the sea even at thâ— red-sea The first particular sin which he confesseth is rebellion at the red sea Exod. 14.10 11 12. which sin was so much the greater as the wonders done in Egypt for them were great and many Whence learn 1. Albeit God manifest himself in extraordinary working in the sight of misbelievers yet will they remain blinde ignorants and brutish beholders of his operations Our fathers understood not thy wonders in Egypt 2. Albeit the Lord should often convince a misbeliever both of his justice and mercy yet the Lords works do take no lasting impression upon his minde They remembred not thy mercies 3. One sin is a degree to another more hainous for not observing is followed with not remembring and forgetfulnesse of duty draweth on disobedience and rebellion Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red-sea Ver. 8. Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 9. He rebuked the red-sea also and it was dried up so he led them thorough the depths as through the wildernesse 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left 12. Then beleeved they his words they sang his praise As he observed their sin so he observeth Gods mercy to his people for notwithstanding their provocation he brought them through the red-sea and destroyed their enemies Whence learn 1. The evil deserving of Gods people doth not alwayes interrupt the course of Gods goodnesse toward them for neverthelesse of the aforesaid peovocation he saved them 2 As the Lords goodnesse doth aggravate mens sins so mens sins do amplifie Gods grace and make his goodnesse to the unworthy to appear the more Neverthelesse he saved them 3. The Lord hath other things to look unto when he hath to do with his people then presently to fall upon the punishing of their wickednesse and misdeservings even when they are found Delinquents he useth to respect the glory of his mercy toward his people and the declaration of his power against his enemies in favour of his people Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 4 The manner and circumstances of Gods working is as well to be considered as the matter and how easily he bringeth the greatest works to passe He rebuked the red-sea also and it was dried up 5. The Lord can make a danger to turne into a delivery and a peril wherein a man was like to perish to be a means of preservation So he led them through the depths and through the wildernesse 6. In any one mercy unfolded we may take up more mercies then one and each particular part of the mercy when it is discovered will appear no lesse glorious then the whole mercy looked upon confusedly and in grosse as here in the delivery at the red-sea the delivery from Pharaoh whiâ—h is but a part of the work is pitched upon And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 7. The comparing of Gods dealing with his own people and with their enemies amplifieth Gods goodness to his people and their obligation unto him He redeemed them from the hand of the enemy and the waters covered their enemies 8. When the Lords time cometh to enter in judgement with the foes of his Church he will not misse one whom he mindeth to overtake as here There was not one of them left 9. The Lord sometime worketh so clearly for convincing of the misbeliever that the most blinde and obstinate infidel shall be forced to acknowledge his works When the waters covered their enemies then believed they his words 10. It serveth much for Gods glory when he extorteth credit unto his words by wonderful works but little to the commendation of the believers who give credit to Gods Word upon that ground only as here we see for not before but then did they believe his words which importeth their preceding misbelief and that their duty was to believe his Word whatsoever appearance might be to the contrary 11. A temporary belief extorted by some extraordinary work may have joyned with it a temporary joy and praising of God for a time without any root of saving grace in the heart Then they believed his words they sang his praise Vers. 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wildernesse and tempted God in the desert 15. And he gave them their request but sent leannesse into their soul. The second sin confessed here is their murmuring for want not of water but of flesh Numb 11.4 5 6. which lust God did satisfie in his wrath to them Whence learn 1. Temporary faith with the fruits thereof lasteth no longer then a new tentation doth assault and faith grounded not on the word or truth of it but only on Gods sensible works is ready to vanish when the work is a little past and gone They soone forget his works 2. If Gods works be not remembred with estimation of and affection to God the worker and with some use making thereof in the obedience of faith God doth esteem them to be forgotten as here for this cause he saith They soon forgat his works 3. What the Lord doth withhold from his people or doth unto them he doth it for good purpose resolvedly to train his people unto obedience and to try them whether they will follow their own will or his counsel as here is insinuated 4. Misbelievers take the ruling of themselves into their own hand and will not stay upon Gods provision for them but must needs prescribe what they love to have done and do murmure if their carnal desires be not satisfied as here the sin marked in the Israelites doth shew They waited not for his counsel but lusted 5. When men do not wait on Gods direction lusts become their leaders and furious drivers of them as poor slaves to all unreasonable appetites They lusted exceedingly 6. When God by circumstances of time and place doth call for moderation of carnal appetite the transgression is the more hainous and offensive unto God They lusted exceedingly in the wildernesse where they should have contented themselves with any sort of provision 7. They that do not make use of the life and welfare which God alloweth and provideth but prescribe unto God what they would have done to them do tempt God They tempted God in the desert 8. Importunity and excessive affection to any unnecessary worldly thing may draw out of Gods hand that which is good They lâ—sted and God gave them their request to wit flesh in abundance 9. As lawful meanes are attended with Gods blessing so unlawful meanes are followed with Gods
none of them for witnesses of his mercy but such as had recourse to him in their strait by prayer Then they cry unto the Lord in their trouble those are the men whom the Lord remarketh 2. The fervent prayer of the Lords Redeemed who at length at least make God their refuge in trouble have deliverance for the fruit following upon it They cry and he bringeth them out of their distresses 3. As the raising of a storme is from the Lord so thâ— quieting of it again is his work also and both the one and the other work hath the time and measure of it so disposed of as may best serve to his purpose He maketh the storme a calme so that the waters thereof are still 4. According as is mens grief in trouble so is or should be the greatnesse of their joy in their delivery Then are they glad because they be quiet 5. So many Sea-voyages are so many evidences of Gods so oft conducting and convoying of Sea-men to and fro So he bringeth them to their desired haven Ver. 31. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 32. Let them exalt him also in the Congregation of the people and praise him in the assembly of the Elders From the use of this exercise here required Learn 1 That it is the part of every man who come to the knowledge of any experience or new proof of Gods mercy in special to any of his people not only to acknowledge Gods goodnesse by themselves but also to wish that the reason of his praises were known to all men and that all men might praise God also for it O that men would praise the Lord for his goodnesse 2. It is the duty of a thankful man not only to praise God for the experience he hath had of Gods goodnesse in his own person but also to praise God upon that occasion for any other the wonderful works which the Lord worketh daily for the children of men O that men would praise the Lord for his wonderful works to the children of men 3. Sea-men after their returning home should carefully observe the meetings of the Church as for other reasons so because they have been withdrawen so long from those assemblies while their voyage did last And let them exalt him also in the Congregation of the people 4. Beside the assembly of the whole Congregation the Scripture maketh mention of the Church or Congregation or assembly of the Elders who had the oversight and governing of the particular Synagogues and Churches of the people For here and elsewhere beside the Congregation of the people there is mention made of the assembly of the Elders as distinguished from the assembly of the people And let them praise him in the assembly of the Elders 5. As prayers are and should be made in the Congregation for such of the flock as are in any special danger of their lives so duty requireth that praises should be offered for their remarkable deliveries or recoveries out of those dangers for of such as are delivered from shipwrack it is said Let them exalt him also in the Congregation of the people 6. As it is a part of the peoples duty to acquaint the Elders of the Congregation with such passages of Gods most remarkable providence about them as may be most for glorifying of God and for the peoples edifying so it is a part of the work of the Eldership to take notice of and make the best use in their prudence of what falleth out among their flocks whereby all may be edified For as the right judgeing of Gods works of providence requireth prudence and wisdom so they who are set over the Congregation as most eminent therein for their wisdome and prudence should go about this part of their charge among other duties For it is said And let them praise him in the assembly of the Elders Ver. 33. He turneth rivers into a wildernesse and the water-springs into dry ground 34. A fruitful land into barrennesse for the wickednesse of them that dwell therein In the latter part of the Psalme the Lord is praised for his wisdome in making changes upon Countreys and Nations mens persons and estates some in justice some in mercy as he seeth fit of which changes he reckoneth up five The first whereof is the turning of a fertile land into barrennesse for the inhabitants sins Whence learn 1. When fertile land becometh barren and men are cut short of their commodities by sea or land by the creatures not yielding service as they were wont to do men should lift their eyes above all second causes and fix them on God who what way he thinketh best bringeth the change He turneth rivers into a wildernesse and the water-springs into dry ground that is to say a fruitful land into barrenness 2. The proper meritorious cause of Gods cursing of a fertile land is the sins of the inhabitants whom God will have so answered in their labours on the ground as they answer the Lord in his husbandry and paines taken upon them and whom God will chastise for their sin and so move them to repent He turneth a fruitful land into barrennesse for the wickednesse of them that dwell therein Ver. 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sowe the fields and plant vineyards which may yield fruits of intrease 38. He blessed them also so that they are multiplied greatly and suffereth not their cattel to decrease The second change mentioned is of a barren land into fertility Whence learn 1. The fertility of land is not to be attributed to mens industry but unto God He turneth the wildernesse into a standing water and dry ground into water-springs 2. If God afflict his justice findeth the cause of it in man but if he do good to any man it is of his own good pleasure without any cause in man therefore no reason is given here of this change as was of the former but simply He turneth dry ground into water-springs 3. The Lord taketh pleasure to provide for the needy and they shall be forced to acknowledge his goodnesse in his provision for them And there he maketh the hungry to dwell that they may prepare a city for habitation 4. When God openeth a door of blessing men he will have it improved and ordinary meanes diligently used as here He will have them sowe the fields and plant vineyards which may yield fruits of increase 5. When the Lord is pleased â—o blesse men he will blesse them largely in the growth of their families and substance and will extend his care even to their beasts He blesseth them also so as they are multiplied greatly and suffereth not their cattel to decrease Ver. 39. Again they are minished and brought low through oppression affliction and
subjoyneth also and in the Congregation Ver. 2. The works of the LORD are great sought out of all them that have pleasure therein The second reason of the exhortation to praise God is from the greatness and excellency of Gods works Whenâ—e learn 1. We need not go far to seek matter for praising the Lord his works are at our hand to furnish matter and albeit the Lords works in comparison one with another be some of them greater some of them lesser yet all and every one of them being looked upon severally are great The works of the Lord are great 2. Whatsoever glory doth appear in Gods works there is more hid treasure and excellency therein to be sought out and if men do not see much in Gods works it iâ— because they do not seek them out The works of the Lord are great sought out of all them c. 3. It is a mark of a wise childe of God to take pleasure in Gods work and to take pleasure to search and see Gods praise therein and these only do reap the right use and benefit thereof They are sought out of all them that have pleasure therein Ver. 3. His work is honourable and glorious and his righteousnesse endureth for ever The third reason of praise is the glory and honour of God to be seen in his works Whence learn â— The glory of Gods wisdome power justice or mercy or some of his attributes is stamped upon his works of Creation and Providence and they who have an open eye to look upon them rightly will â—cknowledge it His work is honourable and glorious 2. When the rayes of Gods wisdom power goodnesse or any attribute are perceived in his work they cause an honourable estimation of God and of his work also and a right estimation of Gods work cannot be attained till his glory be seen in it His work is honourable and glorious 3. Albeit the world alwayes yea and Gods children also do often misconstrue the Lords work and dealing with themselves and with others yet there is no wrong therein there was never any wrong nor ever shall there be any the least point of injustice in his dealing His righteousnesse endureth for ever Ver. 4. He hath made his wonderful works to be remembred the LORD is gracious and full of compassion The fourth motive to praise God is the course he taketh to make his works to be remembred mixing mercy and compassion in all his providence towards men and specially his own people Whence learn 1. What the Lord hath done for his Church he hath ordained that it should be remembred and this he procureth partly by printing upon his works the large impression of his power and goodnesse partly by doing the like works when the Church standeth in need thereof and partly by his Ordinances commanding them to be remembred He hath made his wonderful works to be remembred 2. As the grace and loving pity of God towards his Church is the cause of the wonderful working of God for his Church so are they strong motives to cause his works to be remembred unto his praise For the Lord is gracious and full of compassion doth here infer so much Ver. 5. He hath given meat unto them that feare him he will ever be mindful of his Covenant The fifth motive to praise God is because God according to his Covenant provideth for the necessities of his people Whence learn 1. The Lord in all ages hath carefully furnished maintenance for the life both bodily and spiritual of his own people He hath given meat to them that feare him 2. As what good the Lord doth unto his people is because of his Covenant with them so what is to be done for them he will do for his Covenants sake also without being wearied He wil ever be mindful of his Covenant Ver. 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen The sixth motive to Gods praise is the proof which he gave of his power for and good-will to this people in bringing them out of Egypt and unto Canaan Whence learn 1. The Lords working wonderfully and extraordinarily for his people were it but once and at one time as it is a sufficient reason of praising him ordinarily at all times thereafter so it is a sufficient prop to the faith of his people at all times for this use are we taught to make of the Lords working for his people in giving them the heritage of the heathen 2. As the Lords working for his people at one time giveth evidence of what he can do for them at any time so will he have his own people in special spectators observers and witnesses of his working at any time that they may make use thereof at all times He hath shewed his people the power of his works that he may give them the heritage of the heathen Ver. 7. The works of his hands are verity and judgement all his Commandments are sure 8. They stand fast for ever and ever and are done in truth and uprightnesse The seventh and eighth motives to Gods praise is the suitableness of his Work unto his Word and the stability of his Word and Works in truth and uprightness Whence learn 1. The works of the Lord done for his Church and in his Church to his people for their correction or comfort and against their enemies for their overthrow do prove the Lord to be true and faithful in his promises and threatenings The works of the Lord are verity and judgement 2. As the Words and working of the Lord agree together so should they be esteemed of acknowledged and commended by us The works of the Lord are verity and judgement 3. The whole Word of God all which he hath commanded us to observe and make use of is worthy of all commendation and of perpetual use for all the parts of it do agree one with another suitable to the condition of his people in all ages good and profitable to them it is clear and plain and not ambiguous when it is rightly considered and compared with it self for even the ceremonial law albeit abolished for the outward observation of the carnal ceremonie which figured forth Christ to come yet endureth for ever in the real signification of substance benefits and duties thereby shadowed forth â—nd the moral law howsoever it serveth to condemne meâ— for their sins yet it is also a paedagogie to draw and drive condemned men to seek righteousnesse and life in Christ and to lead the believer along iâ— his hand to heaven All his Commandmnts are sure they stand fast for ever and ever and are done in truth and uprightnesse Ver. 9. He sent redemption unto his people he hath commanded his Covenant for ever holy and reverend is his Name The ninth motive to Gods praise is the course which he hath taken for mans salvation and for his divine honour Whence learn 1. The Lord haâ—h made redemption
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
to be true That it is better to trust in the Lord then to put confidence in Princes Vers. 10. All Nations compassed me about but in the Name of the LORD will I destroy them 11. They compassed me about yea they compassed me about but in the Name of the LORD I will destroy them 12. They compassed me about like bees they are quenched as the fire of thornes for in the Name of the LORD I will destroy them A fifth reason of thanks unto God is Davids victory in the type and Christs victory signified begun and made sure to be perfected over a world of adversaries Whence learn 1. Many adversaries had David but Christ hath more for all the world are deadly adversaries to him All Nations compassed me about 2. The Church and Kingdom of Christ hath neither power to defend it self nor way in this world to escape from its enemies All Nations compassed me about is thrice expressed 3. Christs enemies are so despiteful that in fighting against his Kingdome they regard not what becomes of themselves so be they may hurt his people but as the Bee undoeth her self in stinging and loseth her life or her power with her sting so do they They compassed me about like bees 4. All that the enemies of Christs Church can do against his people is but to trouble her externally their wounds are like the sting of a Bee that is unto paine and swelling and a short trouble only but are not deadly They compassed me about like bees 5. The power whereby victory is obtained over the enemies of Christ and his people is meerly divine even the Omnipotency of the Godhead of our Lord who fighteth all his own battels and ours In the Name of the Lord will I destroy them thrice expressed 6. Particular victories now and then do give ground of hope of compleat victory over all enemies for Christ hath undertaken here to destroy them all In the Name of the Lord I will destroy them 7. The rejoycing of the enemies and the putting forth of their malice against the Church is but for a short time and all to destroy themselves They are quenched as the fire of thornes Ver. 13. Thou hast thrust sore at me that I might fall but the LORD helped me A sixth reason of thanks is for delivery to Christ mystical from the chief ruler of the adverse powers that is from Satan Whence learn 1. Whosoever be the instruments of persecution of Christ in his members Satan is the prime Agent the Captain of these cursed souldiers for toward him mainly is this speech directed Thou hast thrust sore at me 2. The aime of Satan in his opposition unto the Church is to drive them from their station which they have by faith in God that they may despaire and sin Thou hast thrust sore at me that I might fall 3. How weak soever the Lords persecuted children are when Satan raiseth persecution against them and driveth his darâ—s at them yet doth he not prevaile because God assisteth â—hem But thâ— Lord helped me 4. The Lords servants being assisted in their trials shall have such deliverances as shall give them reason to insult time out of minde over Satan and all their enemies as here the Psalmist as a type and souldier of Christ and Christ our Chieftain doth Ver. 14. The LORD is my strength and Song and is become my salvation This we make the second part of the Psalme wherein the song of praise and thanksgiving is renewed and foure new reasons are added And first he giveth all the glory of his victory unto God his strength and salvation Whence learn 1. As humane strength is not sufficient to overcome Satan so must the wrastler be emptied of the conceit of his own abilities and betake himself unto God as the compleat furnisher of him as this example doth teach us 2. He that hath renounced confidence in created strength and hath betaken himself unto Gods furniture promised in his Word shall have cause to sing The Lord is my strength and song 3. Experimental proof of the truth of Gods promises is a new impression of believed truth and a new taking up of it which maketh a man say I perceive of a truth that God is such as he calleth himself He is become my salvation doth import so much and this is the first reason of his renewed song Ver. 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the LORD doth valiantly 16. The right hand of the LORD is exalted the right hand of the LORD doeth valiantly The second reason is from the joy which cometh to the justified through faith in Christ for the certainty of their salvation purchased by his sufferings and battels Whence learn 1. Such as believe in Christ and do endeavour new obedience as they are the persons to whom Christ hath purchased salvation so shall they finde the joy of the purchase and acknowledge it to Gods glory The voice of rejoycing and salvation is in the tabernacles of the righteous 2. Albeit the righteous be pilgrims and have no setled dwelling place yet is their pilgrimage and private tabernacles made refreshful to them by the joy of their salvation The voice of rejoycing and salvation is in the tabernacles of the righteous 3. The matter of the joy of the righteous is the sight of Gods power employed for their safety and victoriously working out their salvation and his own glory The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly Ver. 17. I shall not die but live and declare the works of the LORD The third reason of thanksgiving is assurance of compleat victory and employment of all gifts given to him in Gods service Whence learn 1. The believer may be assured that death shall not prevent him till he have ended his appointed service and that as death had not dominion over Christ so shall it not have lasting dominion over him I shall not die but live and declare the works of the Lord. 2. To honour and praise God in this life should be life to the beleever and dearer to him then his life in regard he loveth this life and the next also mainly because he shall therein praise God I shall not die but live and declare the works of the Lord. Ver. 18. The LORD hath chastened me sore but he hath not given me over unto death The fourth reason of thanksgiving is the Lords moderating all chastisements so as the Psalmist is not destroyed by them Whence learn 1. As Christ our Head was chastised for our peace and tasted of death but was not given over unto it so his servants albeit not exempted from chastisements yet they shall not be destroyed by them The Lord hath chastened me sore yet he hath not given me over to death saith the type of Christ speaking history of himself and prophecie of Christ.
condition worse or better it must not take up the room in our affection which is due to the Church it must not make us forget the affliction of Ioseph for that were to provoke God to make those benefits uselesse unto us which did divert us from sympathy with the Church If I forget thee O Ierusalem let my right hand forget her cunning or if the Church of God and the good of it be not preferred above our own private contentments it shall be righteousnesse with God to turn the meanes of our private contentment to be the means of our private grief If I do not remember thee let my tongue cleave to the roof of my mouth if I preferre not Ierusalem to my chief joy 4. To seek mens favour with the detâ—iment of any point of Religion or to consent unto mens encroachment upon matters of Religion that we may have their favour or that we may be freed from their trouble or sit at more ease under them is to forget God and his Church and our respects which we owe to God and to his Church as we are taught by the example of the Jewes refusing to sing Psalmes at the Babylonians desire or direction and expounding their obedience to the Babylonians in this point to be nothing else but a forgetting of Ierusalem and a denying of their Religion if they should have yielded Vers. 7. Remember O LORD the children of Edom in the day of Ierusalem who said Rase it rase it even to the foundation thereof 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones agaenst the stones In the imprecation used against the enemies of the Church and in particular against their false brethren the Edomites who helped on their affliction and against the Babylonians who were the chief oppressors of them Learn 1. False brethren are the chief instruments of persecution of the true members of the Church whensoever they finde occasion aâ— the Edomites the posterity of Esau did prove in the destruction of Ierusalem Remember O Lord the children of Edom. 2. Whosoever do delight in the Churches calamity and do endeavour the Churches ruine by word or deed by their stirring up of others to afflict them or by any oppression which may tend to the Churches prejudice when the Lord is visiting her their sinne shall not be forgotten of God in the day when the Lord judgeth his people but shall be severely punished Remember O â—ord the children of Edom in the day of Ierusalem 3. No lesse will suffice the adversaries of the Church then the utter ruine and rasing of it to the ground Who said of Ierusalem Rase it rase it even to the foundation thereof 4. The estate of the Church at the worst is better then the estate of Babylon or any estate of her adversaries how prosperous soever at the best for albeit the Church be in captivity and oppressed yet she shall not be destroyed but it is not so with her adversaries but O daughter of Babylon who art to be destroyed 5. Faith is neither blinded by the prosperity of the wicked nor by the adversity of the Church but doth see through the prospect of the Lords Word both her approaching delivery of the Church and the ruine of her enemies for O daughter of Babylon who art to be destroyed doth shew unto the captive Jewes so much 6. As the enemies of Gods Church have measured out unto the Lords people so it shall be measured back again and more for a reward unto her adversaries Happy shall he be that rewardeth thee as thou hast served us 7. There is an happinesse wherein blessednesse doth not consist which neither is a part or branch of blessednesse nor a proper mark of blessednesse but only signifieth some happinesse in the consequence of a mans work tending to the glory of God and good of his Church and such is the happinesse of the Medes and Persians here spoken of who whatsoever were their corrupt intentions in their warre did work albeit not as religious servants yet as Gods instruments a good work of justice upon the oppressors of Gods people and a good work of delivery of the Lords people Happy shall he be that taketh and dasheth thy little ones against the stones 8. Albeit it be a sinfull thing to satisfie our carnall affection in the misery of any man yet it is lawfull in Gods cause to wish that God be glorified albeit in the confusion of his enemies and here great need is to have the heart well guarded with the fear of God for wherwise to allow the dashing of little ones against the stones might make a man guilty of savage cruelty PSALME CXXXVIII THis Psalme is Davids thanksgiving unto God and praising of him for the experience he had of his love and faithfulnesse The promise of praise or thanksgiving is set down v. 1. and six reasons are to be subjoyned in the verses following which are closed with a prayer in the end of the Psalme Vers. 1. I Will praise thee with my whole heart before the gods will I sing praises unto thee In the promise of praising God Learn 1. It is a part of our thankfulnesse to engage our heart to praise God for after-time when we finde that all the thanks we can give for the present are short of our duty or desire to praise him I will praise thee saith David 2. As sometimes the believer will finde his heart set at liberty in Gods worship which at another time he will finde to be in bands so should he take the opportunity of an enlarged heart to runne in the way of Gods service as David doth here I will praise thee with my whole heart 3. Albeit the faces of Princes Rulers and Magistrates use to lay some restraint upon the liberty of speech which men use to take before mean persons and albeit Princes ordinarily love rather to hear themselves praised by flatterers then to hear either God or man magnified in their audience yet a heart enlarged with the sense of Gods Majesty greatnesse and goodnesse will not stand to confesse and proclaim Gods truth greatnesse and goodnesse and other points of his praise in the audience of the greatest men on the earth puâ— case they should think themselves cried down and more lightly esteemed of by this meanes Before the Lord will I sing praise to thee Ver. 2. I will worship toward thy holy Temple and praise thy Name for thy loving kindnesse and for thy truth for thou hast magnified thy Word above all thy Name He engageth himselfe also unto the publick ordinary worship of God according to Gods command and then giveth the reasons of his engagement Whence learn 1. Worshipping of God in secret is indeed necessary but it is not sufficient for the man who mindeth thankfulnesse to God except he follow the publick meanes also and
out in time of trouble so should we in the sense of our own inablity to suppresse them intreat God to bridle our tongue that nothing break forth to his dishonour Set a watch O Lord before my mouth keep the door of my lips Vers. 4. Incline not mine heart to any evil thing to practise wicked works with men that worke iniquity and let me not eat of their dainties In the third petition for guiding of his heart and actions Learn 1. The godly are subject also to another tentation under persecution to be driven to some unlawfull way of revenge or some sinfull compliance with the wicked either by terror or allurement as this petition doth import 2. The holiest of Gods servants have reason to pray unto God Lead us not into tentation when they consider that their daily sinning may open a door to justice to give over their hearts for a time to its own natural wicked inclination for in the sense of this danger David prayeth Encline not my heart to any evil thing 3. As to meet injuries with injuries is not a meanes to be rid out of trouble but a meanes to involve us in further trouble so also to comply with workers of iniquity for fear of danger from them is not a meanes to eschew trouble but rather a meanes to draw down Gods wrath Encline not my heart to any evil thing to practise wicked works with them that work iniquity 4. As the Lord is the only Sovereigne over the heart in whose hand the heart is to turne it where he pleaseth so will he being intreated by prayer set it right Incline not my heart to any evil thing 5. The present pleasure and commoditie of sinne is in high estimation with the sinner and much sweeter to him then what he may lawfully enjoy The pleasures of sinne are his delicates 6. No man can keep himselfe from being taken with the allurements of a sinfull course except the Lord preserve him Let me not eat of their dainties 7. The holiesâ— men in Scripture have been most sensible of the impotency of their own free will and inability to resist tentations or to bring forth the habits of grace unto action most diffident of themselves most dependant upon God most carefull to make use of meanes and consciencious in following of ordinances as their prayers do testifie Encline not my heart to any evil thing let me not eat of their dainties Vers. 5. Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities The fourth petition is for the benefit of the communion of Saints wherein David perceiving the mischief which unhappy flatterers about the King procured to the King and to the godly in the land he prayeth to God to grant him such godly men about him as would never consent to any wrong deed of his but would disswade him dissent from him yea reprove and rebuke him rather if need were which sort of friendly smiting of him he promiseth shall be most acceptable to him and for this he giveth four reasons the first whereof is because he had so much love to his enemies as to pitty them in their calamities and to pray for them Whence learn 1. As flatterers are a plague to Princes especially when they are upon unjust courses so righteous and faithfull admonishers of us in whatsoever place we are in are a notable blessing and worthy to be prayed for Let the righteous smite me 2. According as a man doth hate sinne and love righteousnesse so he hateth flattery and loveth to be freely dealt with and reproved or admonished for it is the love of righteousnesse and hatred of sinne which maketh David say Let the righteous smite me 3. No man is so farre mortified but a reproof will be a wound to his proud flesh Let the righteous smite me 4. Free dealing and plaine reproof is a fruit of love unfeigned Let the righteous smite me it shall be a kindnesse 5. As most precious oile is to the body so is the counsell admonition and reproof of the righteous to the soul for the fruit of both is health and gladnesse Let him reprove me it shall be an excellent oile which shall not break my head 6. The godly when they are persecuted need not to seek private revenge for calamities do abide their persecutors which they by faith in Gods Word may clearly foresee as David here doth presuppose unquestionably that their calamities were coming My prayer shall be in their calamities 7. The Lords children should be so far from private revenge and so ready to come off that course if they be tempted to it that they should keep so much love to their adversaries as may make them discharge all commanded duties toward them as David here is disposed whose words import thus much if I were set upon private revenge Lord let me finde a friend to hinder me because I resolve to follow the duties of commanded love toward mine adversaries For yet my prayer also shall be in their calamities And this is the first reason of the fourth petition Vers. 6. When their judges are overthrown in stony places they shall heare my words for they are sweet The second reason is from his purpose to deal with the simple people who now did persecute him by the misleading of their corrupt Rulers as with his kindly subjects disciples or children and doth hope to finde them tractable Whence learn 1. Difference must be put between ring leaders in an evill course and those that follow it in simplicity for so doth the Prophet here put difference betwixt the people and their corrupt and wicked Judges 2. Wicked Rulers and mis-leaders of people shall be fearfully punished as they who are cast down from a steep place and fall among stones Their judges shall be overthrown in stony places 3. Mis-led people should be kindly entertained and instructed in the truth of Gods Word as disciples and children so soon as the Lord doth offer opportunity When their judges shall be overthrown in stony places they shall hear my words 4. As the doctrine of grace and godlinesse is sweet and pleasant in it selfe so should it be esteemed of by the preachers and so recommended to the people and so handled in the way of preaching of it as it may be acknowledged by the people to be such and this shall be if with the deciphering of sinne and the curse the remedy constantly be holden forth in Christ if with the doctrine of all moral duties people be directed to draw strength to obey them from Christ and to seek to have their service acceptable through Christ for thus shall the words of the Lord be both pleasant and profitable to people This course did David resolve They shall hear my words for they are sweet Ver. 7. Our bones are scattered at the grave mouth as
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
hast thou laid the foundation of the earth and the Heavens are the worke of thy hands 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thoa change them and they shall be changed 27. But thou art the same and thy yeares shall have no end Against this tentation the Church or the Prophet in the Churches name doth wrastle in prayer and strengtheneth his faith by sundry arguments taken from Gods to wit Christs eternity omnipotency and immutability Heb. 1.11 12. Whence learn 1. The Church and any member thereof may possibly sometime be put in fear of being cut off before they can attain their desired end as here Take me not away in the midst of my dayes doth import 2. Faith doth take God for the party to deal with whatsoever strait it shall be brought into God is the doer of what is done saith the beleever and so he dealeth with God by prayer for relief I said O God take me not away 3. Appearance of perishing should not hinder us to pray but sharpen us rather in our dutie and when Gods promises and his dispensation do seem to disagree we may presse the Covenant and not displease God by so doing I said O my God take me not away c 4. The eternity of Christ is the consolation of the believer in his mortality and the eternity of Christ as God is the pledge of his preservation and of the performance of Gods promises unto him Thy yeares are throughout all generations 5. The omnipotencie of God even Christ which may be seen in the works of Creation is a rock for the believer who is in Covenant with God to rest upon for what can he not do who hath made all things of nothing Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands 6 The immutability of God is a notable comfort to his afflicted people who because he is not changed therefore shall they not be consumed Heaven and earth shall perish but thou sholt endure c. but thou art the same 7. As the heavens and the earth are subject to vanity for mans cause and so in regard of this condition wherein they are now they shall perish so also they shall not simply and altogether perish but be changed as a garment for mans cause Rom. 8 2â— All of them shall waxe old as a garment as a vesture shalt thou change them and they shall be changed but thou art the same and thy yeares have no end Heb. 1.11 12. meant of Christ. Ver. 28. The children of thy servants shall continue and their seed shall be established before thee Here is his victory over the tentation and a solid assurance of the perpetuity of the Church from one generation to another grounded upon the aforesaid attributes of Christ. Whence learn 1. He that is sorry for the affliction of the Church shall have consolation from God and a gracious answer to his prayer as the experience of the Prophet here doth teach us 2. The perpetuity of the Church and establishing of it may be solidly concluded from the unchangeablenesse and eternity of God for thus doth the Prophet reason 3. The Church shall never be barren but from age to age bring forth children unto God The children of thy servants shall continue and their seed 4. The true members of the Church are not the children of the flesh simply but the children of the same faith and obedience with the godly teachers and servants of God for so are they who have the promises here described The children of thy servants shall tontinue 5. Whatsoever change may befal the visible Church before the world yet before God she is fixed and stable as a house builded upon a rock The seed of thy servants shall be established before thee PSALM CIII THis is a Psalme of praise and thanksgiving to God for his grace to his people wherein the believer stirreth up himself and by his own example others also to praise God v. 1 2. And that for seventeen reasons or arguments of praise some of them taken from mercies shewen to himself some from mercies to all believers and some taken from his sovereign dominion over all unto v. 20. and in the last three verses there is an exhortation to all the creatures to joyne in Gods praises with the Prophet Ver. 1. BLesse the LORD O my soule and all that is within me blesse his holy Name 2. Blesse the LORD O my soule and forget not all his benefits In the Proâ—hets stirring up of himself to praise God Learn 1. The sense of Gods goodnesse to a believer is very blessednesse felt flowing from God the fountain and cause of blessednesse Blesse the LORD O my soul. 2. When a believer is satisfied with Gods goodnesse he cannot satisfie himself in the expression of his sense of it or of his discharge of thankfulnesse for it but stirreth up his own dull spirit to the work of praise Blesse the LORD O my soul. 3. In praising God special care is to be had of the sincerity of our heart and affections All that is within me blesse his holy Name 4. Whatsoever is said of God will be found really to be true of him and the believer will subscribe unto the unstained glory of his Name and may say All that is wâ—thin me blesse his holy Name 5. Albeit we do not obtain of our heart at first what we would yet must we still insist in the stirring up of the grace of God in us for any service we are about Blesse the LORD O my soul saith he the second time 6. God hath put so many obligations upon every believer as may furnish reasons of praise and thanksgiving Blesse the Lord abundantly and forget not his benefits 7. As oblivion is always unthankful so the remembrance and calling to minde what the Lord hath bestowed upon us with a due estimation of the meanest benefit is a point of upright thankfulnesse Blesse the LORD O my soul and forget not all his benefits that is forget not any of his benefits as the forme of speech in the Original doth import Vers. 3. Who forgiveth all thine iniquities who healeth all thy diseases The first reason of thanksgiving is for remission of sinnes the second reaason is for healing specially of spiritual maladies Whence learn 1. Saving grace bestowed upon us should have the first room in our thanksgiving unto God because it is the evidence of Gods special love to us for this doth the order of the Prophets thanksgiving teach us 2. The most holy of Gods servants are not justified by their good works but by gracious remission of their evil works Blesse the LORD who forgiveth thy iniquities 3. The remission of sin is a perfect taking away of the guiltinesse not of some only but of all sins Who forgiveth all thine iniquities 4. After remission of sin and justification of our
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
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
21 22 23 24. And from the works of the fifth day Fishes greater and smaller v. 25 26 In the third place he bringeth arguments of Gods praise frâ—m the preservation specially of living creatures v. 27 28 29 30. In the fourth place is the conclusion of the Psalme with some further reasons for praising of GOD v. 31 32 33 34 35. Ver. 1. BLesse the LORD O my soul O LORD my God thou art very great thou art cloathed with honour and majesty Here is the scope of the whole Psalme wherein he stirreth up his own soul and by his own example all others that have ears to hear to glorifie our God for his greatnesse and Majesty manifested in his works of Creation and Providence Whence learn 1. The Lord is to be praised by his children not only for his benefits bestowed upon them but also for his own glorious Majesty and greatnesse not only is he to be praised for the works of Redemption and Grace to his Elect children but also for the works of Creation and what he hath bestowed upon the creatures as this Psalme compared with the former doth teach us 2. Because men have oft-times the words of praise in their mouth and do care little to have their affection suitable to the work in their heart therefore when we go about to praise God we should stir up our spirits unto a Religious disposition as David doth here saying Blesse the Lord O my soul. 3. When we go about the work of â—ods praise we should consider his Majesty how great he is and worthy to be praised O LORD thou art very great 4. Then is the heart best fitted for Gods praises when the soul that is about the work of praise doth apprehend its interest in God and looketh upon him as reconciled and in Covenant with it self O Lord my God thou art very great 5. The praises of God do not depend upon tbe man that praiseth him but are fixed in God and flow forth from himself so clearly that none can be excused of ingratitude who do not acknowledge his glory Thou art cloathed with honour and Majesty Albeit God be invisible and unsearchable yet his honour and Majesty may be seen in his works which are as a garment both to hide him in one respect and hold him forth in another to be seen Thou art cloathed with honour and Majesty Vers. 2. Who coverest thy selfe with light as with a garment who stretchest out the heavens like a curtaine 3. Who layeth the beames of his chambers in the waters who maketh the clouds his charet who walketh upon the wings of the winde 4. Who maketh his Angels spirits his ministers a flaming fire In the second place are set down the Arguments for praising of God taken from the works of creation such as were wrought the first and second day whereof only so much is spoken as may lead us unto what is said more thereof in the History written by Moses Whence learne 1. The works of creation besides their natural use do serve for spiritual uses also to wit to furnish unto us the knowledge of God to edifie us in faith and stirre us up to glorifie the Maker as here doth appear 2. Among all the sensible creatures of God the creation of the light hath the first place for manifestation of his glory whether we look unto the brightnesse and admirable purity of it which cannot be polluted by any filthinesse whereupon it shines or the use it hath in operation upon and setting forth of the beauty of the râ—st of the creatures therefore he beginneth at it here 3. Our thoughts of God should be higher larger more purified from bodily apprehensions and all imperfections then our thoughts of created light are when we look upon the light iâ—â—uâ—inated all the world at once For as the garment of a King sheweth his Majesty and yet is no part of his substance or essence and in its nature is much inferiour to his worth so is the light nothing but Gods creature serving to shew forth his glory and is infinitly inferiour unto him Who covereth himself with light as a garment 4. As light filling the world is nothing but as the garment of the glorious Creator manifesting himself wirhin the compasse of the world to his creatures so the Heavens in their largest circle are but the Canopy cast about the seat of a King for he stretcheth out the heavens like a curtaine 5. This world is like a stately house which is divided in upper or lower roomes by joysts beames and plankes puâ— between the lower roomes and the higher and the firmament sustaining the clouds is the first division Who layeth the beames of his chambers in the waters Or in the second region of the aire where the waters in the clouds are gathered and stored up as it were in thâ—ir distinct chambers for the severall uset which God hath for them 6. As the glory of Kings is to be seen when they go iâ— Coaches and their train is following them or when they ride on hâ—â—â—e-back with their followers attending theâ— so is the glory of the Lord seen when he maketh the weighty clouds having in them flâ—uds of water to move from place to place as charets abâ—ve our heads and not fall down at once He mâ—keth ehe clouds his chariot 7. The swift and unperceivable motion of the windes being raised by God from all parts in all places of the world doth serve as a shadow to point out the everywhere-presence of God Who walketh upon the wings of the winde 8. The Angels are the Lords creatures and do serve him at his pleasure as the winds and flaming fire do swiftly going where he commandeth them and in the fervour of their love to him dispatching every businesse committed to them Who maketh his Angels spirits and his Ministers a flame of fire 9. Great and glorious must our Lord Jesus be who is the Creator and Lord of Angels And maketh his Angels spirits Ver. 5. Who laid the foundations of the earth that it should not be removed for ever 6. Thou coveredst it with the deep as with a garment the waters stood above the mountaines 7. At thy rebuke they fled at the voice of thy thunder they hasted away 8. They go up by the mountaines they go downe by the valleyes unto the place which thou hast founded for them 9. Thou hast set a bound that they may not passe over that they turne not again to cover the earth From this to the 19th ver he describeth the third dayes work of the Creation prepared for the use of man and beast which were the sixth dayes work The preparation of the dwelling house of man and beast and other living creatures above the earth is set down in these five Verses Whence learn 1. The setling of the earth in a like distance on all hands from the circle of heaven compassing it round about and hanging of the earth in the midst of the
he saith The Cedars of Lebanon which he hath planted 14. It is worthy of our marking that fot the nests of birds he hath provided high trees where they might breed and lodge and bring forth their young more safely and securely Where the birds make their nests as for the Storke the Firre-trees are her house 15. It is worthy of our observation for glorifying of God that God hath taught weak creatures naturally to draw themselves to strong defences and sundry sorts of them to have their severall sorts of refuge The high hills are a refuge for the wilde goates and the rocks for the Conies Ver. 19. He appointed the Moone for seasons the Sunne knoweth his going downe 20. Thou makest darknesse and it is night wherein all the beasts of the forrest do creep forth 21. The young lyons roare after their prey and seek their meat from God 22. The Sunne ariseth they gather themselves together and lay them down in their dennes 23. Man goeth forth unto his worke and to his labour untill the evening 24. O LORD how manifold are thy works in wisdome hast thou made them all the earth is full of thy riches Here he bringeth arguments of praise from the works of Creation on the fourth day and sheweth the uses thereof Whence learn 1. The minde of man is not able to overtake all Gods works at once whether in their number or order or properties or uses as the Prophets pitching upon some of them only doth teach us 2. The making of two great lights the Sunne and the Moon is worthy of our special observation for by them the glory of the rest of the works is much manifested He appointed the Moon for seasons c. 3. The making of two lights to move about the earth the one to supply in a sort the others absence is a reason of Gods praise He made the Moon and the Sun 4. The dividing of time into nights and dayes and sundry seasons that the continuance thereof might not be iâ—ksome unto man but the more acceptable by their interchanges and vicissiâ—udes is a reason for magnifying Gods wisdome and goodnesse to man He appointed the Moon for seasons the Sun knoweth his going down 5. The Lord hath so wiseâ—y mixed the motion of the Sun and Moon that a sweeter temper is not imaginable for if their motion had been the same and they did move near together then the use of the Moon had been the lesse if the Moon had been alwayes punctually opposite to the Sun then she should have been in a perpetual eclipse if the course of the Sun had not been compleat once a year and the course of the Moon once every moneth the earth could not have had so great service of both But God hath appointed the Moon for seasons and the Sun knoweth his going down each of them exactly keeping their course as God hath ordained 6. As Gods wisdome and goodnesse is to be seen in the Light so also in the vicissitude of Darknesse between day and day For Darknesse intervening between dayes maketh Light every day a new gift and Darknesse calleth man from his labour and travel unto râ—st that he may be refreshed therewith and with sleep Thou makest darknesse and it is night 7 It is a remarkable providence that ravenous beasts for the most part are kept in their dennes all day and not let loose for seeking their prey till night wherein all the beasts of the forrest creep forth 8. None of the ravenous beasts finde their prey till God bring it unto them For the young Lions for hunger roarâ— after their prey 9. The natural cries of the distressed creatures are in substance natures prayer to its Maker for relief and help The young Lions by their roaring seek their meat from God 10. It is a matter of praise to God that the day-light is made a natural terrour to cruel beasts or that any measure of being feared by man is left in them The Sun ariseth they gather themselves together and lay them down in their dennes 11. It is the Lords praise that he giveth daily new use of the light of the Sun to man that he may follow his work and businesse the better till the evening and suffereth it to remaine only so long a time as weak bodies may endure moderate travell Man goeth forth to his work and labour untill the evening 12. The more men do meditate on Gods works the more do they finde a bottomlesse deep and the number and variety of them more and more unsearchable O Lord how manifold are thy works 13. Thus much may be learned of Gods works that they are all of them excellently well and wisely wrought and ordered and that the riches of Gods bounty to man and to the creatures doth fill all the earth In wisdome hast thou made them all the earth is full of thy riches Ver. 25. So is this great and wide Sea wherein are things creeping innumerable both small and great 26. There go the ships there is that Leviathan whom thou hast made to play therein He cometh now to the works of the fifth day specially the furnishing of the Sea as a fish-pond for mans use and making it portable for ships to saile in Whence learn 1. The greatness and widenesse of the Sea the ebbing and flowing thereof the motion and saltnesse of it to keep it from rotting do speak of the glory of God no lesse then the ornament and rich furniture of the earth doth For as the earth is full of riches so is this great and wide Sea 2. The diversity and number of great and small fishes in the Sea speak much of Gods power wisdome and bounty wherein are things creeping innumerable both small and great fishes 3. The making of the Seas for the use of Navigation that men who cannot flee nor swim might the more commodiously keep commerce one with another in all parts of the world is a point of Gods praise There go the ships 4 Albeit all and every one of Gods works do set forth Gods power yet some of them do it more eminently then other some for making men see Gods glory the more in the rest yea and in the meanest of his works Such for example are the Elephant on earth and the Whale and other huge great monsters in the Sea That Leviathan whom thou hast made to play therein Ver. 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth In the third place he bringeth forth arguments of Gods praise from the care the Lord hath of the preservation of his works which most appeareth in the feeding of all living creatures and propagation
of the kinde for when some of the kinde are dying from time to time others are quickened and put in their room Whence learn 1. There is a natural instinct in all the living creatures in their want to wait on Gods providence which men may observe in them although the brute creatures know not this and cannot reflect upon their own inclinations For the Psalmist speaking of all living creatures no lesse then of the fishes he saith These all wait on thee that thou mayest give them their meat 2 So long as God will have any creature to live he provideth timously enough for its food They wait for thee that thou mayest give them their meat in due season 3. Gods providence reacheth to the least bit of food which any living creature meeteth with That thou givest them they gather 4 The Lord is liberal in his dispensation and feede hâ— all the creatures abundantly so long as he will have them to live Thou openest thy hand they are filled with good 5. The Lord demonstrates himself to be the fountain of life and that the living creatures do hold their life of him as well by the sickening and weakening of the living creatures as by the feeding and strengthening of them For when God withdraweth in any measure the wonted influence of his power from them then they finde a change to the worse Thou hidest thy face from them they are troubled 6. God hath no lesse special hand in â—emoving life then in giving of it Thou takest away their breath they die and return to their dust 7. Albeit the Lord take away the life of all individual living creatures yet he preserveth the species and kind of every liling creature by making new ones and raising them up in the roome of those that are taken away Thou sendest forth thy Spirit they are created 8. The same Spirit which created the world in the beginning worketh yet powerfully in forming new creatures continually Thou sendest out thy Spirit they are created 9. The Lord puts a new face as it were upon the earth from time to time partly by Spring-time and Summer every year partly by young living creatures in their several generations one after another and all these things do contribute to his renewed praise Thou renewest the face of the earth Ver. 31. The glory of the LORD shall endure for ever the LORD shall reioyce in his works 32. He looketh on the earth and it trembleth he toucheth the hills and they smoke In the last place is the conclusion wherein he addeth yet more reasons for praising of God and then maketh sundry uses of the former Doctrine He taketh up all that he would say in this That God shall have perpetual glory from the works of his goodness and power Whence learn 1. The end of all the workmanship of God is Gods glory and he is worthy of glory for his work and shall not want his glory from his works for ever The glory of the Lord shall endure for ever 2. As the Lord saw all his work in the beginning to be good so in the closing thereof he shall see all that he hath done to be good and nothing properly to be repented of whatsoever he hath done The Lord shall rejoyce in his works 3. As the Lord is bountiful to his creatures so also is he terrible to the strongest of them that he may be feared as well as loved and praised He looketh on the earth and it trembleth he toucheth the hills and they smoak 4. The signes of his terrible power which he hath actually manifested in shaking of the earth and kindling of the mountaines do bear witnesse how powerful and terrible the Lord is He looketh on the earth and it trembleth he toucheth the hills and they smoak Ver. 33. I will sing unto the LORD as long as I live I will sing praise to my God while I have my being 34. My meditation of him shall be sweet I will be glad in the LORD 35. Let the sinners be consumed out of the earth and let the wicked be no more blesse thou the LORD O my soule Praise ye the LORD Here he setteth down the uses of this Doctrine which are five teaching us so many Doctrines For the first use here he bindeth upon himself an obligation joyfully to praise God for ever teaching us to do the same when we consider the Lords works I will sing unto the Lord so long as I live I will sing praise to my God while I have any being 2. For the second use of this Doctrine he promiseth to himself joy and gladnesse in the discharge of the work of Gods praise which teacheth us how profitable it is to our selves to praise God Nothing more sweet to a Believer then to be about the glorifying of God and beholding the matter of his praise My meditation of him shall be sweet I will be glad in the Lord. 3. For the third use he denounceth wrath and destruction unto the contemners of God who do not regard his glory but do stand out as common enemies of God and of all his workmanship which teacheth us that such as do not jâ—yne with Gods children in glorifying of God but go on in transgressing of his commands and abusing of his creatures shâ—ll be separated from the society of Gods servants unto which judgement every Beleever must subscribe as very righteous Let the sinners be consumed out of the earth and let the wicked be no more 4. For the fourth use he stirreth up himself to blesse the Lord for his own particular who had found favour to be no more of the numbeâ— of Gods enemies but among the Lords servants whereby he teacheth those whom God has called from the state of sin unto his holy service to stir up â—hemselves to thanksgiving Blesse thou the Lord O my soul. 5. For the fifth use he calleth upon all other Beleevers and exhorteth them to praise God and teacheth us that every one according to their place should stirre up another unto the honouring of God Praise ye the Lord. PSALM CV THe first part of this Psalme was sung at the carrying up of the Ark of God to the City of David 1 Chron. 16.8 The whole containeth an exhortation to the Church of Israel to praise God for his mercies shewen towards them with reasons serving to presse the duty The exhortation is set down ver 1 2 3 4 5 6. The reasons are more particularly expressed in the rest of the Psalme the first rank whereof is taken from the Lords covenanting with Abraham Isaac and Iacob and the care which the Lord had of their persons ver 7 8 9 10 11 12 13 14 15. The second rank is taken from the care the Lord had of their posterity when he sent them down to Egypt and all the while they were there ver 17 18 19 20 21 22 23 24 25. The third rank is taken from the manner of their delivery out of Egypt when they
were oppressed and from the plaguing of the Egyptians for their sake ver 26 27 28 to 37. The fourth rank is taken from the Lords care in leading them through the wildernesse from ver 37 to 43. and the last rank of reasons is taken from the Lords placing of them in Canaan where they might serve God according to his law ver 44 45. Ver. 1. O Give thanks unto the LORD call upon his Name make known his deeds among the people The Prophets exhortation unto thankfulnesse is branched forth in ten particulars whereof three are in this verse set down in order Whence learn 1. As in the matter of glorifying of God there are several motives so should there be several considerations of these motives and acts of praising the Lord conforme thereto and namely in relation to benefits received the gifts should be acknowledged and confessed to his praise O give thanks unto the Lord. 2. In relation to benefits to be received or to evils to be removed prayer to God is a part of praise Call upon his Name 3. It is a part of true thankfulness unto God to make the world know what God hath done to and for his Church Make known his deeds among the people Vers. 2. Sing unto him sing psalmes unto him talk ye of all his wondrous works The fourth fifth and sixth branches of the exhottation unto thanksgiving are set down in this verse Wherein learn 1. The Lord requireth as a part of his praise and of our thankfulnesse that we rejoyce in him and expresse our joy by singing Sing unto him 2. It is not sufficient to offer the empty vessel of our joy unto God or our singing voice in musical tune only but also it is required that we fill our joyful voice with holy matter and good purpose whereby God only may be reasonably praised Sing Psalmes unto him 3. Albeit we have nothing to speak of Gods wonderful works but what is known to any neighbour as well as to our selves yet it is a part of Gods praise and of our thankfulnesse to make his known works the matter of our talk and ordinary conference as we get occasion Talk ye of all his wondrous works Ver. 3. Glory ye in his Name let the heart of them rejoyce that seek the LORD The seventh and eighth branch of the exhortation is set down in this verse Wherein learn 1. It is a part of Gods praise and of our thankfulnesse to him to make our boast of God and rejoyce because of our interest in him and to proclaim our selves blessed because of our communion with him Glory ye in his holy Name 2. Our gloriation in God should be holy joyned with a low estimation of our selves and with great reverence toward our most holy God Glory ye in his holy Name 3. It is a part of Gods praise and of our thankfulnesse to professe our need of God and in the conscience of our emptinesse and his unsearchable riches to seek our supply in him for here the seeking of God is recommended unto us 4. As seeking communion with God is a marke of a childe of God so it is also a reason of gladness and joy because it both declares that we are of the number of Converts and true worshippers of God and also that joy is reserved for us Let the heart of them rejoyce that seek thee Ver. 4. Seek ye the LORD and his strength seek his face evermore The ninth branch of the exhortation is here set down directing the people where and how and for what cause to seek God to wit in his own Ordinances before the Arke which was the figure of Christ to be incarnate and is called here the Lords strength because it was a pledge of Gods powerful presence with them who come unto God through Christ â— as also it is called Gods face because God is reconciled and favourable to all that seek him in Christ who was signified by the Arke and meâ—cy-seat Whenâ—e learn 1. It is not unusual for the Scripture to give the name of the thing signified unto the signe appointed of God to represent or shadow it forth because of the judicial union of the signe and thing signified and exhibited unto the believer by the appointment and institution of God the supreme Judge and Law-giver so here the Ark of the Conanr is called the Lord and the Lords strength and the Lords face because the believer seeking God according to his Ordinance did meet by faith with the Lord and his strength and face or good will engaged unto the true worshipper 2. Whensoever the beleever maketh use of holy signes of Gods presence it is not the signe but God or Christ signified by the signe which the believer doth fix his heart upon as here he that looked toward the Ark which was the signe of God in Christ reconciling himself to the world not imputing their trespasses unto them is commanded to seek the thing signified Seek the Lord seek his strength seek his face 3. None do seek the Lord so earnestly but they have need of stirring up to seek him more earnestly neither have any attained to such a measure of communion with God but they have need to seek for a further measure therefore is it said Seek the Lord seek his strength seek his face evermore Ver. 5. Remember his marvellous works that he hath done his wonders and the judgements of his mouth 6. O ye seed of Abraham his servant ye children of Iacob his chosen The tenth branch of the exhortation directed together with all the former branches toward the seed of Abraham Whence learn 4. It is a part of Gods praise and of our thankfulnesse to entertaine the memory of the Lord and of his works and words Remember his marvellous works which he hath done 2. The remembrance of the Lords wonderful works and gracious words is to be joyned with seeking of his face as a special help of us unto this duty as the conjunction of the parts of the exhortation doâ—h teach us 3. The words of God in holy Scripture whether Law or Gospel are to be looked upon as decrees given forth by the great Judge of the world wherupon certain execution is to follow according as it is foretold Remember saith he the judgments of his mouth 4. It is wisdom to joyn the remembrance of the Lords works and words and to compare the one with the other that we may the better conceiv of both discern boâ—h the words and the wâ—rks to be the Lords works and words Remember saith he his wonders and the judgements of his mouth 5. Because we are dull in apprehending of Gods ordinary working he worketh sometimes marvels and wonders that by them we may the better take up his power in his ordinary works and therefore for this end so much the more should the wonders be remembred Remember his marvellous works which he hath done and hâ—s wonders 6. The praise of God which is called
sanctified and set apart for Gods peculiar They are the Lords anointed 9. They who both by Covenant and special calling to the holy Ministery have charge to declare the Lords will unto the world are owned of God as his Prophets and are fenced with a strict caveat given to all men by God how great soever that they harme them not Touch not mine anointed and do my Prophets no harme And upon all these aforesaid considerations God is to be thanked and praised by his people Vers. 16. Moreover he called for a famine upon the land he brake the whole staffe of bread 17. He sent a man before them even Ioseph who was sold for a servant 18. Whose feet they hurt with fetters he was laid in iron 19. Vntil the time that his Word came the Word of the LORD tried him 20. The King sent and loosed him even the ruler of his people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To binde his Princes at his pleasure and teach â—is Senatours wisdome In the second rank of reasons of Gods praise taken from the care the Lord had of the posterity of Abraham Isaac and Iacob in bringing them into Egypt and preserving of them there Learn 1. Every plague and in special famine is a servant of God ready at a call to come forth and execute his judgement Moreover he called for a famine on the land 2. No food can be had except God do furnish it and no food when it is given can feed except God give a powerful blessing with it when that is removed bread feedeth not He brake the whole staffe of bread 3. The way of the Lords performing of his Covenant is not such as carnal reason would prescribe by giving probable meanes of bringing it to passe but the way he chuseth is such as may try the faith of his children to wit by seeming to do the contrary As here the Patriarchs having the promise of the land of Canaan shall not be suffered to be so much as sojourners in it but must leave it and go elsewhere He called for a famine on that land which might seem to make it in lesse request and by the famine also did force them to go where â—hey might finde bread 4. Whensoever the Lord doth bring his children into straits and difficulties he maketh provision for their sustenance in their straits and deliverance from the same When the Lord was to bring his people into Egypt he provided so as they should have a friend at Court before they came He sent a man before them even Ioseph 5. Whatsoever may be the intent of men or devils in troubling of Gods children God hath a hand in every thing which doth befal them how accidentally soever it may seem to come Iosephs coming down to Egypt is called Gods message He sent a man before them even Ioseph 6. That which men dw sinfully for satisfactiâ—n of their own lusts God doth holily and wisely for his own ends by Iosephs brethren their selling of their brother to be rid of him God sendeth Ioseph into Egypt to provide for their livelihood He sent a man before them they sold him for a servant 7. It is not strange to see the man whom the Lord mindeth to exalt most humbled before he be exalted and cast into prison before he be lifted up to liberty Ioseph was sold for a servant whose feet they hurt with fetters 8. When the Lords servants are entered in the trial of their faith they may look to be soundly searched before they have ended their trials and that by sharp affliction as Ioseph was tried Whose feet they hurt with fetters he was laid in iron 9. The afflictions and trials of Gods children will not end when they could wish but they have a set measure and time determined of God He was laid in irons until the time came c. 10. There is a secret word of Gods decree and providence for ending of the affliction of Gods children which God bringeth forth to light in his own time and until this come his servants must lie in bonds as Ioseph lay in iron till the time that his word came that is till God made his decree manifest about the loosing of him 11. Before affliction shall end the manifested work of Gods providence in affliction must put the afflicted to the trial of all that is in him and trial must go before deliverance The word of the Lord tried him 12. The time appointed in Gods decree to send delivery to his afflicted children is made manifest in the effectual moving of instruments and meanes of delivery and in this case if need be Kings shall be set on work for the delivery of the Lords children The King sent and loosed him 13. Such as are bound ignominiously for righteousnesse shall be one way or other loosed honourably The Ruler of the people let him go free 14. When the Lords people are humbled sufficiently God doth raise them up and sometime even in a visible manner before the world as here Ioseph is by the King of Egypt made Lord of his house and Ruler of all his substance 15. As Gods children are exalted for the benefit of those over whom they are set so should they manage and maintain their honour and power by doing good to their inferiours as Ioseph did who was exalted To binde Pharaohs Princes at his pleasure and teach his Senators wisdome Ver. 23. Israel also came into Egypt and Iacob sojourned in the land of Ham. 24. And he increased his people greatly and made them stronger then their enemies 25. He turned their heart to hate his people to deal subtilly with his servants After Ioseph the rest of the family is brought down into Egypt who sojourned there and were preserved till they grew a strong people and then began their affliction as a preparation to their out-birnging Whence learn 1. Albeit a man hath wrastled with God in prayer and gotten his blessing yet may he be tossed in the world by troubles Israel also came into Egypt 2. The heires of the promise and the Lords dearest children may be made sojourners among wicked people even in their old age when they need most to be at rest Iacob sojourned in the land of Cham. 3. As when the Lords people grow up unto any considerable number among idolaters it is no strange thing if they finde enmity so it is no strange thing in Gods way to make them grow the more in number and power the more they be opposed yea and to make them under oppression and persecution to become mightier then their adversaries He encreased his people greatly and made them stronger then their enemies 4. The hearts of all men are in Gods hand to turne them whither he pleaseth to love or hate as their affections may serve best his holy purposes He turned their heart to hate his people 5. The trouble and exercise of Gods
people by whatsoever instruments it be moved is of the Lord and he will owne the evil of trouble which is in the city or countrey whatsoever He turned their heart to hate his people 6. In the most sinful affections plots and actions of the wicked against Gods people and servants God hath a holy hand and is not the cause of their sin for all the motions of the creatures which live and move and have their being of God are made use of by the Creator as instruments whereby he worketh his own just and holy work for his own ends but when men are about that same work for their sinful ends it becometh sinful in them what is holy in Gods part as the crucifying of Christ was most holy on Gods part and most sinful on his enemies part He turned their heart to hate his people to deal subtilly with his servants Ver. 26. He sent Moses his servant and Aaron whom he had chosen 27. They shewed his signes among them and wonders in the land of Ham. In the third rank of reasons taken from Gods delivering of his people out of Egypt and plaguing of the Egyptians Learn 1. When by the malice of enemies Gods people are brought to greatest straits then is deliverance near to be sent from God unto them They dealt subtilly with his servants he sent Moses his servant 2. As it is the Lord who bringeth his own people into trouble and straits so it is he who delivereth them again and provideth instruments for the doing thereof He sent Moses his servant 3. As whosoever do serve Gods Church to any good purpose do it not of themselves but by stirring up or commission from God so whosoever are about to do the Church good should do it of intention as doing him service He sent Moses his servant and Aaron his chosen 4. As to the end that God may have his own glory in every good work his part is to be distinguished from his servants part so when his servants do the servants duty faithfully God will have them commended and approved for it among men Moses therefore is called Gods servant and Aaron his chosen The signes and wonders are called the Lords signes and wonders and Moses and Aarons service is called their shewing of his signes They shewed his signes among them and wonders in the land of Ham. Ver. 28. He sent darknesse and made it dark and they rebelled not against his word 29. He turned their waters into blood and slew their fish 30. The land brought forth frogs in abundance in the chambers of their Kings 31. He spake and there came divers sorts of flies and lice in all their coasts 32. He gave them haile for raine and flaming fire in their land 33. He smote their vines also and their fig-trees and brake the trees of their coasts 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground 36. He smote also all the first-born in their land the chief of all their strength He reckoneth sundry plagues brought upon Egypt which are sufficient for his purpose to bring the whole history to minde Whence learn 1. The Sun cannot expel darknesse in the aire but as God maketh way for it for God can turn the day into palpable darknesse when and where he pleaseth He can make the Sun to shine in one place and take the comfortable use of it away in another place as he thinks good he can put his enemies under darknesse when his people have light He sent darknesse and made it dark 2. It is a piece of glory unto God when either his brute creatures or his rational servants do what he doth command And they rebelled not against his Word 3. God can make most useful creatures to become noisome He turned their waters into blood 4. God can plague men in the matter of their meat as well as in their drink and when the Lord doth plague in the one it is not strange if he shall plague in the other also He turned their waters into blood and slew their fish 5. God can daunt the pride of the stoutest of his enemies by his meanest creatures The land brought forth frogs in abundance in the chambers of their Kings 6. As the Lord speaketh so shall it be found in due time he needeth not to make much ado in any businesse but speak the word and it shall be done He spake and there came divers sorts of flies 7. When the proud do strive against God they gaine nothing but more and more shameful abasement He brought lice in all their coasts 8. The clouds are at Gods command to sent down soft raine or hard and heavy hailestones He gave them hail for raine 9. Although fire and haâ—lstones are most contrary in their natures yet they can agree well in the work of Gods service when he employeth them He gave them haile for raine and flaming fire in their land 10. When lighter judgements do not move men God will send more heavy plagues which shall leave their impression behinde them He smote their vines also and their fig-trees and brake the trees of their coasts 11. When God fights against a people all the creatures are ready to fight against them also as they are called forth He spake and the locusts came and Caterpillars and that without number 12. Whatsoever hath escaped the dint of one plague God can overâ—ake it by another plague They did eat up all the herbs in the land and devoured the fruit of thâ—ir ground 13. When God doth smite the creatures which do serve for mans use he sheweth his long-suffering and patience towards man and his loathnesse to destroy him as we see in the order of Gods proceeding with Egypt 14. When warning given unto man doth not move him to repentance then the Lord layeth his hand on that which is most precious unto him He smote also all the first-borne in thâ—ir land 15. When the Lord pleaseth to put forth his hand they that are naturally strongest and most lively are no lesse near to death then they who are naturally weaker He smote all the first-borne the chief of all their strength Ver. 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes 38. Egypt was glad when they departed for the feare of them fell upon them 39. He spread a cloud for a covering and fire to give light in the night 40. The people asked and he brought quailes and satisfied them with the bread of Heaven 41. He opened the rocke and the waters gushed out they ranne in the dry places like a river 42. For he remembred his holy promise and Abraham his servant In the Lords bringing of his people out of Egypt and through the wildernesse Learn 1. Albeit there may be many impediments of the delivery of Gods people out of their trouble
and from their persecutors yet the work of delivery is perfected at length for when God had smitten Egypt in favour of his own people He brought his people forth 2. All riches that men have are at Gods disposing to transfer the right and possession thereof to whom he pleaseth and the Lords special and expresse warrant gave â—itle to the Israelites to retain the Egyptians borrowed jewels He brought them forth also with silver and gold 3. When God grants a delivery or any sort of benefit it is a new gift to inable a man to make use of the offered delivery or bestowed benefit such was the benefit bestowed on Israel when Goâ— brought his people out of Egypt There was not one feeble person among their tribes 4. The Lord can make bloody persecutors of his people to cease from their persecution and to contribute to their delivery and to be desirous to be rid of them Egypt was glad when they departed 5. God can make his persecuted people terrible to their persecutors which is no lesse a wonder then to make the wolfe tremble for feare of the lambes Egypt was glad when they departed for the feare of them fell upon them 6. Except the Lord did take the guiding and protecting of his own people they should perish many wayes after their delivery out of trouble but whom he delivereth he taketh a care of them as he did of Israel for whom he provided the pillar of cloud to temper unto them the heat of the day and the pillar of fire to temper unto them the darknesse and cold of the night and made both of them to direct their journey He spread a cloud for a covering and fire to give light in the night 7. Sometime the Lord will give unto his people at their earnest desire that which is not good for them that so he may give unto them evidence of his readiness much more to give them what is good for them when they earnestly ask it The people asked and he brought quailes 8. When ordinary meanes of the preservation of Gods people do faile God will provide for them wonderfully as he gave his people Manna in the wildernesse And satisfied them with the bread of heaven 9. As the fountain of the feeding of Gods people is not in the creatures but in God so should the eye of his people be carried above the creatures unto heaven for preservation of this life as well temporal as spiritual for this end it is said He satisfied them with the bread of heaven 10. God can bring consolation unexpected and that by means most unlikely to yield it He opened the rock and the waters gushed out 11. There is no scarcity in God of what the Lords people do stand in need of he both can and doth furnish plenteously and makes the opportunity of having the use of his provision follow his people whithersoever he leadeth them The waters out of the rock ran in the dry places as a river 12. What the Lord doth to his people he doth it for his Covenants sake as here He remembred his holy promise 13. How many yeares soever do intervene Gods promise-making and the performance the Lord doth not forget his promise as here we see after foure hundred and thirty years He remembreth his holy promise and Abraham his servant Ver. 43. And he brought forth his people with joy and his chosen with gladnesse 44. And gave them the lands of the heathen and they inherited the labour of the people 45. That they might observe his statutes and keep his Lawes Praise ye the LORD From the manner of the Lords bringing his people out of Egypt and planting them in Canaan Learn 1. Whatsoever bondage the Lords people do fall into the Lord in due time will bring them out of it as he brought forth his people from the bondage of Egypt 2. How much soever sorrow his people may finde in the expectation of delivery so much joy shall they have in the performance of the Lords promise He brought forth his people with joy and his chosen with gladnesse 3. The Lord doth not leave his people till he put them to some rest after their troubles as he gave rest to his people Israel whom when he carried them through the wildernesse he gave them the possession of Canaan He gave them the lands of the heathen 4. The Lord maketh no end of multiplying obligations on his people he maintaines them in their possession of what he doth give them They inherited the labour of the people 5. The end of the Lords liberality is to engage the hearts of his people more and more to the obedience of his Ordinances as he did all this to Israel That they might observe his statutes 6. There is no rule for serving of God acceptably except his own commands for Israels rule was to observe his statutes and keep his lawes 7. The right use which we should make of whatsoever good was done to the Lords people is to glorifie God when we hear of it or read of it as here we are directed Praise ye the Lord. PSALME CVI. THe summe of this Psalme is to teach the godly in the time of calamity lying upon the Church or upon themselves First to glorifie God by faith in him Secondly to reckon up for their encouragement the frequent forgivenesse of grievous sins to his people in former times And thirdly to pray for the like favour to themselves and in hope to have their prayer granted to give thanks to God There are three parts of the Psalme answerable thereunto The first part is the Prophets strengthening of his own faith ver 1.2 3 4 5. The second part is the confession of our sins in general v. 6. and in special of eight or nine gross provocations which the Lord after correction did pardon and gave comfort to his people to v. 46. which are so many arguments of hope to finde the like mercy to the Church in this time The first sin with the forgiveness of it is set down from v. 7 to v. 13. The second sin v 13.14 15. The third sin v. 17 18. The fourth sin v. 19 20 21 22 23. The fifth sin v. 24 25 16 27. The sixth sin v. 28 29 30 31. The seventh sin v. 3â— 33. The eighth sin from v. 34 to v. 43. The ninth point of confession is of a general heap of sins oft-times repeated and all pardoned with pity manifested to Gods people v 43 44 45 46. The third part of the Psalme is a prayer for new experience of like mercy and a close of the Psalme with praise and thanksgiving v. 47 48. Ver. 1. PRaise ye the LORD O give thanks unto the LORD for he is good for his mercy endureth for ever The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions by believing on him First by exhorting all to praise and thank the Lord for his goodness Whence learn 1. The exercise of
praising and thanking the Lord is very fit for a soul lying under the sense of affliction and guiltiness for that whieh serveth for the Lords praise serveth also for the comfort and encouragement of humbled sinners therefore saith he Praise ye the LORD 2. The meditation of Gods goodness and readiness to communicate unto men of his bounty is fit to furnish matter of his praise Praise ye the LORD for he is good 3. Albeit a man be consciencious of his much abusing of Gods goodnesse and so might finde this to be the matter of his grief yet mercy answereth all objections everlasting mercy looseth all doubts and giveth fresh encouragement to the humbled sinner to draw near and make yet again use of his goodnesse for his mercy endureth for ever Ver. 2. Who can utter the mighty acts of the LORD who can shew forth all his praise The next meâ—nes which he useth to stir up himself and others to glorifie God in believing on him is wondering at the Lords works and innumerable causes of praise Whence learn 1. It is a disposition fit for praising of God to be sensible of our unability and unfitness for so great a work as the Prophet doth shew in this example saying Who can utter the mighty acts of the Lord 2. There is such an impression of Gods Omnipotency on all Gods works and in special on those works wherein he hath been pleased most clearly to manifest his power that no man can comprehend or express it Who can utter the mighty acts of the Lord 3. Albeit the praises of the Lord surpass all mens ability to declare them yet neither must the greatness of the work nor the weakness and unworthiness of the servant of God hinder him to praise as he is able for even this is a part of praising of God to confesse and say Who can shew forth all thy praise Ver. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times The third meanes whereby he stirreth up himself to glorifie God by believing in him is a declaring how blessed the beleever is Whence learn 1. The consideration of the blessing of God upon every true believer is a notable encouragement to put confidence in God Blessed are they that keep judgement c. 2. The evidence of a sincere believer is not only to keep judgement that is to receive respect and entertain the Word of God as a decree wisely given forth by him but also to study to obey it in practice constantly upon all occasions Blessed are they that keep judgement and he that doth righteousnesse at all times Ver. 4. Remember me O LORD with the favour that thou bearest unto thy people O visit me with thy salvation 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance The fourth meanes of stirring up himself and others to beleeve in God especially in this time of the presupposed calamity of the Church and of the Supplicant is prayer to God for a new proof of the loving kindnesse which God beareth to his people in all ages Whence learn 1. Whatsoever be the outward afflicted estate of Gods people yet they are still beloved still in favour even when tokens of anger by publick calamities are manifested against them Remember me with the favour which thou bearest unto thy people 2. There needeth no more felicity unto any man save to be one of Gods people it may content any man to have his lot with the children of God in whatsoever condition they are put into for the Psalmist craveth no more but Remember me O LORD with the favour which thou bearest unto thy people 3. Albeit the Lords people seem to be forgotten yet the Lord will make evident that he doth not forget them nor any one of them Remember me O LORD with the favour which thou bearest unto thy people 4. Such as do share with Gods people in their grief shall be partakers also of their consolation deliverance and salvation which God hath wisely prepared for them therefore prayeth the Psalmist O visit me with thy salvation c. 5. As there are times wherein God declareth his displeasure against the sins of his people so there are times when he removeth the tokens of his displeasure and letteth forth the evidence of his love and respect to them in doing them good making them glad and causing them to glory in him this is it which the Psalmist looketh after Visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladnesse of thy Nation that I may glory with thine inheritance 6. The near interest which God hath in his people and which they have in him is a solid ground of hope of good and gladness joy and gloriation reserved for them for they are Gods chosen Gods Nation appropriate unto him and his inheritance to remain in his possession from generation to generation whereupon the Psalmist doth assure himselfe and the Church of his hope of good reserved for the Church That I may see the good of thy chosen c. Ver. 6. We have sinned with our fathers we have committed iniquity we have done wickedly In the second place is the confession of sins for which God justly might afflict the Supplicants but in his mercy could forgive them also as he had done to his people in former generations The force of his reasoning is this many times thou didst shew mercy to our fathers in their afflictions notwithstanding their grievous provocations therefore we must intreat thee yea and hope also for the like mercy in our time Whence learn 1. It is not for nought that the Lord bringeth calamity on his people he is provoked so to do by their grievous offences We have sinned 2. As judgements are sent to convince of sin and to draw forth the acknowledgement thereof so there is no reâ—dier way to remove the sin and judgement also then by confession thereof We have sinned 3. As God when he punisheth his people doth reckon with them both for their own and also for their fathers faults whose footsteps they have followed so must the penitent reckon with God for their own faults and for their fathers sins whereunto they have accession We have sinned with our fathers c. 4. Confession of sins must not be slighted but seriously gone about and aggravated duly We have sinned we have committed iniquity we have done wickedly 5. True penitents will neither excuse their sins by the example of their fathers nor justifie themselves how holy soever they be when God is pleading with his Church but will joyne in confession with the multttude as here the holy Prophet doth We have sinned with our fathers we have committed iniquity we have done wickedly Ver. 7. Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at
is polluted whatsoever be the cause which is pretended They shed innocent blood and the land was polluted with blood 6. The highest point of holinesse in a false Religion is but filthinesse and pollution and no invention of man can make the followeâ—s therof more holy by observation thereof but doth pollute them still the more they follow them For thus were they defiled with their own works 7. Following of mens inventions in Religion is Idolatry or spirituall adultery because God is forsaken in so farre and another god and lord in Religion is received in Gods stead for so much faith the Text They went a whoring with their own inventions Ver. 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand Here is shewen what followed on their following of their own inventions to wit slavery and subjection unto men in Gods indignation Whence learn 1. When men do follow sin and their own wayes wrath followeth them For therefore was the wrath of God kindled against his own people 2. When from the Word of the Lord men will not believe how odious superstition is to him he will make them finde it by his plagues For therefore was the wrath of the Lord kindled 3. No priviledge can make men so lovely before God as the love of â—dols and Images in the matter of Religion doth make them to be loathed of him His wraâ—h was kindled even against his own people insomuch that he abhorred his own inheritance 4. When Gods people do follow the superstition of Idolaters either by complying to gratifie them or in way of pleasing themselves it is justice with God to make Idolaters their masters and to make his people lose the benefit hoped for by complyance And he gave them into the hand of the heathen 5. It is righteousnesse with God to put his people under the yoke of men that hate them when they have cast off the easie yoke of God who loveth them And when men follow wayes which God abhorreth God justly doth make them suffer what they do most abhorre He gave them over into the hand of the heathen and they that hated them ruled over them 6. The sins of Gods people do make open way for their enemies and do put strength courage and victory into their hands and lest the Lords people should not be moved by that change of government he makes their burden under their enemies unsupportable Their enemies also oppressed them 7. When people will not humble themselves in the way of repentance it is righteousnesse with God to bring them low by judgements as here is seen The Israelites do not repent of their sins And they were brought into subjection under their enemies hand Ver. 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity 44. Neverthelesse he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all that carried them captives The ninth and last point of confession is of a heap of manifold sins often repeated notwithstanding which God did shew pity to his people for his Covenants cause Whence learn 1. The Lord leaveth no means unessayed to gain his people sometimes he puts them to sore trouble sometimes he delivereth them and exerciseth them with the vicissitude of calamities and deliveries if by any means they may be saved Many times did he deliver them 2. Such is our wickednesse and perverse nature that still we give the Lord a bad meeting for his mercies and instead of thankfulnesse do provoke him by doing and following what we our selves think fittest as is to be seen in the Israelites Many times did God deliver them but they provoked him with their counsel 3. Men in the course of their sins have high and self-pleasing conceits of themselves and no impenitency is without pride but by sad judgements God many times maketh them lie low in affliction who do not walk humbly in the way of obedience as here we see the Israelites provoked God by their counsel that is by their own devices conceits and inventions But they were made low by their iniquities 4. Albeit Gods people oft-times provoke him and in their prosperity do not regard God nor his commands yet God regards them so as both after a whiles prosperity to correct them and after a whiles adversity to comfort them Neverthelesse he regarded their affliction 5. God by heavy affliction moveth men to cry unto him who otherwise would not have called upon him at all as his dealing with proud provoking Israel here doth shew who in affliction are made to cry 6. Albeit there be commonly great unsoundnesse in the cry of oppressed people yet God will hear that cry and help them out of a temporal trouble as here He regarded their affliction when he heard their cry 7. As when Gods people do abuse his grace and do forget their Covenant and are plagued for their sins the good of the Covenant and confederacy with God is obscured buried and as it were forgotten So when the Lord doth change his dispensation the benefit and good of the Covenant is brought to light again for then God taketh occasion to shew that albeit his people do forget the Covenant yet he forgets it not For he remembered for them or for their behalfe his Covenant 8. The unchangeablenesse of Gods merciful nature and love to his people maketh him change the course of justice into mercie and no other change except of this dispensation is meant by Gods repentance when it is said And he repented according to the multitude of his mercies 9. The mercy of the Lord is so large as the multitude of former sins and abused by-past favours cannot hinder the sinner once again to come unto the inexhaustible fountaine of grace and cannot hinder God once more to shew mercy to a sinner yea albeit God hath entered in judgment with the sinner and hath begun to poure our deserved wrath upon him even justice thus begun to be executed cannot hinder God to hold his hand and shew mercy once again to the sinner for here experience teacheth that oft times when he had entered in judgement with Israel He repented according to the multitude of his mercies 10. God hath the ruling of all mens affections to make them turne as he pleaseth God mixeth the most bitter cup of judgement given to his people to drinke with the ingredient of compassion and what pity his people do finde from any hand it is the fruit effect and evidence of Gods pitie toward them He made them also to be pitied of all those that carried
banishment be specified and that delivery is called a redeeming of them Whom he hath redeemed from the hand of the enemie as flowing from the great Redemption 5 So oft as men have â—eceived deliverances they owe unto God so many lives and God hath so many titles of right unto them as they have received preservations And those will the Lord have to be witnesses of his mercy before the rest of the world Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemie 6. As the Lords children may be scattered in all the corners of the world and excluded from the external communion of the Saints so none of them do returne from exile to joyne together in the use of Religion and holy Ordinances except by Gods speciall hand gathering them For he gathered them out of the lands from the East and from the West from the North and from the South Vers. 4. They wandered in the wildernesse in a solitary way they found no city to dwell in 5. Hungry and thirsty their soul fainted in them Here is described first the distresse of the redeemed in their exile v. 4 5. Then their exercise in calling unto God And thirdly their bringing home v 6 7. Whence he inferreth the duty of thanksgiving whereunto he had before exhorted v. 8 9. From their distresse Learn 1. Such as the Lord hath a purpose to draw into the fellowship of himself and of his Saints are subject to wandering and exile both bodily and spiritual as the exercise of exiled Israelites sheweth They wandered in the wildernesse 2. The Lords exiled ones do finde no home till they be brought to the fellowship of the Saints They wandered in the wildernesse in a solitary way they found no city to dwell in 3. The Lords exiles may be in danger of famine both bodily and spirituall and like to faint for lack of food bodily or spiritual or both sorts as the banished here Were hungry and thirsty and their soul fainted in them Ver. 6. Then they cryed unto the LORD in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might go to a city of habitation From their exercise in their double distresse of banishment and famine and from their delivery Learn 1. Straits do put men to seek God in a serious manner Then they cryed unto the Lord in their trouble 2. The earnest prayer of Gods distressed children wanteth not a good answer And he delivered them out of their distresses 3. When the Lord will comfort a supplicant he will deliver him from so many parts of his trouble as may serve to lead him on his journey he will furnish food and direction both whither to go and by what way to go And he led them by the right way that they might go to a city of habitation 4. To be directed of God what to do whether it be in relation to matters temporal or spiritual is a special benefit and a faire fruit of prayer For he whom the Lord doth guide shall walk safely and prosper in his way He led them by the right way that they might go to a city of habitation Ver. 8. O that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodnesse From the duty required of the exile now returned home Learn 1. The mercies of the Lord shewed to his own do call for praising of God by themselves and all beholders they call for praise both in secret and in society O that men would praise the Lord for his goodnesse 2. The Lords manner of delivering of his own out of their great troubles whether bodily or spiritual hath ordinarily some observable wonder in it O that men would peaise the Lord for his wonderfull works to the children of men 3. The poor and needy supplicants do live upon Gods furniture he is a provider for such and letteth them want nothing but satisfieth them sufficiently and this is no small comfort unto us and matter of praise unto God For he satisfieth the longing soul and filleth the hungry soul with goodnesse Ver. 10. Such as sit in darknesse and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most High 12. Therefore he brought down their heart with labour they fell down and there was none to help 13. Then they cryed unto the LORD in their trouble and he saved them out of their distresses 14. He brought them out of darknesse and the shadow of death and brake their bands in sunder 15. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 16. For he hath broken the gates of brasse and cut the barres of iron in sunder Here is set down the second exercise of Gods people to wit by captivity and imprisonment brought upon them for their sins and their delivery from it upon their turning to God with the use thereof Whence learn 1. As liberty of our persons to go about our callings freely is no small benefit so imprisonment is a sore affliction even a sort of living death and a sort of burial of the quick For they sit in darknesse and in the shadow of death 2. Bonds and chaines put upon the prisoner do adde much weight unto the heavy condition of the imprisoned and yet the Lords people are subject to both for here is presupposed They may be bound in affliction and iron in their prison 3. It is above all the affliction of imprisonment and bonds when the cause of the imprisonment is not righteousnesse but because they have rebelled against the word of God and contemned the counsel of the most High 4. The not bearing the easie yoke of obedience may bring on the heavier yoke of Iron bonds and imprisonment upon us as here is expressed 5. The greatnesse of the Majesty of God aggravateth the sin of despising his Word They contemned the counsell of the most High 6. As the Word of the Lord is both deep counsel for wisdome and also profitable advice for us so the contemning of it is so much the greater sinne and draweth on the greater wrath They were bound in affliction and iron because they rebelled against the words of God and contemned the counsel of the most High 7. The Lord bringeth men into sore distresses to make them sensible of their despising his authority and to break their natural pride and stoutnesse of heart against him and to shew them the vanity of all their former fleshly confidence Therefore he brought down their heart with labour 8. Affliction is then come to the height and its compleat measure when the sinner is made sensible of his own weaknesse and doth see that there is no help for
him save in God alone They fell down and there was none to help 9. When all help and comfort under heaven doth faile relief may be found in God for them that cry unto him for it There was none to help then they cryed to the Lord in their trouble 10. The Lord will not only hear and help them who are unjustly imprisoned but those also who for their sins are so punished They cryed and he saved them out of their distresses 11. It matters not how deep the danger be wherein a man is when he turneth to God for relief for so great as his distresse is so great shall be his delivery He brought them out of darknesse and the shadow of death and brake their bonds in sunder 12. The end of the delivery of poor sinners is that they may glorifie the Lord and may invite others to do the like for this here is a part of the thankful mans duty O that men would praise the Lord for his goodnesse and for his wonderful works to the children of men 13. No power of man no bonds no opposition which any creature is able to make can hinder the delivery of the man whom God will own He hath broken the gates of brasse and cut the barres of iron in sunder Ver. 17. Fooles because of their transgression and because of their iniquities are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the LORD in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 22. And let them sacrifice the sacrifices of thanksgiving and declare his works with reioycing The third exercise of Gods people is by siknesse of body the drawing on whereof he sheweth to be by sin v. 17 18. The means of delivery to be by prayer v. 19. whereupon they are recovered as God giveth order v. 20. and the use of this is set down v. 21 22. Whence learn 1. As other troubles come for sinning against God so doth sicknesse come amongst the rest Fooles because of their transgression and because of their iniquities are afflicted 2. Sin doth blinde sinners and bereave them of the right use of their reason and makes them choose trifles with the losse of what should be most precious therefore they are justly called fooles 3. Natural means of life and refreshment are unsavory and unable to refresh except God give the man ability to make use of them and put his blessing into them Their soul abhorreth all manner of meat 4. As in other troubles so in sicknesse men are not easily brought to the sense of their sin till trouble be at the height and the man made low Their soul abhorreth all manner of meat and they draw near to the gates of death 5. Great is the stupidity of a sleeping conscience which cannot be wakened up to seek Gok till extremity come They draw near to the gates of death then they cry unto the Lord in their trouble 6. When men are brought unto the sense of their sins and misdeservings and of their danger and of their own weaknesse and thereby made to seek unto the Lord the mercy and relief is near at hand Then they cried unto the Lord in their trouble so he saved them out of their distresses And here is to be seen mercy and goodnesse in God to cause sicknesses as his Serjeants and Messengers to lay hold on the fugitive sinner 7. Neither sicknesse nor health do come or go but God giveth order to them as to his own servants He saith to sicknesse go from a man and to healâ—h returne unto him He sent his Word and healed them 8. When trouble doth shew wrath and that doth weaken the sense of sin and sense of sin sends the man to seek mercy then God will readily remove all his troubles together He sent his word and healed them and delivered them from their destructiâ—ns 9. As men have found mercies of God so should they study to be thankful and specially in such a way as may be most profitable to others O that men would praâ—se the Lord for his goodnesse and for his wonderful works to the children of men 10. Morall and spirituall service is more acceptable to God then any ceremonial performance the sacrifice of thanks is more then the sacrifice of an oxe Let them sacrifice the sacrifices of thansgiving 11. The special matter of joy in the receiving of a benefit is the manifestation of Gods respect to us in his working for us And let them declare his wâ—rks with rejoycing Ver. 23. They that go down to the Sea in ships that do businesse in great waters 24. These see the works of the LORD and his wonders in the deep 24. For he commandeth and raiseth the stormy winde which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths their soul is melted because of trouble 27. They reele to and fro and stagger like a drunken man and are at their wits end The fourth exercise of Gods children is by their danger in Sea and their delivery from their danger Whence learn 1. The Art of Navigation and following of the Merchant-Trade by Sea how dangerous soever it be yet is lawful and allowed of God for compassing of mens affaires in commerce between Nation and Nation for this is set down here as the vocation and occupation of some men to wit of those that go down to the Sea in ships that do businesses in great waters 2. Some sort of persons have more occasion of observation and experience of remarkable passages of providence in preserving of mens lives then others have and these most of all should bear witnesse of Gods work according to their experience These see the works of the Lord and his wonders in the deep 3. There is no storme or motion in the Sea or blowing of the winds out of any part but as God actually doth raise them For he commandeth and raiseth the stormy winde which lifteth up the waters thereof 4. When God will try a man by trouble he will not leave him till he make him sensible of his frailty weaknesse and unability to overcome dangers They mount up to the heaven they go down again to the depths their soul is melted beâ—ause of trouble They reel too and fro and stagger like a drunken man c. Ver. 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29 He maketh the storme a calme so that the waves thereof are still 30 Then are they glad because they be quiet so he bringeth them unto their desired haven In their delivery from the storme Learn 1. Albeit the LORD doth deliver many from shipwrack by Sea yet he takes
sorrow The third change is by spoiling a populous and well-planted countrey Whence learn 1. Such as have been raised from a low condition can hardly bear prosperity but are readily puffed up with it as this change presupposeth 2. God can bring down such as do abuse prosperity and make them as base as ever they were Again they are minished and brought low 3. The Lord hath more wayes then one to spoile a fertile countrey for albeit he do make it continue fertile yet he can bring the sword of the enemie on it They are brought low through oppression affliction and sorrow Ver. 40. He poureth contempt upon Princes and causeeh them to wander in the wilderness where there is no way A fourth change is in the pulling down Princes and putting Statesmen to perplexity Whence learn 1. As Kings and Rulers do not keep their place and power and estimation among men but by Gods investing them with dignity so when they lose their dignity and are despised they must look to God as the doer and search the quarrel for God will honour them that honour him and they who despise him shall be lightly esteemed He poureth contempt upon Princes 2. It is God who giveth wisdom and prudence unto men for ruling of States and when their wit is employed for their own earthly interest he can take their wisdome from them and give them a cup of giddie wine and put them in such perplexity as they know not what to do he can banish them out of their countrey and send them as vagabonds through the earth He causeth them to wander in the wildernesse where there is no way Ver. 41. Yet setteth he the poore on high from affliction and maketh him families like a flock The fifth change is in comforting the afflicted and raising them out of the dust into a better condition after they are humbled in the sense of their own poverty Whence learn 1. Albeit the Lord casteth down the mighty and putteth the wise to perplexity yet he will pursue them no further then unto humiliation if so be they take with their sins and seek reconciliation with God as his Word prescribeth and depend upon God as needy poor soules he will lift them up again Yet he setteth the poore on high from affliction 2. As pride and self-estimation because of riches or power or wisdom or any other earthly reason goeth before ruine so lowlinesse of minde humiliation in the sense of sin and of unworthinesse and of weaknesse and witlesnesse driving a man to depend on God as a begger doth for almes goeth before exaltation He setteth the poore on high from affliction and maketh him families like a flock Ver. 42. The righteous shall see it and rejoyce and all iniquity shall stop her mouth 43. Who so is wise and will observe those things even they shall understand the loving kindness of the LORD He closeth the Psalme with two promises one of performing what is here said to the comfort of the righteous and shame of the misbelieving proud sinner The other is of manifesting his loving kindnesse to such as do observe and make use of Gods providence Whence learn 1. Such as being justified by faith do endeavour to order their conversation righteously shall be witnesses of the Lords performing of his Word The righteous shall see it 2. As there is joy in believing of the Lords Word so there is yet more joy in beholding the performance of his Word The righteous shall see it and rejoyce 3. Among other mercies bestowed upon the righteous man this is one that the Lord putteth him upon the counsel of his working doth expound his providence unto him by his Word teacheth him to compare Gods Word and his Works and maketh him witnesse that God is as good as his Word The righteous shall see it and rejoyce 4. The wicked shall be disappointed of his expectation in regard of the good which he hoped to himself and shall finde himself mistaken about the godly whose wayes he counted to be folly The righteous shall rejoyce and all iniquity shall stop her mouth 5. As the works of the Lords goodnesse justice and mercy are wrought in the sight of men that they may observe his way and keep the observation thereof in memory so are they the wisest sort of men who do observe Gods providence best and do compare it with the Lords Word that they may understand it rightly Who so is wise and will observe these things The wise man and the observer of Gods wayes toward the children of men here is one 6. Albeit there be very few wise observers of Gods proceeding with men in justice or mercy yet so many as are his disciples Students of his Word and do walk answerably thereunto shall never want matter of observation of Gods kindnesse toward themselves For who so is wise even they shall observe the loving kindnesse of the Lord. PSALM CVIII THis Psalme is composed of a part of the fifty seventh Psalmâ— from v. 7. to the end and of a part of the sixty Psalme from v. 5. to the end but in a diverse notion for in the fifty seven and sixty Psalmes David is praying for experience of the truth of the promise made to him concerning the Kingdome of Israel and victory over his enemies on all sides being now in hazard by them but here he is making use of the experience received and of victorie obtained over enemies within and without the Kingdome of Israel for the encouragement of the Church militant to the end of the world against intestine and forreign enemies whatsoever Again in these two former Psalmes whence he doth repeat the words of this Psalme he had his own interest to plead beside what was typical in his exercise Here his own interest being setled and the promise made to himself performed he recommendeth this experience of his in a more abstract notion from his own particular and in a more typical way of a pledge of the victory of the true Church militant under her Head and Lord over all her both intestine enemies and forreign without the verge of the visible Profession that in the faith of Christ and hope of his prevailing in the work of enlarging and reforming of the visible Catholick Church and overthrowing of the open enemies of Christs Kingdome typified under the exercise of David the true subjects of Christ might go on in their warfare with the greater confidence This Psalme hath two parts In the former is the thanksgiving of faith and promise of praise in hope of obtaining all which the Church is here to pray for ver 1 2 3 4 5. In the latter part is the prayer for preservation of the Church ver 6. with confidence to be heard and helped whatsoever impediment appear against all who stand out against Christs Kingdome whether within the visible Church v. 7 8. or whether without such as are professed enemies unto it v. 9 10 11. which prayer is followed
forth v. 12. and comfortably closed with assurance of the Churches victoâ—y by the assistance of God v. 13. Ver. 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harpe I my self will awake early In the thanksgiving of faith and promise of praise he composeth himself in the best frame of spirit unto the work and fitteeh himself by all meanes unto it Whence learn 1. It is our duty especially when we are about any piece of immediate spiritual worship to take heed what we are doing what the work is about which we are going who the Lord is with whom we have to do and how our heart is disposed that so we may approve our selves to God with the more comfort for this doth the Psalmists example teach us O God my heart is fixed I will sing 2. In Gods worship it is very needful we should have our mindes present without diversion and our affections composed and set rightly toward the Lord and the work in hand as here My heart is fixed 3. As a man first tuneth his instrument and then playeth on it so should the holy servant of God first labour to bring his spirit heart and affections into a solid and setled frame for worship and then go to work My heart is fixed or prepared firmely I will sing and give praise 4. As the glory of man above the brute creatures is that from a reasonable minde he can expresse what is his will by his tongue so the glory of the Saints above other men is to have a tongue directed by the heart for expressing of Gods praise I will sing and give praise even with my glory 5. That only is our glory wherein and whereby we do most glorifie God for this cause the tongue directed by a holy heart is here called Davids glory I will sing and give praise even with my glory 6. Under typical termes we are taught to make use of all sanctified meanes for stirring of us up unto Gods service for this the Psalmist intendeth when he saith Awake Psaltery and Harp 7. We our selves must first be stirred up to make right use of the meanes before the meanes can be fiâ— to stir us up therefore saith he I my self will awake early Ver. 3. I will praise thee O LORD among the people and I will sing praise unto thee among the Nations 4. For thy mercy is great above the Heavens and thy truth reacheth unto the clouds 5. Be thou exalted O GOD above the Heavens and thy glory above all the earth Here is the praise of God and the reasons thereof Whence learn 1. It is no small help unto the discharge of a duty to engage the heart unto God for the doing of it for in effect that is the most we can attain unto in this life but in the next life we shall have full vent for our will to praise God and shall follow our purpose with perpetual perseverance I will praise thee O Lord among the people 2. Sincerity hath confidence to professe its purpose before the Lord I will praise thee O Lord. 3. As it is the duty and desire also of a true worshipper that all the world should be stirred up to praise the Lord so it was the comfort of the Church of the Jewes to foresee the joyning of the Gentiles in the song and to see the Gentiles stirred up by the songs of the Jewish Church I will praise thee O Lord among the people and will sing praises unto thee among the Nations 4. The matter and reasons of Gods praise are higher then the worshipper can reach and larger then he can fathom and in special the mercy of the Lord toward his people is larger then the wide circle of Heaven Thy mercy is great above the Heavens 5. There is more stuffe and substance of good in the Lords promises then the sharpest-sighâ—ed Saint ever did or can perceive for when we have followed the promise to finde out all the truth which is in it we meet with a cloud of unsearchable riches and are forced to leave it there for so much is included in this Thy truth reacheth unto the clouds 6. The height of our praising of God is to put the work of praising God upon himself and to point him out unto others as going about the magnifying of his own Name and to be glad for it as here Be thou exalted O God above the Heavens and thy glory above all the earth Ver. 6. That thy beloved may be delivered save with thy right hand and answer me After the praise of God from faith followeth the prayer of faith Wherein learn 1. The Church is the Lords beloved or the incorporation more loved then any thing else in the world therefore here called Thy beloved 2. Because the Church is Gods beloved the care of it should be most in our minde and the love of the preservation of it should draw forth our prayeâ— most in favour of it That thy beloved may be delivered save 3. Whosoever is entrusted with any publick charge Civil or Ecclesiastick in a special manner should make the preservation and welfare of Gods people their chief aime and the chief matter of their prayer and the greatest saâ—â—â—faction of their desires as here is done That thy beloved may be delivered save and answer me 4 As it is presupposed that the Church shall be frequently in danger so it is certain that her deliveâ—y and preservation must be brought about by God in his way and by his power and God must be trusted with this work therefore saith he That thy beloved may be delivered save with thy right hand Ver. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law-giver Here the Psalmist looketh unto the word of promise for his answer Whence learn 1. Supplicants must take the answer of their prayers from the Word of promise for he who findeth his warrant to pray hath his answer before he begin to pray for he prayeth according to the Will of God and so he hath his petition so doth David teach God hath spoken in his holinesse 2. Faith closing with a promise will furnish joy to the beleever before he enjoy the performance of it God hath spoken saith he I will rejoyce 3. The believer of a general promise may branch out the particulars in it which are not performed no lesse clearly then if they had been particularly expressed for so doth the Psalmist teach saying I will divide Sechem and mete out the valley of Succoth which thing came to passe as he believed and the whole Kingdome under him was now setled for his particular interest when this Psalm was composed but as it typified the reducing of the distracted parts of Christs Kingdom into the unity of Reformation and joynt
righteousnesse and then King of peace as is more largely described by the Apostle in his Epistle to the Hebrewes so is Christ really without beginning and ending both King and Priest who bringeth perfect righteousnesse and peace to his subjects Thou art a Priest for ever after the order of Melchizedech Ver. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys In the fifth place is set down the victory of Christ over his enemie Whence learn 1. Christ the Mediatour and King of his Church and every believer in him have God ready at hand in all that they have to do for as Christ is at the right hand of the Father for glory so the Father is at Christs right hand for cooperation and assistance The Lord at thy right hand saith he 2. As the Kings and Rulers of the earth are usually great enemies to Christs Kingdome so he is the hardest party that ever they shaâ—l meet with The Lord at thy right hand shall strike through Kings 3. The Lord hath a time of patience wherein he beareth with his enemies and a day of wrath when he will break forth against his adversaries He shall strike through Kings in the day of his wrath 4. Christs Government is wise and just convincing some of sin and pordoning the penitent convincing others of sin and sealing them up to condemnation casting down the proud and comforting the cast down and doing all things for the good of the subjects most discreetly He shall judge among the heathen 5. Were there never so many enemies to Christ they are all dead men before him whom he wili kill and will cast their carcases in the ditches of their own campes He shall fill the places with dead bodies 6. As he will punish the multitudes of people who under wicked Commanders do oppose his Kingdome so will he in special punish wicked Rulers that lead on their people against him how many soever they be who are joyned in conspiracy He shall wound the heads over many countreys Ver. 7. He shall drink of the brook in the way therefore shall he lift up the head In the last place is set down the manner of Christs carrying on his Kingdome and Priesthood in his Church to wit by suffering and enderlng hardship as a good souldier pursuing the victory for which his humiliation it is promised he shall be exalted Whence learn 1. It behoved Christ first to suffer and then enter into glory He shall drink of the brook in the way or he shall partake of the waters of affliction 2. Whatsoever a good souldier doth or suffereth in his warfare against and in pursuit of his enemies Christ did and suffered in pursuing his enemies in his own person and shall do and suffer in his mystical body He shall drink of the brook that is content himself with any obvious entertainment which he meeteth with in the chase of his enemies and not be retarded with any care of better fare then what may further his purpose 3. As Christs personal sufferings were not to endure any longer then the time he was on his way to his glory so neither are the sufferings of his souldiers or his Church militant his mystical body to endure any longer then they are in their way to the triumph that is during this short life He shall drink of the brook in the way 4. As Christ in his person was exalted after his sufferings as Victor and did enter into his glory so shall he exalt every member of his mystical body after their suffering and lift up their head for it is appointed even for theâ—â— through many afflictions to enter into glory Therefore shall he lift up the head PSALME CXI THe scope of this Psalme is to stir up all to praise God and that for so many reasons as there are verses in the Psalme The exhortation is in the first words Praise ye the Lord. The reasons follow in order The Psalme is composed so after the order of the Hebrew Alphabet as every sentence or half verse beginneth with a several letter of the A B C in order and all the Psalme is of praise only Whence we learn in general 1. Sometime it is expedient to set all other things apart and employ our selves expressely to proclaim the praises of the Lord only for so is done in this Psalme 2. The praises of the Lord are able to fill all the letters and words composed of letters in all their possible junctures or composition for so much doth the going through all the letters of the A B C point out unto us he is Alpha and Omega and all the middle letters of the A B C of praise 3. The praises of the Lord are worthy to be kept in memory for that this Psalme may be the better remembred it is composed after the order of the A B C and so it insinuateth thus much to us Ver 1. PRaise ye the LORD I will praise the LORD with my whole heart in the Assembly of the upright and in the Congregation He setteth down the scope of the Psalme in a word of exhortation to praise the Lord and then annexeth ten reasons and motives thereunto The first motive is from his own example Whence learn 1. When we are about any part of divine worship it shall be to good purpose to set our eye mainly upon the scope which we propound to our selves therein for so with lesse wavering of thoughts and more fixed presence of minde we shall follow our purpose Thus much doth the Psalmists example here teach us setting down all he purposeth to aime at in this word Praise ye the Lord. 2. The Pastor of the Congregation being about to stir up others to this or any other spiritual duty should go before them in his own example and stir up himself for that same end for so teacheth the Psalmist saying I will praise the Lord. 3. As the Lord is worthy of hearty praises so should we with our heart take up the Song and bear out the work I will praise the Lord with my whole heart 4. Solemn meetings of Gods children for Gods publick worship and furthering one another therein is an Ordinance of God appointed for that end I will praise in the Assembly and in the Congregation 5. Albeit the true members of the Church invisible be only they who are justified and who are regenerate and who are Students of sanctity and righteousnesse and albeit such only are fittest hearers discerners and joyners in the Lords worship yet must the whole Congregation or visible members of the Church whatsoever they be before God be admitted to the fellowship of hearing God praised for thereby the elect unconverted may be regenerate for when the Psalmist hath said I will praise the Lord in the Assembly of the upright he
ready for men and haeh given forth a commission for making offer of it and for applying it to the benefit of the believer He sent redemption to his people 2. Whosoever do receive the message of Redemption sent unto them God is entered with them in an everlasting and unchangeable Covenant for grace and salvation unto them He hath commanded his Covenant for ever 3. Wherein soever God hath â—ngaged himself by Covenant we must not suspect him to be otherwayes minded then he hath spoken but must in faith and fear subscribe to his declaration lest we take his Name in vain For holy and reverend is his Name Ver. 10. The feare of the LORD is the beginning of wisdome a good understanding have all they that do his Commandments his praise endureth for ever The tenth motive to praise God is from the fruit of believing and obeying him Whence learn 1. As it iâ— true wisdome to know the Lords will and to observe it so then do men begin to give proof of wisdom in them when they begin to make conscience of the obedience of faith and to stand in awe to misbelieve Gods Word or disobey his commands For the feare of the Lord is the beginning of wisdom 2. Howsoever the wicked who follow their own counsel may seem wise to worldlings and the Lords children to be simple and witlesse yet in effect the man that studieth constantly unto the obedience of faith is the only wise man A good understanding have all they that do his Commandments 3. Albeit many do neglect to praise God yet he shall not want praise for the matter of his praise shall endure and he shall provide such as shall praise him from generation to generation and for evermore His praise endureth for ever PSALM CXII Ver. 1. PRaise ye the LORD Blessed is the man that feareth the LORD that delighteth greatly in his Commandments THis Psalme is a praising of God for blessing of the beleevers and the whole Psalme doth prove that the beleever is blessed which Proposition is set down v. 1. and confirmed with so many reasons as there are verses following Whence learn 1. Albeit in singing of some certain Psalm or part thereof there be nothing directly spoken of the Lord or to the Lord yet he is praised when his truth is our song or when his works and doctrine is our song as here it is said Praise ye the Lord. And thereafter the blessedness of the believer taketh up all the Psalme 2. It is the Lords praise that his servants are the only blessed people in the world Praise ye the Lord why because Blessed is the man that feareth the Lord. 3. He is not the blessed man who is most obâ—ervant to catch all opportunities to have pleasure profit and worldly preferment and careth not how he cometh by them but he is the blessed man who is most observant of Gods will and careful to follow it Blessed is the man that feareth the Lord. 4. As there is matter of great delight and contentment in Gods Word unto all them who feare God so the true mark of a sound believer and fearer of God is delighting to know beleeve and obey Gods Word for so he describeth the man that feareth God He delighteth greatly in his Commandments Ver. 2. His seed shall be mighty upon earth the generation of the upright shall be blessed The first proof of the believers blessednesse is the blessing of his children if God shall see it good to give him sons and daughters of his body or the blessing of those that do by his teaching and example follow the footsteps of his faith and obedience Whence learn 1 Albeit we are bound to serve God whether he give unto us benefits or not albeit our service at the best be but a very weak endeavour and many wayes tainted and albeit we be unprofitable servants presupposing we could so serve as we should give perfect obedience and do all that is commanded yet it pleaseth God to allure us unto his service by propounding rewards and encouragements unto us as in this Psalme we see 2. The best way to bring a blessing on our children and posterity is to feare God by our instruction and example to teach them to follow us in the Lords fear For their seed shal be mighty upon earth even Kings and Priests unto God whatsoever shall be their worldly portion 3. Albeit few do believe yet is it true that upright dealing hath better fruits then wittie projecting and cunning catching The generation of the upright shall be blessed Ver. 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever The second proof of the believers felicity is the blessing of him in his outward estate Whence learn 1. Whether God shall give more or lesse to the upright man one way or other it shall be more useful to him then all the wealth of the wicked can be to them Wealth and riches shal be in his house 2. Besides the temporal commodity and fruits in this life of the believers righteous carriage gracious rewards are laid up for him in another life for ever His righteousnesse endureth for ever Ver. 4. Vnto the upright there ariseth light in the darknesse he is gracious and full of compassion and righteous The third proof of the believers blessednesse is comfort in all troubles and a deliverance out of all difficulties as the fruit of Gods grace enduring in him Whence learn 1. Albeit the Lord will not exempt the believer from dark passages of his providence or from affliction and perplexity yet he will make him sure of comfort direction and a good event Unto the upright there ariseth light in darknesse 2. The light and comfort which is bestowed upon the upright is the fruit of Gods grace toward him and of the juncture of saving graces in him for the words may be extended both to God and to the believer by Gods donation He is gracious and full of compassion and righteous which is true of the believer in some degree and of God it is true absolutely and infinitely Ver. 5. A good man sheweth favour and lendeth he will guide his affaires with discretion A fourth proof of the believers blessednesse is from his properties or fruitfulness of his faith in the works of justice and mercy dispensed with discretion Whence learn 1. The believer to whom God hath extended favour and kindness will be good to them among whom he liveth and by the fruits of equity love kindnesse and mercy will give evidence of Gods grace dwelling in him for here the believer is called A good man who sheweth mercy and lendeth 2. Grace and godlinesse sound and fruitful faith do not make men to become fooles without discretion but do consist well with prudence and discretion in ordering their affaires wisely and do teach them to give when what and to whom they should give as the circumstances of time and place and person need of the
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
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
again I am thy servant and the third time The sonne of thine handmaid because borne within the visible Church a childe of the Covenant claiming right unto Gods family by it 7 Albeit we can speak little of our doing service unto God yet if we can speak of Gods doing to us and for us as for his own children delivering us from the bonds of sin Satan hell and hellish torments of conscience we shall prove the point of our interest in God as here the Psalmist for proof that his death was precious in Gods eyes and that he was cared for as a childe of the family saith Thou hast loosed my bonds and so he proveth his point Vers. 17. I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the LORD 18. I will pay my vowes unto the LORD now in the presence of all his people 19. In the courts of the LORDS house in the middes of thee O Ierusalem Praise ye the LORD He repeateth the third engagement unto solemn praising of God and with this also the first engagement unto dependance on God by worshipping and invocating of his Name Whence learn 1. Believers in the Church of Israel before Christ did not rest upon the externâ—l ceremonies but did look through them to the spiritual intent and signification of the ceremonies for moral and spiritual service is here promised by the Psalmist I will offer to thee the sacrifice of thanksgiving and will calâ— upon the Name of the Lord. 2. Believers in the Church of Israel knew that even no moral service nor spiritual service was acceptable to God except through the intercession suffering and oblation of Christ signified by the sacrifices for therefore doth he call his praising of God a sacrifice I will offer unto thee the sacrifice of thanksgiving 3. The promises and vowes of the sincere servant of God should not be fleeting motions and rash expressions but resolute and fixed purposes of the heart which a man needs not repent or alter as the repeating of the former engagement here doth teach us I will pay my vowes c. is repeated in the same words 4. Publike assemblies of Gods people and places to meet in are needful that by this meanes God may be more solemnly glorified and his people edified and strengthened in the service of God and profession of his truth I will pay my vowes in the courts of the Lords house in the midst of thee O Ierusalem 5. When a man hath said all he can for Gods praise he must acknowledge that Gods praise is a work which requireth more hands then his own to lift at such a weighty sacrifice for this doth the Prophets example teach us closing the Psalme with Praise ye the Lord. PSALM CXVII Ver. 1. O Praise the LORD all ye Nations praise him all ye people 2. For his merciful kindness is great towards us and the truth of the LORD endureth for ever Praise ye the LORD THis Psalme is an exhortation to the Gentiles to praise God v. 1. for his mercy and truth toward his people v. 2. Whence learn 1. In Gods worship it is not alwayes necessary to be long few words sometime say what is sufficient as this short Psalme giveth us to understand 2. The Conversion of the Gentiles was foreseen and foretold long before the Jewes were rejected as this exhortation directed unto them and prophesying of their praising God doth give evidence 3. Invitation of any to the fellowship of Gods worship and in special unto praise and thanksgiving is an invitation of them to renounce their sinful course and to subject themselves unto God in Christ and to embrace the offer of his grace that so they may joyne with the Church in the song of praises for all the Nations are invited to come unto the society of the Church in these words O praise the Lord all ye Nations 4. Yea this invitation of all the Nations to praise God set down in Scripture is a prophecy which was to take effect in all the elect Gentiles in all Nations for so reasoneth the Apostle Rom. 15.11 from this place Praise him all ye people 5. Albeit there be matter of praise unto God in himself though we should not be partakers of any benefit from him yet the Lord doth give his people cause to praise him for favours to them in their own particular For his merciful kindnesse is great towards us 6. There is no lesse reason to praise God for what he hath promised then for what he hath given already For the truth of the Lord endureth for ever is made a reason of his praise 7. As Gods kindnesse and truth are the pillars of our salvation so also are they the matter of our praise which alwayes go together and run in the same channel toward the same persons and do run abundantly and for ever together His kindnesse is great towards us and the truth of the Lord endureth for ever 8. All they who hear of God are bound to praise God Praise ye the Lord. PSALME CXVIII THe Psalmist in this thanksgiving for bringing him so wonderfully to the Kingdome prophesieth in this Psalme of Christs troubles by his enemies and of his victories over them both in his own person and in his mystical body This Psalm hath such an eye and respect unto Christ and his Church that whatsoever shadow of these things may be found in David the main substance and accomplishment of all things herein contained are to be found most clearly and fully in Christs wrastling with his enemies and his triumphing over them for the comfort of the Church and glory of the Father and this the Church of Israel did perceive and acknowledge as appeareth by their acclamation taken out of this Psalme and made to Christ at his coming into Ierusalem as King riding and by Christs interpretation and appropriating of it unto himself Mat. 21.9 15 42. For this cause also the Psalmist doth not prefixe his name unto this Psalme whatsoever might be fit for his particular experience in it but leaveth it to run the more clearly and directly toward the Messiah or Christ who is here mainly intended The Psalm may be divided into three parts In the first the Psalmist and Christ represented by him exhorteth the Church to praise God and giveth sundry reasons for it unto v. 14. In the second he reneweth the song of Gods praise and giveth new reasons for the same to v. 19. In the third Christs triumph is set down wherein he goeth into the Temple and solemn Assembly of the Church and here Christ by his rejoycing stirreth up the Church to rejoyce and the Church giveth acclamation to him as their Lord and King and all the company do rejoyce together and Priests and people stir up one anoâ—her to praise the Lord unto the end of the Psalme Ver. 1. O Give thanks unto the LORD for he is good because his mercy endureth for ever 2. Let Israel now
2. The moderation of chastisements and salvation wrought by them should swallow up the grief of them and make them the matter of our Song as here we are taught The Lord hath chastened me sore yet he hath not given me over unto death 3. It is wisdom to observe the moderation of chastisements as well as their sharpnesse and weight and to remember that when adversaries do trouble us and would destroy us God is about only to correct us and do us good as here is observed Ver. 19. Open to me the gates of righteousnesse I will go into them and will praise the LORD 20. This is the gate of the LORD into which the righteous shall enter The third part of the Psalme wherein is set down the royal triumph of the Psalmist as the type of Christ First his marching up to the Sanctuary v. 19 20. Then his beginning the Song of praise and exhorting all the Church to rejoyce with him v. 21 22 23 24. Thirdly the Churches acclamation to her triumphing King v. 25 â—6 27. Fourthly the Psalmist as a type of Christ glorifieth God reconciled by Covenant to the Church and promiseth to praise him still and closeth the Psalm with an exhortation to thanksgiving as he began v. 28 29 As for the first the Psalmist as the type of Christ commands to make way for his entering into the Lords Temple and assembly of the Saints where he may praise the Lord. Whence learn 1. The place of Christs and the believers triumphing on the earth is the Assembly of the Church and they who are touched with the feeling of Gods grace and salvation have and should have a great desire to have God glorified in the holy Assemblies Open to me the gates of righteousnesse 2. As the material Temple of Ierusalem was so every visible Assembly of the Saints is the place where the righteousnesse of faith and obedience is to be preached where the Saints are to be edified in the course of righteousnesse and toward which the truly righteous have and should have great affection and desire to frequent and honour these meetings Open to me the gates of righteousnesse in which the righteous enter I will go into them 3. The exercise of the Church met together is mainly to proclaim the Lords praise I will go into them and praise the Lord. 4. The Church-assembly is the convenient place where the Lord and the righteous do meet This is the gate of the Lord into which the righteous shall enter And this is the first part of the description of the triumph Ver. 21. I will praise thee for thou hast heard me and art become my salvation 22. The stone which the builders refused is become the head stone of the corner 23. This is the LORDS doing it is marvellous in our eyes 24. This is the day which the LORD hath made we will rejoyce and be glad in it The second part of the description of the triumph hath the song of the Psalmist as the type of Christs song of praise wherin he in his own name and in the name of all believers praiseth God for hearing of the intercession made for the Church and for granting salvation to them Whence learn 1. The intercession of Christ and the prayers also of the Saints put up in his Name are all granted and thereby God is greatly glorified I will praise thee for thou hast heard me 2. The several victories of Christ and of his militant members are the fruits of Christs intercession and evidence of salvation to his mystical members Thou hast heard me and art become my salvation 3. As David the type so Christ represented by him was first despised and set at nought by the chief Rulers before he was exalted for he was indeed that precious stone set at nought by men The stone which the builders refused 4. Men may have high place in the visible Church who cannot take up Christ when he sheweth himself who have little skill to embrace Christ and apply him to themselves or others as the builders of the Church Priests Scribes and Pharisees refused to acknowledge Christ so much as for a true member of the Church He is that stone which the builders refused 5. Albeit men do misregard Christ offering himself in his doctrine and ordinances yet he is the rock whereon the Church is builded the foundation whereupon to settle it the corner-stone to hold the building compact together and the head-stone of the corner for adorning and perfecting the building gloriously Matth. 21. 9 15 42. He is become the head-stone of the corner 6. In nothing more doth the wisdome grace and power of God appear then in the magnifying of Jesus Christ and building of his Church This is the work of the Lord. 7. When the weakness of the Church in her self and the power of her manifold enemies and the impediments of this work are looked upon it is a wonder of wonders to see the going on of Gods work in it This is the work of the Lord and it is marvellous in our eyes 8. Albeit there be no day which God hath not made yet in the day of the manifestation of righteousnesse and life immortal through Christ the time of the Gospel and most specially the day of the resurrection of Christ from the dead wherein Christ was declared victoriously the only begotten Son of God is made a day of light and gladnesse to poor self-condemned sinners This is the day which the Lord hath made 9. Christ alloweth joy and gladnesse to every beleever and true member of his Church and willeth them to glorifie God in this holy joy wherein he will joyne with them We will rejoyce and be glad in it Ver. 25. Save now I beseech thee O LORD O LORD I beseech thee send now prosperity 26. Blessed be he that cometh in the Name of the LORD we have blessed you out of the house of the LORD 27. God is the LORD which hath shewed us light bind the sacrifice with cords even unto the hornes of the Altar This is the third part of the triumph wherein the Church makes her Lord welcome and congratulateth his victory prayeth for a blessing upon his Kingdome prophesieth of the blessings and sets her self to offer the sacrifices of praise and thanksgiving to God for it Whence learn 1. As it is the duty so is it the hearty desire of every believer to welcome Christ offering himself as our victorious Mediatour and King for he is worthy to whom Hosanna as it is written Matth. 21. should be sung 2. Where Christ cometh salvation also and spiritual prosperity cometh which was promised before and shadowed forth in types for Save now I beseech thee send now prosperity is a promising prayer 3. Albeit Christ hath no need of our prayers for advancing of his own Kingdome yet will he have us to pray for his peoples sake that his Kingdome may come and will have all believers in testimony of their love to
Thou hast rebuked the proud that are cursed 9. To dare to wander after a mans own will and go away from the direction which God giveth us is pride indeed and a bold hazarding where God commandeth to fear The proud erre from thy Commandments Vers. 22. Remove from me reproach and contempt for I have kept thy testimonies 23. Princes also did sit and speak against me but thy servant did meditate in thy statutes 24. Thy testimonies also are my delight and my counsellors He prayeth also to be cleared in his innocency and that his reproach may be removed and giveth three reasons thereof One is because indeed he was innocent in the point wherein he was challenged by his enemies Another because he had sustained the wrath of Princes for his obedience to God And the third because he had chosen Gods Word for counsellors and comforters Whence learn 1. As it is no strange exercise for the godly to be traduced calumniated and reproached so it is no light burden to bear it but such as the godly have cause to seek the removal of it Remove from me reproach and contempt 2. A good conscience is a ground of comfort in the case of being reproached and a ground of confidence to seek of God reliefe from it Remove contempt for I have kept thy testimonies 3. It is not strange to see not only the rascal multitude but also Judges and Rulers who should defend the godly to be their enemies Princes also did sit and speak against me 4. Troubles will try men whether they do feare God or men most and except the godly take heed to Gods Word they cannot stand under the tentations wherewith they may meet Princes did speak against me but thy servant did meditate in thy statutes 5. The Word of God is able not only to uphold a man in his trouble but also to make him rejoyce in his trouble Thy testimonies are my delight 6. A King with his cabinet-councel shall not be so well furnished to persecute the innocent as the godly Patient shall be advised by the Word of God how to answer and carry himself in his trouble Thy testimonies are my delight and my counsellors DALETH Vers. 25. My soule cleaveth unto the dust quicken thou me according to thy word In this section there are six petitions with their several reasons annexed unto them some of them set down before some of them set down after the petition The first petition is for comfort because of his heavy condition Whence learn 1. Beside the outward trouble from men which the godly oft-times do feel it pleaseth God to exercise them also somtimes with trouble of mind immediately from his own hand My soul cleaveth unto the dust 2. Albeit the Lord suffer his owne to lie so long low in their heavy condition of spirit as they may seem dead yet by faith in his Word he keepeth in so much life as doth furnish unto them prayer to God for comfort Quicken thou me according to thy Word Ver. 26. I have declared my wayes and thou heardest me teach me thy statutes Another petition is for direction and power to obey Gods Word because he had laid open before God all his own course and confessed what he knew of his own way Whence learn 1. When we are deserted in the point of consolation it is wisdom to search our way if any thing in it possibly hath grieved Gods Spirit and what we finde right or wrong or doubtful it is our wisdome to lay it out before the Lord in sincerity as here I have declared my wayes 2. As we have found audience and comfort after confession in former times so may we expect to finde the like again I have declared my wayes and thou heardest me 3. The end of our exercise is to make us study to walk with God more holily and to feel his direction and guiding more effectually Teach me thy statutes Vers. 27. Make me to understand the way of thy Precepts so shall I talk of thy wonderous works A third petition is for encrease of understanding of the mysteries of Gods Word that thereby he might edifie others Whence learn 1. Great is our natural blindnesse in Gods matters and the disease is obstinate and therefore the petition for light is so much the more to be insisted in Make me to understand 2. It is not sufficient to know the meaning of the VVord except we know also the way of practising it prudently Make me to understand the way of thy Precepts 3. Desire of knowledge should not be for satisfying of curiosity or for ostentation or for worldly gaine but to edifie our selves and others in wisdome So shall I talke of thy works 4. It is good first to understand and then to talk of and to expresse truth formerly meditated and digested as the order of these two doth teach us 5. The works of Creation Redemption and Providence either set down in Scripture or observed in our own experience do transcend our capacity and cannot but draw admiration from them that see them well I shall talke of thy wondrous works Ver. 28. My soul melteth for heaviness strengthen thou me according unto thy Word A fourth petition is for strength and consolation in his felt fainting Whence learn 1. The Lords children do finde supernatural both joyes and sorrowes which the natural man who wanteth experience of spiritual exercise doth not understand as this expression sheweth My soul melteth for heaviness 2. No natural meanes can be a remedy to a spiritual disease but the VVord of God only being quickned by himself is the proper cure Strengthen thou me according to thy Word 3. Spiritual exercise doth give unto the Saints the clearest discerning of their own weaknesse and need of support from God My heart melteth strengthen thou me 4. VVhatsoever the believer needeth God doth by the VVord supply unto him as light that he may not wander life that he die not comfort that he saint not and strength that he fall not Strengthen me according to thy Word Ver. 29. Remove from me the way of lying and grant me thy law graciously A fifth petition is to be freed from the course of sinning in general and from the course of lying in particular that so he might neither deceive others nor be deceived himself but directed by Gods law which can deceive no man Whence learn 1. All sinful courses in life or religion are all ways of lying because they cannot but deceive a man whatsoever pretences they carry Remove from me the way of lying 2. As lying in special and all sinful courses are liable to our nature and do lie close unto us so should we pray the more against them unto God who only can remove them Remove from me the way of lying 3. Nothing can decipher unto us a lying way nor guard us from it but Gods law which is the only true way therefore saith he Grant me thy law 4. Not only are we
face of sinne and to be diverted from sinning by the sight of Gods judgement threatened and executed upon the wicked horrour hath taken hold upon me because of the wicked that forsake thy law and this is the fourth felt fruit of his faith 7. As Gods children are in this world strangers and pilgrims in affection and dealt with as strangers where they live so also are they oft-times banished from their native Countrey Thy statutes have been my song in the house of my pilgrimage 8. Wheresoever the believer is and whatsoever be his outward condition the Word of God received by faith shall bear him company and furnish him with matter of comfort and rejoycing Thy statutes have been my song in the houâ—e of my pilgrimage and this is the fifth felt fruit of his faith 9. The knowledge and deep impression of the Majesty of God as he revealeth himselfe in his works and Word is a powerfull meanes to strengthen us in the obedience of faith I have remâ—mbred thy Name O Lord and have kept thy Law and this is the sixth felt fruit of his faith 10. Well spent time in secret when we are solitary shall be rewarded openly by a good carriage in society and company I remembred thy Name in the night I have kept thy law 11. It is no small benefit to see and observe what good we have had by our obedience to God and how grace hath been rewarded by grace in our persons This I had to wit all the former fruits because I kept thy precepts and this is the seventh felt fruit of faith that a man may enjoy the approbation and comfort of the fruits of faith 12. Those are reckoned keepers of Gods precepts not who have no sinne in them but who study to be free of sinne and to do Gods will This I had because I kept thy precepts 13. It is wisdome to reckon what good we have by faith in God and to endeavour to please him rather then to reckon our temporary and light afflictions in our service as here we are taught CHETH Vers. 57. Thou art my portion O LORD I have said that I would keep thy words 58. I intreated thy favour with my whole heart be mercifull unto me according to thy Word 59. I thought on my wayes and turned my feet unto thy testimonies 60. I made haste and delayed not to keep thy Commandments 61. The bands of the wicked have robbed me but I have not forgotten thy Law 62. At midnight I will rise to give thanks unto thee because of thy righteous judgements 63. I am a companion of all them that fear thee and of them that keep thy precepts 64. The earth O LORD is full of thy mercy teach me thy statutes In this section he laboureth to confirme his faith and to comfort himselfe in the certainty of his regeneration by eight properties of a sound believer or eight marks of a new creature The first whereof is his choosing of God for his portion Whence learn 1. Such as God hath chosen and effectually called they get grace to make God their choice their delight and their portion and such as have chosen God for their portion have an evidence of their regeneration and election also for here David maketh this a mark of his regeneration Thou art my portion O Lord. 2. It is another mark of regeneration after believing in God and choosing of him for our portion to resolve to bring out the fruits of faith in new obedience as David did I have said that I will keep thy words 3. As it is usuall for Gods children now and then because of sinne falling out to be exercised with the sense of Gods displeasure so it is a mark of a new creature not to lie stupid and senslesse under this exercise but to deal with God earnestly for restoring the sense of reconciliation and giving new experience of his mercy as the Psalmist did I intreated thy favour with my whole heart and this is the third evidence of a new creature 4. The penitent believer hath the Word of grace and Covenant of God for his assurance to be heard when he seeketh mercy Be mercifull to me according to thy Word 5. The searching in what condition we are in and examination of our wayes according to the Word and renewing of repentance with an endeavour of amendment is a fourth mark of a new creature I thought on my wayes and turned my feet unto thy testimonies 6. When we do see our sin we are naturally slow to amend our doings but the sooner we turne us to the way of Gods obedience we speed the better and the more speedy the reforming of our life be the more sound mark is it of a new creature I made haste and delayed not to keep thy commandments 7. Enduring of persecution and spoiling of our goods for adhering to Gods Word without forsaking of our cause is a fifth mark of a new creature The bands of the wicked have robbed me but I have not forgotten thy law 8 As it is the lot of Gods children who resolve to be godly to suffer persecution and to be forced either to lose their temporal goods or else to lose a good cause and a good conscience so it is the wisdome of the godly to remember what the Lords Word requireth of us and speaketh unto us and this shall comfort our conscience more then the losse of things temporal can trouble our mindes The bands of the wicked robbed me but I have not forgotten thy Law 9. A sixth mark of a new creature is to be so farre from fretting under hard exercise as to thank God in secret chearfully for his gracious Word and for all the passages of his providence where none seeth us and where there is no hazard of ostentation At midnight I will rise to give thanks unto thee because of thy righteous judgements 10. A seventh mark of a renewed creature is to associate our selves and keep communion with such as are truly gracious and do fear God indeed as we are able to discerne them I am a companion of all them that fear thee 11. The fear of God is evidenced by believing and obeying the doctrine and direction of the Scripture and no other wayes I am a companion of all them that fear thee and of them that keep thy precepts 12. The eighth mark of a new creature is not to rest in any measure of renovation but earnestly to deal with God for the encrease of saving knowledge and fruitfull obedience of it for Teach me thy statutes is the prayer of the man of God in whom all the former marks are found 13. As the whole creatures are witnesses of Gods bounty to man and partakers of that bounty themselves so are they pawnes of Gods pleasure to bestow upon his servants greater gifts then these even the encrease of sanctification in further illumination of minde and reformation of life for this the Psalmist useth for an argument to
it shall finde a sweet lively and comfortable light in it to carry him through all the dark passages of this miserable and sinful life that he shall have cause to say Thy Word is a lamp unto my feet c. Ver. 106. I have sworn and I will perform it that I will keep thy righteous judgements The second evidence of his purpose to conforme his life to the rule of the Word is the tying of himself by an oath to endeavour to keep it Whence learn 1. The upright man is willing to be bound to the obedience of Gods Word not only with the necessary bond of Gods Command and of his natural duty to his Sovereign but also by the straitest voluntary bonds he can and will not repent his resolution for ever I have sworne and will perform it that I will keep thy righteous judgements 2. Vowes Covenants and Oathes to tie us unto the faith profession and obedience of the true Religion set down in Scripture are lawful and sanctified meanes to help us to be constant I have vowed and will perform it that I will keep thy righteous judgements 3. The equity of all the Commands of God should be a great motive to fasten us unto the obedience thereof I will keep thy righteous judgements Vers. 107. I am afflicted very much quicken me O LORD according to thy Word A third evidence of his purpose to make use of Gods VVord is his seeking nothing for his comfort and encouragement in his greatest affliction except the quickening of spiritual life in himself by the VVord Whence learn 1. It is no strange thing for the most holy men to be acquainted with the saddest sort of affliction bodily and spiritual I am afflicted very much 2. From whence soever affliction doth come faith goeth to God only for comfort as here Quicken me O Lord. 3. VVhen God is pleased to make the VVord of Promise lively or to performe what the promise alloweth us to expect such a consolation is a sufficient antidote to the heaviest affliction Quicken me O Lord according to thy VVord Ver. 108. Accept I beseech thee the free-will-offerings of my mouth O LORD and teach me thy judgements A fourth evidence of his purpose to make use of Gods VVord is his present practising of it in offering spiritual sacrifices of confession praise and prayer that his service may be acceptable and that he may be taught yet more in the obedience of the VVord VVhence learn 1. It was spiritual moral service which the Lord by the Ceremonial Law did teach his people of old to offer unto him through Christ and the godly in the Jewish Church were not ignorant of this for here the Psalmist prayeth Accept I beseech thee the free-will-offerings of my mouth 2. Albeit our best service be unworthy of it self to be presented to God but must have weight by Gods gracious acceptation yet must we offer it and have hope through Christs sacrifice that it shall be accepted Accept I beseech thee the free-will-offerings of my mouth 3. Together with the offer of our present service it is good to joyne the purpose of growing in obedience and prayer for grace so to do still Accept the free-will-offerings of my mouth and teach me thy judgements Ver. 109. My soule is continually in my hand yet do I not forget thy law The fifth evidence of his purpose to practise Gods VVord is his resolution on all hazards even of his life to keep affectionate memory and actual respect unto Gods revealed will Whence learn VVhosoever will live godly must resolve to run hazard of life daily in the time of persecution and he who layeth his reckoning so hath evidence in himself of his upright purpose to follow Gods VVord My soul or my life is continually in my hand as ready to be laid down for maintaining of righteousness Yet do I not forget thy law Ver. 110. The wicked have laid a snare for me yet I erred not from thy Precepts The sixth evidence of his purpose of constancy in Gods service is his approving of his former carriage in his by-past trial which sheweth he is resolved so to do also for time to come Whence learn 1. It is usual with persecutors to make acts and statutes or to broach some danger one or other which shall either force the godly to go off the right way of obedience to Gods VVord or to fall in the snare The wicked have laid a snare for me 2. The godly must hold on the royal way of Gods commands whether he fall in the snare of worldly inconvenience or not as the Psalmist did Yet I erred not from thy Precepts 3. He who hath kept the high-way and hath troden upon snares and repenteth not his course giveth evidence of his sincere purpose to follow the Lord thereafter also through all dangers as this example teacheth us Vers. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart A seventh evidence of his purpose to adhere to Gods Word is his placing of his riches and pleasure in his adhering unto it Whence learn 1. The Word of God beleeved is the surest riches of the Saints which when all things faile doth maintaine and hold up their right unto God and eternal life and so should it be looked upon by the beleever Thy testimonies have I taken as my heritage for ever 2. The felt benefit of the Word of God furnishing spiritual light comfort peace strength meat drink clothing and whatsoever commodities an inheritance can yield is and should be the joy of the believer and a tie upon his heart to make him stick close unto it Thy testimonies have I taken as my heritage for ever for they are the rejoycing of my heart Ver. 112. I have inclined mine heart to perform thy statutes alway even unto the end The eighth evidence of his purpose to practise the Word of God is the bent of his heart carrying him on to performe whatsoever God doth command all the dayes of his life Whence learn 1. Albeit it be Gods work only to incline the heart unto Gods testimonies as we see v. 36. yet when God hath made the change and his childe is content to follow the direction of Gods Word this inclination of the heart is counted also the mans own work as here I have enclined my heart 2. As only hearty service pleaseth the Lord so that only is sincere and constant which proceeds from the heart and he who findeth this inclination hath in himself the witnesse of his sincerity I have enclined my heart to perform thy statutes alwayes even to the end SAMECH Vers. 113. I hate vaine thoughts but thy Law do I love 114. Thou art my hiding place and my shield I hope in thy Word As he gave before evidences of his affection to the Scripture and of his purpose to obey it in his practice so in this section he giveth six evidences of his hatred
way set down for sanctifying of men and for the saving of such as follow the way prescribed of God for salvation and the punishing of such as despise the way of life pâ—escâ—ibed are very righteous when they are well considered Upright are thy judgements 2. The way of righteousnesse set down in Scripture and of execution made according to it may be demonstrated by the essential righteousnesse of Gods nature because as he is righteous so must his Word and working conforme theâ—eto be righteous also Righteous art thou O Lord and â—pright are thy judgements Vers. 138. Thy testimonies that thou hast commanded are righteous and very faithfull The second reason of the petition is because the testimonies of Scripture which God hath commanded us to believe and obey are not only righteous but also very faithfull which can never faile a man that believeth and obeyeth them Whence learn 1. To the end that our faith and obedience may be solidly grounded we must hold for a foundation that the Scriptures are righteous and true and that every truth revealed therein doth include a command to believe it and every duty of men declared therein includeth a command to obey it Thy testimonies which thou hast commanded are righteous and very faithfull 2. It is needfull for a believer to labour to have the impression of the truth and righteousnesse of the Word of God in Scripture stamped on his own heart by freequent meditation and acknowledgement thereof as the Psalmists example here doth teach us Ver. 139. My zeal hath consumed me because mine enemies have forgotten thy words The third reason of the petition is because his zeal to the commands of God was so great as the opposition which his enemies made unto them did torment him and such zeal required growing knowledge Whence learn 1. Zeal had great need of sound knowledge that it misccary not and he that findeth zeal kindled in his breast should labour to informe himselfe well as the Psalmist doth v. 144. and here My zeal hath consumed me because mine enemies have forgotten thy word 2. Holy affections are able to work upon the body no lesse then common and natural affections My zeal hath consumed me 3. The contempt and misregard of the Word of God perceived in any especially in professors within the visible Church is a just reason of zeal a just cause of grief and anger against such workers of iniquity My zeal hath consumed me because mine enemies have forgotten thy word Ver. 140. Thy word is very pure therefore thy servant loveth it The fourth reason of his petition is because he seeth such holinesse and unmixed truth in Gods Word as he cannot choose but love it and therefore must pray that he may know more of it VVhence learn 1. The Word of God is a Word clean from all mixâ—â—re of flattery or falsehood tried to be true in the experience of all ages Thy word is very pure 2. New contemplations of the excellency of the Word of the Lord draweth forth new commendations of it and raiseth fresh affection of love to it Thy word is very pure therefore thy servant loveth it Ver. 141. I am small and despised yet do I not forget thy precepts The fifth reason of his petition is because the Word of God held up his heart and comforted him against all the contempt of men Whence learn 1. The godly may readily lose reputation at wicked mens hands when they will not comply with their wickednesse I am small and despised 2. Albeit we do lose estimation for adhering to the Word of God yet the Word should not lose estimation for that with us I am despised yet do I not forget thy precepts Vers. 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth The sixth reason of his petition is because everlasting righteousnesse and everlasting truth is in Gods Word and may be found in experience by it Whence learn 1. This is the excellency of the Law of God above all the lawes of men that not only it is righteous at the first giving out but also righteous in all ages and times Thy righteousnesse is an everlasting righteousnesse and thy law is truth 2. The righteousnesse which God hath devised and set down in his Word to justifie sinfull men is an everlasting righteousnesse even the righteousnesse by faith in Jesus Christ borne witnesse unto by the Law and the Prophets Thy righteousnesse is an everlasting righteousnesse and thy Law is truth 3. It is good for the setling and strengthning of the holds of our faith to consider again and again what excellent profit may be had by it and how true it is as here the Psalmist doth Ver. 143. Trouble and anguish have taken hold on me yet thy Commandments are my delight The seventh reason of his petition is because the Word of God hath been his delight when trouble and vexation hath befallen him for obedience of it Whence learn 1. The believer is not exempted from outward trouble for righteousnesse nor from the vexation and inward anguish of spirit which may follow it Trouble and anguish have taken hold on me 2. After that the believer hath felt his own weaknesse and the force of trouble he may expect victory over trouble and to be rid from the vexation of it and brought even to rejoycing in tribulation yet thy Commandements are my delight Vers. 144. The righteousnesse of thy testimonies is everlasting give me understanding and I shall live The eighth reason of his petition is because life everlasting is to be had by the everlasting righteousnesse set down in Gods VVord therefore he prayeth to have more understanding thereof that is to have more clear knowledge and more strong faith in Gods testimonies Whence learn 1. This is the main Doctrine in all the Word of God to teach men concerning everlasting righteousnesse or how a man is justified before God therefore is this again repeated Thy righteousnesse or the righteousnesse of thy testimonies is everlasting 2. The belief or saving understanding of this Doctrine bringeth eternal life to the believer and for this end being joyned as the last reason with the former seven reasons it should make a man seek to grow in the faith or in the saving knowledge of the testimonies of God set down in his Word Give me understanding and I shall live COPH. Vers. 145. I cried with my whole heart heare me O LORD I will keep thy statutes In this section he falleth on another maine petition unto God for restoring unto him and encreasing in him the vigour of spiritual life by his Word v. 149. and to presse this petition he useth foure arguments some going before some following after it The first argument hath foure branches the first is because he had prayed earnestly before for quickening of him that so he might be enabled to serve God Whence learn 1. When the world is crying Who will shew us any good thing this man wishing
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
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
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
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
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
himself The Lord is great and our Lord is above all gods 2. As the Lord doth by his extraordinary working for his people make manifest his glorious and great majestie to them so should they so much the more for their experience praise him before all the world For I know that the Lord is great and our Lord is above all gods doth import not only the Psalmists belief of the point and experience of the truth thereof but also his practice of the duty Ver. 6. Whatsoever the LORD pleased that did he in heaven and in earth in the seas and all deepe places The fifth reason of Gods praise serving also to confirm the former reason is because God is the Omnipotent Creator and absolute Governour of all things disposing of them as he pleaseth Whence learn 1. The great works of Creation Sustentation and governing all things do shew the Lords greatnesse and do furnish matter of his praise Whatsoever the Lord pleased that did he in heaven and in earth in the sea and all deep places 2. The Lords will and pleasure is the measure of the extending of his Omnipotency and no further must we extend his power unto action then his revealed will giveth warrant Whatsoever the Lord pleased that did he 3. The Lords will is the sovereign and absolute cause of all his working and that whereon all mens faith and reason must rest Whatsoever he pleased he did Ver. 7. He causeth the vapours to ascend from the ends of the earth he maketh lightenings for the raine he bringeth the winde out of his treasuries The sixth reason of Gods praise is because there is no motion in the clouds or in he aire but that which he maketh Whence learn There is none of the motions of the creatures so light oâ— variable which are not wrought by God and wherein his providence doth not actually put forth it self in vapours clouds rain lightnings windes and all He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the raine he bringeth the winde out of his treasuries Ver. 8. Who smote the first-borne of Egypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 12. And gave their land for an heritage an heritage unto Israel his people The seventh reason of Gods praise is for his wonderful Redemption of his people out of Eqypt and powerful overthrow of the Canaanites and placing of his people in their room Whence learn 1. The Lords working for his Church in former times is matter of praising God in all after-ages as this example of the mentioning so oft of the slaughter of the first-born of Egypt both of man and beast doth teach 2. Gods working for his people is such that their enemies being posed must acknowledge his wonderful acts He sent tokens and wonders in the midst of thee O Egypt upon Pharaoh and all his servants 3. When God engageth for his people he will overtop the mightiest Kings and Kingdomes and tread them under in favour of his Church Who smote great Nations and slew mighty Kings Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 4. The care of God for his people is indefatigable he ceaseth not to prosecute begun favours till he bring them to an end He followeth Israels Redemption out of Egypt till he give them possession of Canaan 5. Albeit there be difficulties and opposition to the setling of Gods people in their possession yet the work goeth on and must be perfected and the close of Gods work is no lesse glorious then the beginning of it He gave their land for an heritage an heritage unto Israel his people Vers. 13. Thy Name O LORD endureth for ever and thy memorial O LORD throughout all generations In the second place the Psalmist turneth his speech toward the Lord and praiseth him yet more and then in the following verses addeth other two reasons of his praising God From this verse Learn 1. What the Lord doth declare himself to be in one generation toward his Church may and should be a meanes to know what he will do in all time to come for his people as need shall require Thy Name O Lord endureth for ever and thy memorial O Lord throughout all generation 2. As the constancy of Gods love toward his people and care for them is a matter of high praise unto God so it is a matter of sweet refreshing joy to the beleever which maketh him look up kindly unto God and praise him as here the Psalmist in praising Gods constancy turneth his speech twice toward him O Lord O Lord. Ver. 14. For the LORD will judge his people and he will repent himselfe concerning his servants The first new reason of Gods praise is the hope that the Lord will plead the cause of his afflicted people and will comfort them Whence learn 1. Then are by-past mercies of God rightly made use of when they strengthen faith and hope in God for mercies to come as here we see the Lords memorial made use of for the Churches present comfort 2. Wheresoever Gods people are oppressed by their enemies howsoever God hath ever just quarrel against his people yet will he examine what moved the enemies to trouble them and albeit he do not at first give out sentence yet he will execute justice in favour of his people in due time For the Lord will judge his people to wit by pleading their cause against their enemies 3. The constancy of Gods love to his people makes the change of his sad dispensations into more comfortable to be certain and therefore Gods afflicting of his people is a work wherein he will not continue because his mercy toward his people is everlasting For the Lord will judge his people and he will repent himself concerning his servants 4. As it is a sort of grief to God to afflict his people so it is a sort of comfort to him to comfort his people by delivering of them from their sad affliction for the word Repent himself in the Originall doth signifie also to comfort himself Ver. 15. The idols of the heathen are silver and gold the work of mens hands 16. They have mouthes but they speak not eyes have they but they see not 17. They have ears but they heare not neither is there any breath in their mouthes 18. They that make them are like unto them so is every one that trusteth in them The second new reason of Gods praise is taken from the businesse of all idols compared with God and of all idolaters compared wiâ—h his servants Whence learn 1. True woâ—shippers of God do detest images and idols and all false religion how gorgeously soever they be decked up by idolaters The idols
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
Sun to rule by day for his mercy endureth for ever 9. The Moone and Starres to rule by night for his mercy endureth for ever From the reasons of praise and thanks to be given to God which are taken from his works of Creation Learn 1. Every work of God is wonderful and able to make a man astonished if it be well considered To him who doth great wonders 2. Whatsoever instruments the Lord is pleased to use in any of his wonderful works he alone is the worker and will not communicate the glory of the work with any creature To him who alone doth great wonders 3. The constancy of Gods mercy to his own doth make the use of Gods wonderful power constantly forth-coming to them as their need requireth For his mercy endureth for ever 4. The making of the Heaven as it is a wonderful work and a matter of constant praise unto God so a wonderous benefit unto his people in many respects To him that made the Heavens 5. The wisdom of God appearing in the fabrick of heaven as it is worthy to be praised because it is of so large a compasse as the motion of it shall be no wayes troublesome to man the stars so glorious an ornament so useful to man and so regular in their motion as is wonderful To him that by wisdom made the Heavens 6. It is the mercy of God that the Heavens do continue in their service to sinful men For his mercy endureth for ever 7. The earths standing up above the wâ—ters which by course of nature should be above the earth is a standing miracle for the use of man that he might have a pleasant dwelling while he is in the world To him that stretched forth the earth above the waters 8. It is the mercy of God that the waters do not return to their natural course to cover the earth as they did in the flood of Noah For his mercy endureth for ever 9. The illumination of the world by so great lights as might at once shine upon the one half of the earth which otherwise should be in darknesse for the most part is a matter of Gods praise and mans profit deserving thanks from man unto God To him who made great lights 10. It is the Lords mercy that he hath not changed this course nor removed this much abused benefit from us For his mercie endureth for ever 11. The making the Sun to be the fixed fountain of day-light rather then to have served the world with the light which shined the first three dayes of the Creation is for the greater benefit of man as for many other reasons so for this that every part of the day might be better distinguished according to the motion of the body of the Sun The Sun to rule the day 12. That God hath not discharged the Sun to shine upon sinful men who deserve to live in darknesse is a proof of his endlesse mercy to his own For his mercy endureth for ever 13. The tempering of the darknesse of the night by the Moones light and by the light of the starres in their courses is a matter of Gods praise and of mans comfort and the continuing of this favour still is the evidence of his mercy to his people He maketh the Moone and Starres to rule by night for his mercy endureth for ever Ver. 10. To him that smote Egypt in their first-borne fer his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arme for his mercy endureth for ever 13. To him which divided the Red-sea into parts for his mercy endureth for ever 14. And made Israel to passe thorow the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his hoste in the Red sea for his mercy endureth for ever 16. To him which led his people thorow the wildernesse for his mercy endureth for ever 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever In the reasons of Gods praise taken from the work of delivery of Israel out of Egypt convoying of them through the wildernesse and planting them in Canaan Learn 1. The Lord should be praised for the works of Creation as by all men so especially by those who are partakers of the benefit of Redemption and those only who are sensible of the benefit of Redemption will give him praise for the works of Creation and common Providence as the fastening of the duty of praise especially upon Israel here doth teach us 2. The Lords preserving of his Church from the beginning doth concern the true members of the Church in all times after to be thankful for it no lesse then for the continuing of the course of the Heavens Sun Moon and Stars as the context of the Psalm doth hold forth 3. The Lords punishing of the enemies of his Church in Egypt is an obligation on the Church to praise him for ever and his constant mercy giveth assurance that he will avenge the quarrel of his oppressed people in all ages To him that smote Egypt in their first-borne for his mercy endureth for ever 4. The delivery of Israel from the bondage of Egypt is a matter of Gods perpetual praise and it is a pledge of Gods mercy to his Church in all ages He brought out Israel from amongst them for his mercy endureth for ever 5. As the work of the Churches delivery is more difficult so doth the Lord put forth more clearly his Omnipotency for perfecting of it as appeared in Israels bringing forth out of Egypt with a strong hand and out-stretched arme 6. One proof of Gods power manifested for his Church is a pawne of his purpose to give so oft proof as need shall be of his power for his peoples relief For his mercy endureth for ever 7. The most improbable deliverances from danger are very possible to God who can turn the sea into dry land for his peoples escaping To him which divided the sea into parts 8. The constancy of Gods mercy to his Church maketh his dividing of the sea a pawne of his power and purpose to deliver his Church how great soever their straits shall be For his mercy endureth for ever 9. It is a work of no lesse mercy and power to give his people grace to make use of an offered meanes of delivery then to prepare the deliverance for them but the constancy of Gods mercy doth not only provide the meanes but also giveth his people grace to make use thereof in all ages He made Israel to passe through
the midst of it for his mercy endureth for ever 10 God can make that meanes which proveth effectual for the safety of his people to prove a snare to the wicked for their destruction as the Red sea was a snare to the Egyptians But he overthrew Pharaoh and his hoste in the Red-sea 11. The constancy of Gods mercy toward his people is a pledge of the constant course of his justice against their enemies For his mercy endureth for ever 12. As thankfulnesse maketh search of many mercies in the bosome of one so the innumerable multitude of Gods mercies doth force the thankful man to summe up many mercies in one as here all the mercies in the fourty yeares journeying in the wildernesse are drawn up in a word To hâ—m that led his people thorough the wildernesse 13. It is the constancy of Gods mercy which maketh him continue the conduct of his people and bear with their manners till he put an end to their journey He led his people through the wildernesse for his mercy endureth for ever 14. The people of God may meet with no lesse difficulties in their way to heaven then they have found hinderances of their Conversion as the typical example of Israels meeting with opposition before they entred Canaan doth shew 15. Albeit Kings and potent Powers should oppose the setling of Gods Church in any place where he pleaseth to plant it yet they shall not be able to hinder his work for his mercy is forth-coming in one age as well as in another that praise and thanks may alwayes be given unto him Who smote great Kings for his mercy endureth for ever 16. Men of renown lose their credit when they meddle with the Lords Church and readily they lose their lives also and this should be a document to all mighty men and a matter of comfort to Gods people He slew famous Kings for his mercy endureth for ever 17. The Lord will have the first opposers of the setling of his people exemplarily punished and their punishment made no lesse famous then their sin hath been He slew Sihon King of the Amorites and the like will the Lord do in all ages against the chief adversaries of his people For his mercy endureth for ever 18. When judgement upon one enemie doth not terrifie others of them from opposing Gods people the like destruction shall fall upon those that make head against the Church And he slew Og King of Bashan 19. The slaughter of the enemies of Gods people is the work of the Lord whosoever be the instruments for it is not here said that the Israelites slew Sihon and Og but the Lord slew them and the like mercy may the Church look for in all ages For his mercy endureth for ever 20. It is the Lord who giveth heritages at his pleasure and who can dispossesse such men of their lands who will not suffer the Lords people to inherit that land which the Lord hath given them He slew Sihon and Og and gave their land for an heritage and the like mercy may the Church look for in all ages as it shall be found good for her For his mercy endureth for ever 21. When the Lord puts down the enemies and puts his servants in their place it is a double mercy As He gave the lands of Sihon and Og to be an heritage unto Israel his servants 22. There can no cause be found in Gods people why God should do good to them or why he hath done good unto them but the constancy of his own mercie only For his mercy endureth for ever Vers. 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever In the reasons of Gods praise taken from the late experience of the Church in the dayes of the Psalmist Learn 1. Unto whatsoever praise we can give to God for what he hath done before our time we should adde praises also for what the Lord hath done for us in our time as here the Church in the Pâ—almists dayes doth unto all the former adde this Who remembered us in our low estate 2. The season and ordinary time of the Lords manifesting himself for his people is when they are brought low and emptied of their own strength and of all hope of worldly assistance Who remembered us in our low estate 3. The Lords presence help and assistance good-will and respect to us is better observed by afflicted people then by prosperous for troubles necessities and straits are meanes to open mens eyes and waken up their senses to take up the worth of the Lords working He remembred us in our low estate 4. The mercy of the Lord is set on work for his people both when they are in adversity to sustain them and to raise them out of it and in prosperity to maintain them in it and to teach them the good use of it in looking wisely on Gods dealing with them in both conditions He remembred us in our low estate for his mercy endureth for ever 5. Albeit the proud enemies of the Church may prevaile and bring the Church into bondage for a time yet the Lord will not suffer the enemie to oppresse nor his people to be oppressed alwayes but will deliver his own in due time as here He hath redeemed us from our enemies 6. The same reason and cause is to be found of the delivery of Israel out of Egypt and of the delivery of the Church at any time from their enemies and that is mercy only For his mercy endureth for ever Ver. 25. Who giveth food to all flesh for his mercy endureth for ever In the reason of Gods praise taken from his goodnesse to all living creatures Learn 1. The Lords goodnesse and fatherly care of all living creatures is worthy to be marked and made use of for his praise in special the giving of every living creature their owâ— food convenienâ— for them and that in due season every day Who giveth food to all flesh 2. The mercy of the Lord toward his children is the cause of â—his care and respect unto such other creatures as man hath need of For his mercy endureth for ever 3. The care which God hath of all flesh to give them their food is a ground of assurance to his people of his far greater care of them For his mercy endureth for ever to them Ver. 26. O give thanks unto the God of Heaven for his mercy endureth for ever From the close of the Psalme Learne 1. Heaven and heavenly gifts are the height of all the felicity of the Saints and the flower of all Gods benefits unto his children for which above all other favours he is to be thanked and praised by his people O give thanks unto the God of Heaven 2 God is the strong God of heaven not only because he made the heaven and sheweth his glory most there but especially because he hath promised to
give heaven and all spiritual graces unto eternal life in heaven to his own people by an everlasting Covenant of which heaven and heavenly mercies he is God O give thanks unto the God of heaven 3. As mercy hath intituled heaven unto the Saints so doth mercy preserve them in their right and will preserve them in the possession thereof for ever For his mercy endureth for ever PSALME CXXXVII THis Psalme may be divided into three parts In the first is set down the lamentable condition wherein the Lords people were in their captivity in Babylon ver 1.2 3. In the next is their constancy in Religion ver 4 5 6. In the third is their denouncing of judgement by way of imprecation against the instruments and chief authors of their calamity ver 7 8 9. Ver. 1. BY the rivers of Babylon there we sate down yea we wept when we remembred Zion In the first part wherein the sorrowful condition of the captive Church of God is set down Learn 1. The people of God by their sins may procure the taking away of the face of a visible Church from them and the taking away of their civil liberties also and may procure banishment from their own countrey among idolaters as the captivity of the Jewes in Babylon doth shew 2. When men do not make use of the priviledges of Gods publick worship it is righteousnesse with God to remove these abused favours and to cast the abusers thereof out among idolaters as here the Jewes were who because they made not use of Ierusalem the vision of peace they are thrust out into Babâ—lon a place of all confusion 3. When the Lords people provoke God against them the wickedest wretches and vilest idolaters in the world may overcome them in a battel and rule over them as over slaves as the experience of the Jewes doth prove 4. When desolation is brought upon Gods people no wonder to see them remain in that condition for a time and not to be delivered immediately out of it By the rivers of Babylon there we sate down 5. The publick miseries of the Church are causes of heavinesse unto the true members thereof and motives of mourning There we sate yea we wept 6. Comparison of a prosperous condition by-past with adversity present doth augaugment misery and increaseth grief especially when by-past mercies abused are compared with just judgments inflicted in the palce thereof We wept when we remembred Sion 7. They who will not esteem of the priviledges of Sion when they have them will be forced to acknowledge the worth thereof with sorrow when they want them We wept when we remembred Sion Vers. 2. We hanged our harps upon the willowes in the midst thereof The Lords people carried with them into their captivity their harps first as meanes of stirring up their affections in their private worship of God Secondly in hope to have some use of them afterward in the Lords worship in their own land And thirdly that thereby they might make profession before their oppressors of their Religion and of their hope of restitution in Gods appointed time albeit they could not frame their heart for the present to rejoyce as they were wont to do Whence learn 1. Means to help in private devotion must be the more made use of that publick meanes are wanting for the Jewes debarred from the Temple do carry their harps with them into their scattering and captivity 2. In the midst of our calamity we ought both to have hope of deliverance out of our trouble and to professe it before those that have us under their power for so did the captive Jewes in their captivity they carried their harps into Babylon 3. There are times when the signes of our joy may be suppressed and the signes of our sorrow expressed We hanged our harps on the willowes 4. The most lawfull and commendable sorrow is that which is taken for the dishonour of God and the desolation of the Church When we remembered Sion we hanged our harps 5. No natural comfort nor invitation unto carnall joy can counterbalance the causes of spiritual grief neither rivers nor shadow of willowes nor any thing else can stay the godly grief of Gods captived people We hanged our harps upon the willowes in the midst thereof Ver. 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion Their affliction was augmented by the insulting of the Babylonians over them calling for a song from the Jewes to feed their godlesse mirth Whence learn 1 Oft-times sorrowes do not go single and alone but one grief is joyned to another one deâ—p calleth to another as here insultation of the Babylonians is joyned with the bondage and captivity of Gods people 2. As the sorrow of the godly is the matter of the laughter and joy of their enemies and no sport to the wicked is so relishing as a jest broken upon the true Religion so no affliction unto the godly is so heavy as to finde their own sinnes to draw not only misery on themselves but also dishonour upon their Religion as here we see the Jewes hanged up their harps and why For they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion 3 Corrupt nature maketh no other use of spirituall things then thereby to satisfie their sensual desires as here it is mirth and singing only for which the Babylonians do seek to hear a Psalme sung Sing us one of the songs of Sion Vers. 4. How shall we sing the LORDS song in a strange land 5. If I forget thee O Ierusalem let my right hand forget her cunning 6. If I do not remember thee let my tongue cleave to the roofe of my mouth if I preferre not Ierusalem above my chiefe joy In the second place wherein the Jewes constant profession of their Religion is set down and their refusing to satisfie their enemies desire in prostituting the Lords worship to their caâ—nal pleasure Learn 1. Albeit we be under the feet of our enemies and albeit we have drawn on our misery by our sinning yet must we neither deny our Religion nor any part thereof for fear of man nor subject our Religion to mens pleasure as men think good to direct us in it whatsoever may be the danger for so doth the example of the captive people of God teach us refusing to sing Psalmes at the desire of the Babylonians How shall we sing the Lords song in a strange land 2. The place where God is not worshipped should be a strang land unto us his people and no place kindely or comfortable unto us but where the Lords people may enjoy the liberty of Gods publick worship and of the communion of Saints How shall we sing the Lords Song in a strange land 3. Whatsoever be our own private
that after the way which is prescribed by God directing all his service to be offered to God through Christ for this is imported in Davids worshipping toward the Arke which was placed in the tabernacle or Temple I will worship toward the holy Temple and praise thy Name 2. The experience of the Lords kindnesse and faithfulnesse in his promises made to his people is a lively motive unto believers to praise him I will praise thy Name for thy loving kindnesse and thy truth 3. There is more to be seen and felt in the experience of Gods children then they could promise to themselves out of Gods Word for they finde that God in effect is better in his payment then in his promises for thus much doth this commendation import Thou hast magnified thy Word above all thy Name that is I have found more effect in the performance of thy promise then the promise seemed unto me to hold forth in thy Name and this is the first reason of Davids engagement unto thankfulnesse Vers. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. The second reason of his thanksgiving is more speciall because God had upholden him by his inward comfort in the time of his trouble and had answered his prayer graciously Whence learn 1. The Lord useth to put his children unto straits before he deliver them that he may be seen the more clearly to be their deliverer for David cried unto the Lord before the answer of his ordinary and daily prayer was given unto him In the day when I cried saith he 2. To be supported in trouble and to have strength to bear out in trouble till the full delivery come is a reall and remarkable answer from God to his peoples prayers In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. 3. Albeit before the outward and compleat delivery come the passages of Gods secret sustaining of a man be not well marked yet when they are looked back upon in the clear light of accomplished deliverance the least degrees of delivery and secret supporting of the man under trouble will appear clearly to be answerers of prayer and begun delivery as David here observeth and giveth account thereof In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Ver. 4. All the kings of the earth shall praise thee O LORD when they hear the words of thy mouth 5. Yea they shall sing in the wayes of the LORD for great is the glory of the LORD The third reason of his thanksgiving is because he foreseeth in the Spirit of prophecy how great glory and praise and thanks the Lord shall have when he shall convert the Gentiles and reveal his Word and works unto them Whence learn 1. The foresight of the glory which God shall have in the world before its end by the promised propagation of his Gospell should stirre up all who believe the approaching glory of God to magnifie and praise him in their own time for the foresight of the glory of God to be manifested among the Gentiles is here the matter of the song of David and of the Church of the Jewes All the kings of the earth shall praise thee O Lord. 2. When the glory of the Lord is seen it doth overshine all the glory in the world for Kings when they see Gods glory shall fall down and praise God All the kings of the earth shall praise thee O Lord. 3. It is the Word of God mainly which sheweth forth the glory of the Lord and maketh his works to be wonderfull All the kings of the earth shall praise thee when they hear the words of thy mouth 4. Albeit the knowledge of God which cometh onely by his works be able to convince even the Heathen of the Lords care over his people and to astonish them yet not the knowledge of the Lord which cometh by his works but that which cometh by the hearing of the Word of the Lord is able to convert a man and to make him walk in the obedience of faith and to rejoyce in God and to sing his praises cheerfully When they hear the words of thy mouth they shall sing in the wayes of the Lord 5. The glory of the Lord which is manifested in his Word is the highest glory which is manifested to the world for after all the glory of his works of Creation and Providence which the Word holdeth forth it sheweth forth the glory of Gods grace and mercy to the self-condemned sinner which mercie to the penitent soul in some reâ—pect is above all Gods works for in this respect it is here said Great is the glory of the Lord. Vers. 6. Though the LORD be high yet hath he respect unto the lowly but the proud he knoweth afar off A fourth reason of Davids thanksgiving and praising of God is for his different dealing with the humble and proud Whence learn 1. Albeit the Lord be so highly exalted above all the creatures as it is a sort of humbling himself to behold his creatures even in the heavens yet he is so good and gracious that his superlative grandour doth not hinder his taking notice of the meanest lost sinner who humbleth himself before him Though the Lord be high yet hath he respect unto the lowly 2. The greatness of the Majestie of God commendeth his humility and the Lords looking low for the good of the poore Supplicant commendeth his greatnesse and maketh it more lovely for it is here put for a point of his praise That though the Lord be high yet hath he respect unto the lowly 3. The Lord observeth the disposition of men who are proud and who are humble before him for this doth the text point at 4. The humble do lose nothing by their humility nor do the proud gain any thing by their pride but by the contrary the humble finde grace and the proud are resisted of God He hath respect to the lowly but the proud he knoweth afar off 5. Pride excludeth a man from accesse to God and a proud man cannot have communion with God He knoweth the proud afar off Ver. 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me The sixth reason of his giving thanks praise unto God is his confidence that whatsoever trouble he shall fal into hereafter by his enemies the Lord will sustain him under it and deliver him out of it Whence learn 1. It is a good use of by-past experience to conceive hope to be helped of God in time to come as the example of David here teacheth us 2. Whatsoever trouble a man hath been in he may fall in as great or greater afterward yea he may possibly be in a comfortlesse condition and helplesse and hopelesse for any thing can be seen yea and be
compassed about with trouble on all hands yea he may faint under the burden and be as a dead man for thus much David presupposeth may be his condition afterward Though I walk in the midst of trouble 3. How great soever and how many soever straits and difficulties the believer can forecast and foresee he may promise to himself as great and aâ— many supplies of strength and deliveries from God Though I walk in the midst of troubles thou wilt revive me that is thou wilt put new life and comfort in me 4. Against the power and wrath of adversaries Gods power and good-will is a sufficient guard succour and relief Thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Vers. 8. The LORD will perfect that which concerneth me thy mercy O LORD endureth for ever forsake not the works of thine own hands The sixth reason of his giving thanks and praise is his confidence of the Lords constant continuing with him and making him to persevere in Gods obedience unto the end which he closeth with a prayer that he may persevere Whence learn 1. The believers heart cannot be quiet till it be sure of perseverance and of this he may be made assured for the same Spirit of grace which hath made him see the Lords engagement for him in time past can give certainty of the continuing of Gods grace in time to come The Lord will perfect that which concerneth me He findeth a work of Gods love to him already begun and then gathers hence that the Lord wil perfâ—ct that work of grace which he hath begun 2 The believer doth not build his hope of perseverance upon any strength or constancy in himself but upon the unchangeablenesse of Gods eveâ—lasting mercy as here David sheweth unto us The Lord will perfect that which concerneth me why and upon what ground is he so confident Thy mercy O Lord endureth for ever 3. True assurance of perseverance must be joyned with the sense of a mans own weaknesse and unworthinesse and ill deserving if God should deal wiâ—h him in justice yea it must be joyned with dependance upon God in faith and prayer and use of the meanes for such was the assurance which David had who after that he hath said The Lord will perfect that which concerneth me subjoyneth forsake not the work of thine own hands which importeth so much 4. Faith hath alwayes for its own strengthening to make use of all bonds betwixt God and it self as a creature and in special as a new creature that seeing his calling and gifts are without repentance he would make out the work of grace and salvation where he hath begun it as David teacheth us Forsake not the work of thy own hands PSALME CXXXIX DAvid being wickedly slandered and persecuted by his adversaries findeth his zeal kindled against them and lâ—st his own hearts corruption should deceive him as being carnal in this matter he presenteth his heart unto God the all-seeing and every-where-present Judge of the secrets of all hearts and he presenteth also his adversaries both persons and cause with his own carriage toward them to be tried by God praying that himself may be directed toward life everlasting In the first place the Omniscience of God is declared v. 1 2 3 4 5 6. In the next the Omnipresence of God with his Omniscience is set forth v. 7 8 9 10 11 12. In the third place the reason is given of Gods so exact knowledge of all the secrets of his heart because the Lord did forme and fashion him in so wonderfully wise and powerful a way as he could neither expresse nor comprehend v. 13 14 15 16 17 18. In the fourth place he confesseth to God his judgement of wicked men and his hatred of their wayes making God who is the searcher of hearts Witnesse and Judge of his sincerity Corrector and Director of his course toward everlasting life v. 19 20 21 22 23 24. Vers. 1. O LORD thou hast searched me and known me Ver. 2. Thou knowest my downe-sitting and mine uprising thou understandest my thought afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O LORD thou knowest it altogether 5. Thou hast beset me behinde and before and laid thine hand upon me 6. Such knowledge is too wonderful for me it is high I cannot attain unto it In his acknowledging of Gods Omniscience and perfect knowledge of every thing in him and in his betaking himself unto God for clearing of him comforting of him and bearing him through all calumnies and reproaches Learn 1 The godly may sometimes be so overclouded with calumnies and reproaches as they cannot finde a way to clear themselves before men but must content and comfort themselvs with the testimony of a good conscience and with Gods approbation of their integrity as here David doth saying O Lord thou hast searched me and known me 2. As the knowledge which the Lord hath of us is most accurate having as it were a perfect searching joyned with it so the belief of this point is necessarily to be applied to our selves that it may rule our conversation breed us comfort and peace and confidence in our approaches unto God whosoever be against us as Davids example here doth teach us 3. The Lord is acquainted with all the motions of the external man the meanest gesture of the body falleth under his cognition and observation Thou knowest my down-sitting and my uprising 4. What advisements we are upon what consultations and deliberations we are about the Lord knoweth all perfectly before we conclude any thing Thou understandest my thoughts afarre off 5. The Lord doth not only observe our aime and scope but also how we purpose to convey out matters and how we go on and proceed in accomplishing of our purposes what rule we follow or reject from the morning to the evening Thou compassest my path and my lying down 6. The Lord knoweth us so well as the best knowledge which our entire friend can have of us with whom we do communicate our minde and who knoweth all our designe and way to go about it is but a shadowing similitude of Gods knowledge of us Thou art acquainted with all my wayes 7. There is not a word which we speak either idle or to purpose but the Lord considereth it perfectly For there is not a word in oâ—r tongue but lo O Lord thou knowest it altogether 8. We are so inclosed within the view of Gods beholding of us and so compassed by his providence and so powerfully ruled by his power as we cannot turne this way or that way but we are still in his sight and under his disposing of us as he seeth fit Thou hast beset me behinde and before and laid thy hand upon me 9. The knowledge which God hath of us and of our wayes is so
particular and perfect so far above our capacity as we cannot comprehend the manner of it Such knowledge is too wonderful for me 10. When we are about to look upon Gods perfections we should observe our own imperfections and thereby learn to be the more modest in our searching of Gods unsearchable perfection Such knowledge saith David is too high for me I cannot attain unto it 11. Then do we see most of God when we see him incomprehensible and do see our selves swallowed up in the thoughts of his perfection and are forced to fall in admiration of God as here Such knowledge is too wonderful for me it is high I cannot attain unto it Vers. 7. Whither shall I go from thy Spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thine hand lead me and thy right hand shall hold me 11. If I say Surely the darknesse shall cover me even the night shall be light about me 12. Yea the darknesse hideth not from thee but the night shineth as the day the darknesse and the light are both alike to thee In Davids setting forth the Lords Omnipresence and Omniscience to be such as he cannot escape his sight and power Learn 1. The right making use of Gods all-seeing providence and every where presence is to consider our duty to walk before God as in his sight alwayes and not to seek to hide our selves or our counsel from him as David doth here Whither shall I go from thy Spirit or whither shall I flee from thy presence 2. Whosoever walk in the darknesse of their own devices and misregard God in their wayes as if they might escape his sight or eschew his hand are much mistaken for there is no place of refuge from his pursuing Whither shall I go from thy Spirit or whâ—ther shall I flee from thy presenec 3. Neither mens presumption and blessing of themselves in courses not allowed by God nor their estimatinn of high prefeâ—ment in Church or State which are a sort of a mans lifting up himself to heaven can availe a man when he cometh to be tried before God If I ascend to heaven thou art there where fugitives from God cannot hâ—ve place 4. A mans base condition and meannesse in the world or his desperate resolution to perish provided he can have his will for a time yea his desperate dispatching himself when he is incurably miserable will not avail a man nor carry him through for God fastening the man in the misery which he hath resolved to endure will make him finde that he hath too sore a party If I make my bed in hell behold thou art there 5. Changing from place to plaee and fleeing from one countrey to another or going to such solitary places where no man resorteth cannot deliver a man from Gods pursuing and overtaking of him If I take the wings of the morning and dwâ—ll in the uttermost parts of the sea even there shall thy hand lead me and thy right hand shall hold me 6. Whithersoever a man shall go he must be furnished with power and strength from God to go thither for there shall thy hand lead me importeth so much 7. Gods power and justice shall ever be a mans master go whithersoever he shall go Thy right hand shall hold me 8. The fugitive sinner hath many devices in his head to elude Gods sight and justice and all to deceive himself and will run from one shift to another before he turne himself to God and his thoughts of Gods presence are so grosse as amongst other thoughts to think himself hid in the night from God but in all poor fool he is deceived for if I say Surely the darknesse shall cover me even the night shall be light about me yea the darknesse hideth not from thee bus the night shineth as the day the darknesse and the night are both alike to thee Vers. 13. For thou hast possessed my reines thou hast covered me in my mothers wombe 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soule knowes right well 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lonest parts of the earth 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 17. How precious also are thy thoughts unto me O God how great is the summe of them 18. If I should count them they are more in number then the sand when I awake I am still with thee In the third place where the Psalmist giveth a reason of Gods exact knowledge of and power over him because he hath formed him in the belly wonderfully Learn 1. In regard that God hath made us in the wombe and we live and move and subsist by his power it is not possible that God should not know our words works and thoughts and all and have us alwayes in his sight and under his power For thou hast possessed my reines thou hast covered me in my mothers wombe 2. The knowledge of God and his Government of the creature is not like a mans who setteth himself for a while on this object and then turneth off to another object but Gods Knowledge and Government is a setled possessing of his own workmanship by a constant beholding by a setled ruling of his work by a constant maintaining and judging of the most secret motion of a mans spirit For thou hast possessed my reines thou hast covered me in my mothers wombe 3. The Lord in framing our bodies in our mothers wombe did cover his tender work with his mighty power from all inconveniences as with a shield Thou hast covered me in my mothers wombe 4. The right sight of Gods workmanship in our very bodies will force us to praise Gods unspeakable wisdom I will praise thee for I am fearfully made 5. When God is seen in his glory in any thing his majesty becometh terrible to the beholder his glory is so bright I am fearfully made 6. As the Lords rare works without consideration look upon a man very common like so his common works being well considered become very wonderful I am wonderfully made 7. The right sight of any one of Gods works giveth light in all his works to shew them all wonderous Marvellous are thy works 8. The consideration of Gods work in our bodies well digested is profitable for our soul And that my soul knoweth right well 9. As the Lord doth acquâ—int us with his works we should observe them well and bear witnesse to what we observe for his glory as David doth saying And that my soule knoweth right well 10. In the
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
Gods greatnesse and from the Prophecie of the continuall proclamation of it to be in the Church earn 1 The greatnesse of God manifested in his work partly in the manneâ— of manifestation of his presence now and then by apparitions partly in the amplitude of his dominion of his pâ—werâ— of his wisdome and of his providence c. is worthy of ouâ— meditation and to be acknowledged by us and the Lord himselfe worthy to be praised for this his greatnesse Great is the Lord and greatly to be praised 2. When we have searched what we can and have meditated till we be faint there is no finding out of the Lords greatnesse His greatnesse is unsearchable 3. As it is the duty of the Church in every age to praise God and to transmit the praises of God to the posterity so it is the Lords purpose to have a care that this duty be done in all ages for it is prophesied One generation shall praise thy works to another 4. Every age shall have their own addition of Gods mighty acts in their time unto what he hath done formerly They shall declare thy mighty acts Ver. 5. I will speak of the glorious honour of thy Majesty and of thy wondrous workes 6. And men shall speak of the might of thy terrible actes and I will declare thy greatnesse 7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse In Davids engaging of himself the second time to praise God and in his prophesying of the Churches holding up the song Learn 1. In God and in his works and wayes there is a wonderfull beauty and comelinesse a splendor of glory and a shining Majesty to be seen and that should be observed and talked of by the observers unto the edification of others I will speak of the glorious honour of thy Majesty 2. There is no looking in upâ—n God immediately but men must behold him as he letteth forth himselfe in his Word and works to be seen for I will speake of thy wondrous works is subjoyned to the talking of Gods glorious honour and Majesty 3. When men do not mark his works of mercy and bounty the Lord will shew unto them works of justice that is terrible works and give them matter of talking upon this account And men shall speak of the might of thy terrible acts 4 He who knoweth most of God or hath seen and observed best his operations should labour most to set forth his praise who ever come short in the duty such a man should not faile as David doth teach us saying I will declare thy greatnesse 5. Albeit every work of God be matter of his praise yet the works of mercy and truth to and for his Church is the special theme which the Lord giveth his people to study and declare They shall abundantly utter the memory of thy great goodnesse 6. The righteousnesse of God whereby he justifieth sinners and sanctifieth the justified and executeth judgement for his reconciled people is the sweetest object of the Churches joy for they shall sing of thy righteousnesse Vers. 8. The LORD is gracious and full of compassion slow to anger and of great mercy In the second place he praiseth God more particularly and giveth some ten reasons or arguments of his praise the first is from his grace toward sinners Whence learn 1. Unworthinesse and ill deserving should not hinder sinners to come to receive mercy and reconciliation The Lord is gracious 2. Albeit the sinner hath drawn on much misery upon himselfe and justice hath seized upon him for his sinnes yet may he be relieved and brought out of his misery if he seek the Lord For the Lord is full of compassion 3. Albeit the Lord be sundry wayes provoked to visit with the rod yet he gives time to repent before he declare his wrath He is slow to anger 4. The Lords anger doth not endure longer then his people be humbled in the sense of their provocation and when they seek pardon he is ready to grant it He is of great mercy Vers. 9. The LORD is good to all and his tender mercies are over all his workes The second reason of Gods praise is his bounty generally unto all his creatures and that for mans sake Whence learn 1. The Lord is good and kinde to all men even the wicked not excepted The Lord is good to all 2. Gods mercy may be seen toward man in the continuation of the whole course of the creatures which being defiled by mans sinne he might in justice have abolished or made them either uselesse to man or else instruments of his grief His tender mercies are over all his workes Ver. 10. All thy works shall praise thee O LORD and thy Saints shall blesse thee The third reason of Gods praise is the glory of his works which do furnish matter unto the Saints to blesse God Whence learn 1. Albeit all men were silent the Lords works one and all shall speak each of them in their own kinde to the praise of God All thy works shall praise thee O God 2. Albeit every man doth not make use of Gods goodnesse and works but most men do smother the glory of God in their atheisme yet the Lord hath a number who have found grace in his eyes who shall observe Gods goodnesse both to the creatures and to themselves and shall blesse him upon that account And thy Saints shall blesse thee Vers. 11. They shall speak of the glory of thy Kingdâ—me and talk of thy power 12. To make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome The fourth reason of Gods praise is from the Lords dominion and power whereof the Saints are both observers and Heraulds Whence learn 1. There is no lesse matter of praising God for the upholding and governing of the creatures then for making of them They shall speak of the glory of thy Kingdome and talk of thy power 2. The Lord will have his Saints to instruct such as are not converted to know his glory power and Majesty that they may be brought in and made subjects of his special Kingdome of grace Thy Saints shall speak of the glory of thy Kingdome and talk of thy power to make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome Vers. 13. Thy Kingdome is an everlasting Kingdome and thy dominion endureth throughout all generations The fifth reason of Gods praise is from the perpetual endurance of Gods Kingdome Whence learn 1. Earthly Kings as they have but few subjects so they live but a short while in their Kingdome but the Kingdome of God both that general Kingdome which he hath over all the creatures and that special Kingdome over the Saints in his Church is from age to age perpetual Thy Kingdome is an everlasting Kingdome and thy dominions endureth throughout all generations Vers. 14. The LORD upholdeth all that fall and raiseth up all
those that be bowed down The sixth reason of Gods praise is from his care and sustaining of the weakest of the subjects of the Kingdome of grace Whence learn 1. Albeit none of the subjects of the Kingdome of grace are freed from the danger of falling into sin and into trouble yet they are preserved that they fall not so deep as the bottome of sinning unto death or perishing in their troubles for God interposeth himselfe to prevent their perdition The Lord upholdeth all that fall 2. So many of the subjects of the Kingdome of grace as feel their own weaknesse and inability to stand under the burden either of sinne or trouble or both do finde God a supporter of them a comforter of them and a deliverer of them He raiseth up all them that be bowed down Ver. 15. The eyes of all waite upon thee and thou givest them their meat in due season 16. Thou openest thine hand and satisfiest the desire of every living thing The seventh reason of Gods praise is his particular care to maintaine the life of every living creature so long as he pleaseth to lend it Whence learn 1. The Lord doth not cast off the care of any living creature which he hath made but keepeth so constant an eye of providence upon it as doth make every living creature in its own kinde turne the eye of it toward him The eyes of all waite upon thee 2. There is a secret instinct of nature in all living creatures which leadeth them toward their maker in their danger to cry and in their hunger to bestirre themselves and the businesse which they make going to and fro to seek their meat is a kinde of hoping and waiting to finde some sustenance of their life laid unto them by their maker in one place or another They waite upon thee 3 God doth not frustrate the naâ—ural expectation of hungry creatures but giveth to every one of them that sort of food which is fit for them Thou givest them their meat 4. As in the variety of meat suitable to the variety of living creatures so also in the time and season of giving of it the wisdome riches and goodnesse of God doth appear Thoug vest them their meat in due season 5. As in the meate and in the time oâ— bâ—stowing of it so also in the measure bestowed the Lords goodnesse and rich bounty is to be seen toward the basest of living creatures Thou openest thy hand and satisfiest the desire of every living creature Vers. 17. The LORD is righteous in all his wayes and holy in all his works The eighth reason of Gods praise is from his righteousnesse and holinesse in all his proceedings and works Whenâ—e learn 1. As the providence of God about the creatures iâ— common is to be marked so also and especially his dealing with man according to the rule of equity and justice The Lord is righteous saith he and holy 2. Albeit the Lord deal otherwise in many things then we could have expected and otherwise sometime theâ— we can see the reason of his doing yet is he alwayes just and holy in his proceeding The Lord is righteous in his wayes and holy in his works â— It is not sufficient for us to give the glory of righteousnesse and holinesse unto God only in some of his wayes and works or in his wayes toward others and not toward our selves or in his dealing with some persons and not with all persons but we must justifie the Lord in our hearts and words alwayes and in all things toward all men for ever The Lord is righteous in all his wayes and holy in all his works Vers. 18. The LORD is nigh unto all them that call upon him to all that call upon him in truth 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them The ninth reason of Gods praise is for his hearing the prayer of needy supplicants Whence learn 1. The Lord loveth the praise which ariseth unto him from his goodness to his people and citizens of his Church more then any other points of his praise as the often falling upon the praising of God from this ground doth shew 2. Albeit God be every where present yet there is a sort of more friendly presence which God giveth to them that worship him then that which is his common presence every where and this is the nearnesse of grace and friendship The Lord is nigh to them that call on him 3. As God will have his gracious presence opened up and manifested to his worshippers by prayer so will he have this favour alike patent to all that pray unto him and seek him without exception of persons The Lord is nigh to all them that call upon him 4. Because there is a counterfeit and false sort of worshipping and calling upon God which is debarred from the benefit of this promise to wit when the party supplicant is not reconciled nor seeking reconciliation through Christ the Mediator or is seeking something not promised or something for a carnall end that he may bestow it on his lusts therefore he who hath right unto thâ—s promise must be a worshipper of God in faith and sincere intention and to such the Lord will shew himselfe nigh He is nigh to all them that call upon him to all that call upon him in truth 5 Those are worshippers of God in truth who fear him and such mens holy desires are prayers which the Lord will not refuse but will satisfie them He will fulfill the desire of them that fear him 6. If the Lord answer not the prayer of the man that feareth him at first yet when he calleth in earnest when he is in trouble in straits and hazard he will answer him and close his exercise with salvation He also will hear their crie and will save them Vers. 20. The LORD preserveth all them that love him but all the wicked will he destroy The tenth reason of Gods praise is from his different dealing with his friends and with his foes Whence learn 1. True worshippers and true fearers of God are persons who love God and such persons shall be sure that all things shall work â—o their welfare nothing shall hurt them The Lord preserveth all them that love him 2. All such as do not love God but love to lie still in sinne and to follow their own lusts shall be as certainly without exception destroyed as the lovers of God shall be preserved The Lord preserveth all them that fear him but all the wicked will he destroy Vers. 21. My mouth shall speak the praise of the LORD and let all flesh blesse his holy Name for ever and ever He closeth the Psalme with a promise to praise the Lord yet more and exhorteth all men to blesse him for ever Whence learn 1. When a man hath said all he can in Gods praise he shall finde himselfe come short of his duty and his obligation
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
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
in God and to teach what stirring up should be of the affections and powers of our soul and one of another unto Gods worship what harmonie should be among worshippers of God what melodie each should make in himself singing to God with grace in his heart and to shew the excellency of Gods praise which no meanes nor instrument nor any expression of the body joyned thereto could sufficiently set forth and thus much is figured forth in these exhortations to praise God with Trumpet Psaltery Harp Timbrel Dance stringed instruments and Organs loud and high sounding Cymbals Ver. 6. Let every thing that hath breath praise the LORD Praise ye the LORD In the twelfth exhortation pointing at the party called upon to praise God Learn 1. Living creatures which draw breath and give unto and take from God their life afresh every moment in their breathing do above all visible creatures speak most to the praise of Gods wisdom power in framing and preserving of them Let every thing that hath breath praise the Lord. 2. Of all living creatures men are most bound to praise God as they in whom God in the Creation and in their several generations from age to age did and doth breath the Spirit of life and of all men those are most bound to praise God on whom he hath bestowed his holy Spirit and howsoever the Lords works in all men shall speak to his praise how wicked soever men shall be yet only renewed souls in whom God hath breathed his Spirit as the word breath in the Original may bear shall voluntarily and sincerely praise God Let every thing that hath breath praise the Lord. 3. The Spirit of the Lord when he gave the Psalmes to the Church of the Jewes had an eye toward the rest of the world of whom he was in his appointed time to exact this Song of praise and so we who are Gentiles brought unto the society of the Church are bound to joyne in the work with them and when we are joyned and when all who are to be converted are joyned yet are we all too few to bear up this Song of Gods praise and therefore to shew this it is said Let every thing that hath breath praise the Lord. 4. When we have said all we are able to say for Gods praise we are but to begin again anew for this are we taught by the renewing of the exhortation in the close of sundry Psalmes and here also at the end of all the Psalms Praise ye the Lord. And after us must all the creatures come in their own kinde and order to offer up praise also as we are taught Rev. 5. v. 12. where after that elect Angels and Saints whose number was ten thousand times ten thousand and thousands of thousands had sung their Song saying With a loud voice Worthy is the Lamb that was slaine to receive power and riches and wisdom and strength and honour and glory and blessing Then it followeth v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing Honour Glory and Power be unto him that sitteth upon the Throne and to the Lambe for ever and ever FINIS BOOKS newly printed by RALPH SMITH Master HVTCHESONS Exposition of Obadiah Ionah Micah Nahum Habakkuk and Zephaniah A Practical Discourse of Prayer shewing the Duty Necessity and the several sorts of Prayer by Mr. THOMAS COBBET The CHRISTIANS CHARTER shewing the Priviledge of Believers the third Edition very much inlarged by Mr. WATSON Minister of Stephens Walbrook Also Mr. WATSONS Treatise of CHRISTIAN CONTENTMENT the second Edition