory and the fit proclaimers of his praise Praise the Lord O Ierusalem 2. Albeit all the creatures are the Lords yet the Church is the Lords in a more nigh relation for the Church may claim interest in God as her own by Covenant Praise thy God O Zion Vers. 13. For he hath strengthened the barres of thy gates he hath blessed thy children within thee 14. He maketh peace in thy border and filleth thee with the finest of the wheat The reasons for the third exhortation are six whereof foure are in these verses The first is the Lord hath fenced his Church with walls gates and barres that the gates of hell cannot prevail against it He hath strengthened the barres of thy gates to wit by interposing of his Omnipotent power for her preservation 2. The second reason of praise is that he maketh one generation to follow another in his Church and the children to be in greater number then their forefathers by adding daily unto the Church such as are to be saved He hath blessed thy children within thee not only in regard of multiplication of them but also by making them to abound in all knowledge and grace 3. The third reason of praise is that the true members of the Church have peace with God and among themselves in that measure which is expedient for her good He maketh peace in thy borders 4. The fourth reason is because he feedeth his people with food convenient but especially in regard of their spiritual nourishment in giving them the bread of life whereof the finest floure is but a similitude He filleth thee with the finest of the wheat Vers. 15. He sendeth forth his commandment upon earth his Word runneth very swiftly 16. He giveth snow like wool he scattereth the hoare frost like ashes 17. He casteth forth his ice likt morsels who can stand before his cold 18. He sendeth out his Word and melteth them he causeth his winde to blow and the waters flow The fifth reason of the third exhortation unto Gods praise is taken from Gods powerful ruling of the least changes in the clouds and in the aire in making foule wearher and faire frost and fresh weather as he pleaseth by which similitude he will have his people to understand that the Lord ruleth with a more special eye all the changes which fall out in the external condition of the Church Whence learn 1. The course of the creatures and the changes in them even unto the least meteor or change which is to be seen in the clouds or in the aire is particularly directed and governed of God whose will is a law to the creature and whose command hath ready execution He sendeth forth his Commandment upon earth his Word runneth very swiftly 2. The least change of weather by snow or frost or ice is by Gods dispensation and appointment much more any change of affaires in his Church He giveth snow like wool he scattereth the hoare frost like ashes he casteth forth his ice like morsels 3. The consequents and effects
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go
on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted
again I am thy servant and the third time The sonne of thine handmaid because borne within the visible Church a childe of the Covenant claiming right unto Gods family by it 7 Albeit we can speak little of our doing service unto God yet if we can speak of Gods doing to us and for us as for his own children delivering us from the bonds of sin Satan hell and hellish torments of conscience we shall prove the point of our interest in God as here the Psalmist for proof that his death was precious in Gods eyes and that he was cared for as a childe of the family saith Thou hast loosed my bonds and so he proveth his point Vers. 17. I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the LORD 18. I will pay my vowes unto the LORD now in the presence of all his people 19. In the courts of the LORDS house in the middes of thee O Ierusalem Praise ye the LORD He repeateth the third engagement unto solemn praising of God and with this also the first engagement unto dependance on God by worshipping and invocating of his Name Whence learn 1. Believers in the Church of Israel before Christ did not rest upon the externâ—l ceremonies but did look through them to the spiritual intent and signification of the ceremonies for moral and spiritual service is here promised by the Psalmist I will offer to thee the sacrifice of thanksgiving and will calâ— upon the Name of the Lord. 2. Believers in the Church of Israel knew that even no moral service nor spiritual service was acceptable to God except through the intercession suffering and oblation of Christ signified by the sacrifices for therefore doth he call his praising of God a sacrifice I will offer unto thee the sacrifice of thanksgiving 3. The promises and vowes of the sincere servant of God should not be fleeting motions and rash expressions but resolute and fixed purposes of the heart which a man needs not repent or alter as the repeating of the former engagement here doth teach us I will pay my vowes c. is repeated in the same words 4. Publike assemblies of Gods people and places to meet in are needful that by this meanes God may be more solemnly glorified and his people edified and strengthened in the service of God and profession of his truth I will pay my vowes in the courts of the Lords house in the midst of thee O Ierusalem 5. When a man hath said all he can for Gods praise he must acknowledge that Gods praise is a work which requireth more hands then his own to lift at such a weighty sacrifice for this doth the Prophets example teach us closing the Psalme with Praise ye the Lord. PSALM CXVII Ver. 1. O Praise the LORD all ye Nations praise him all ye people 2. For his merciful kindness is great towards us and the truth of the LORD endureth for ever Praise ye the LORD THis Psalme is an exhortation to the Gentiles to praise God v. 1. for his mercy and truth toward his people v. 2. Whence learn 1. In Gods worship it is not alwayes necessary to be long few words sometime say what is sufficient as this short Psalme giveth us to understand 2. The Conversion of the Gentiles was foreseen and foretold long before the Jewes were rejected as this exhortation directed unto them and prophesying of their praising God doth give evidence 3. Invitation of any to the fellowship of Gods worship and in special unto praise and thanksgiving is an invitation of them to renounce their sinful course and to subject themselves unto God in Christ and to embrace the offer of his grace that so they may joyne with the Church in the song of praises for all the Nations are invited to come unto the society of the Church in these words O praise the Lord all ye Nations 4. Yea this invitation of all the Nations to praise God set down in Scripture is a prophecy which was to take effect in all the elect Gentiles in all Nations for so reasoneth the Apostle Rom. 15.11 from this place Praise him all ye people 5. Albeit there be matter of praise unto God in himself though we should not be partakers of any benefit from him yet the Lord doth give his people cause to praise him for favours to them in their own particular For his merciful kindnesse is great towards us 6. There is no lesse reason to praise God for what he hath promised then for what he hath given already For the truth of the Lord endureth for ever is made a reason of his praise 7. As Gods kindnesse and truth are the pillars of our salvation so also are they the matter of our praise which alwayes go together and run in the same channel toward the same persons and do run abundantly and for ever together His kindnesse is great towards us and the truth of the Lord endureth for ever 8. All they who hear of God are bound to praise God Praise ye the Lord. PSALME CXVIII THe Psalmist in this thanksgiving for bringing him so wonderfully to the Kingdome prophesieth in this Psalme of Christs troubles by his enemies and of his victories over them both in his own person and in his mystical body This Psalm hath such an eye and respect unto Christ and his Church that whatsoever shadow of these things may be found in David the main substance and accomplishment of all things herein contained are to be found most clearly and fully in Christs wrastling with his enemies and his triumphing over them for the comfort of the Church and glory of the Father and this the Church of Israel did perceive and acknowledge as appeareth by their acclamation taken out of this Psalme and made to Christ at his coming into Ierusalem as King riding and by Christs interpretation and appropriating of it unto himself Mat. 21.9 15 42. For this cause also the Psalmist doth not prefixe his name unto this Psalme whatsoever might be fit for his particular experience in it but leaveth it to run the more clearly and directly toward the Messiah or Christ who is here mainly intended The Psalm may be divided into three parts In the first the Psalmist and Christ represented by him exhorteth the Church to praise God and giveth sundry reasons for it unto v. 14. In the second he reneweth the song of Gods praise and giveth new reasons for the same to v. 19. In the third Christs triumph is set down wherein he goeth into the Temple and solemn Assembly of the Church and here Christ by his rejoycing stirreth up the Church to rejoyce and the Church giveth acclamation to him as their Lord and King and all the company do rejoyce together and Priests and people stir up one anoâ—her to praise the Lord unto the end of the Psalme Ver. 1. O Give thanks unto the LORD for he is good because his mercy endureth for ever 2. Let Israel now