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
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
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
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
believing students of holinesse have enemies both without the Church visible and within it both heathen and people 2. God will be avenged upon them all great and small for it is presupposed that vengeance must be executed upon the heathen and punishment upon the people 3. The believers are in a fort executioners of this vengeance because they as doomsters do take the sentence from the mouth of God the just Judge and pronounce doom on them whereupon in the set time followeth execution the Word of God falling on them in effect as a sharp sword to cut them asunder thus the truth and justice of God with his other attributes all being parts of his praise Are a two-edged sword in their hands to execute vengeance upon the heathen and punishment upon the people 4. The greatest Monarchs Rulers and Judges among men are subjected unto the Word of God and must be bound either to the beliefe and obedience of it or unto the punishment and vengeance pronounced against the transgressors thereof so fast as if they were bound in strongest fetters for the praise of God in the mouth of his Saint are To binde their kings with chaines and their nobles with fetters of iron 5. The Lords children and Saints must not do wrong to Kings or Nobles or to any man else they must neither pronounce nor execute judgement according as they please but as the written Word of God prescribeth or alloweth for here they are tied To execute nothing upon them save the judgement written 6. These priviledges are spirituall and common to all believers who according to their places and callings whether publick or private may for their own comfort and for others edification accordingly apply the Word of God to themselves and against their enemies for This honour have all his Saints and therefore they ought in a special manner to blesse God for their priviledges Praise ye the Lord. PSALME CL. IN this Psalme the Spirit of the Lord doth call upon us thirteen times to praise the Lord Each exhortation pointeth forth God to be the only object of praâ—se The first and the last exhortation is to all to praise God absolutely without giving any motive more then his very Name importeth which indeed is a sufficient reason for seeing the Lord is God who hath his being of himself and all the creatures have their being of him and dependance on him it followeth of necessity that he is praise worthy in himself and deserveth to be praised by all his creatures The second third fourth and fifth exhortations have reasons and motives annexed unto them as the matter of his praise v. 1 2. The sixth seventh eighth nineth tenth eleventh do teach the manner of his praise under the termes of the Levitical service v. 3 4 5. and the twelfth pointeth at the persons or special party which must yield the praise unto God with a reason insinuated moving thereunto v. 6. Ver. 1. PRaise ye the LORD Praise God in his Sanctuary Praise him in the firmament of his power 2. Praise him for his mighty acts praise him according to his excellent greatnesse From these exhortations which have motives annexed to them Learn 1. The holinesse of God which is the unstained clearness and untainted glory of all his attributes such as are his wisdom power justice mercy and all the rest of his properties mentioned in Scripture is the subject of the Saints praising of God in the Church and of Spirits praising of him in heaven for the word in the Original doth bear Praise the Lord in his holinesse in hls Sanctuary in heaven his holy place 2. The holinesse of God should be mainly looked unto by all men who are about to praise him that our hearts and mouthes may be rightly framed for so high a service and we may beware to take his Name in vain for he will be sanctified of all that draw near unto him especially in the work of praise Praise God in his holinesse 3. Matter of praise is furnished to us in the wisdom and power of God which is to be seen in the creatures and particularly in the frame of the stories of heaven in the first whereof his power supports the huge weight of waters in the clouds in the second the stars and planets move and make their circles constantly and in the third Heavens Angels and Spirits of just men made perfect do praise God Praise him in the firmament of his power 4. Matter of praising God is furnished by his manifold mighty acts to be seen in the powerful sustaining ruling and employing of all his creatures as he seeth fittest for his own glory for the building of his Church delivering of her from dangers and overthrowing of her enemies Praise the Lord for his mighty acts 5. Matter of praising God is furnished in his wonderful greatnesse and in the rayes of excellency shining in all his dispensations and manner of governing the world sustaining some individual creatures which are still the same from the Creation and multiplying others in their kinde to the astonishment of a serious beholder Praise him according to his excellent greatnesse Vers. 3. Praise him with the sound of the Trumpet praise him with the Psaltery and Harpe 4. Praise him with the Timbrel and dance praise him with stringed instrumrnts and Organs 5. Praise him upon the lond Cymbals praise him upon the high sounding Cymbals Here are other six exhorrations teaching the manner of praising God under the shadow of typical musick appointed in the Ceremonial Law Whence learn 1 Albeit the typical Ceremonies of musical instruments in Gods publick worship belonging to the paedagogie of the Church in her minority before Christ be now abolished with the rest of the Ceremonies yet the moral duties shadowed forth by them are still to be studied because this duty of praising God and praising him with all our minde strength and soule is moral whereunto we are perpetually obliged 2. The variety of musical instruments some of them made use of in the Campe as trumpets some of them more suitable to a peaceable condition as Psalteries and Harps some of them sounding by blowing winde in them some of them sounding by lighter touching of them as stringed instruments some of them by beating on them more sharply as Tabrets Drums and Cymbals some of them sounding by touching and blowing also as Organs all of them giving some certain sound some more quiet and some making more noise some of them having a harmonie by themselves some of them making a Consort with other instruments or with the motions of the body in dancings some of them serving for one use some of them serving for another and all of them serving to set forth Gods glory and to shadow forth the duty of worshippers and the priviledges of the Saints The plurality and variety I say of these instruments were fit to represent divers conditions of the spiritual man and of the greatnesse of the joy to be found
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
say that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that feare the LORD say that his mercy endureth for ever The exhortation is unto the visible Church in general to thank God for his everlasting mercy and to the house of Aaron and to those that fear God more specially to praise him for that same cause Whence learn 1. Upon all occasions we ought to glorifie God and stir up others to do so especially when we consider what God doth for the Kingdom of Christ and here let us say O give thanks unto the Lord. 2. Albeit the wisdom power and justice of God be glorious matter of praising of him yet none can heartily glorifie him for these reasons till they first have experience of the sweetnesse of his goodness and mercie Give thanks for he is good for his mercy endureth for ever 3. Such as are partakers of the goodness which is purchased by Christ may lay hold on everlasting mercies and give thanks for those Because his mercy endureth for ever 4 Albeit all the elect have interest in Gods praise for mercies purchased by Christ unto them yet the elect of Israel have the first room in the song for Christ is first promised to them and came of them according to the flesh and will be most marvellous about them Let Israel now say that his mercy endureth for ever 5. Men who have more gifts higher place and in special they who are Ministers of Gods house should go before others in glorifying Gods mercy manifested in Christ Let the house of Aaron now say that his mercy endureth for ever 6. Whatsoever otheâ—s do such as worship God in their spirits sincerely should let forth their thankfulnesse for Gods grace manifested to them through Christ Let them now that feare the Lord say that his mercy endureth for ever 7. As the salvation of the elect is one and the love of God to them one so should their song be one as here foure several times it is said His mercy endureth for ever 8. Christ being come at length into the world in the fulnesse of time and having ended his sufferings and entered into his Kingdome notwithstanding all the provocations of men to move God to cut short this mercy hath given proof once for all of his everlasting goodnesse and mercy therefore is it said Let Israel now Let Aaron now Let them that feare God now say that his mercy endureth for ever And this is one reason of his praises Ver. 5. I called upon the LORD in distresse the LORD answered me and set me in a large place Another reason of this thanksgiving is the Psalmists experience representing Christs suffering and victory he called to God and was delivered Whence learn 1. As the deliverance which David had out of his troubles was a reason of joy to all the Kingdom of Israel because of the benefits which they enjoyed under his Government so the deliverance which Christ had out of his sufferings is a reason of joy thanksgiving and glorifying God to all his subjects I called upon the Lord in distresse he answered me and set me in a large place 2. Albeit the Lord do bring his children into straits yet he will not leave them in distresse but will bring them forth into a large place as this experience of the Psalmist and of Christ our Head both distressed and delivered for our sake doth give assurance 3. The distresse of the Lords children is not so bitter as the delivery and enlargement out of it is sweet For he answered me and set me in a large place is here the matter of victorious joy and of Gods high praises 4 Delivery out of any great danger is a matter of glorifying God especially when it is the returne of prayer as here I called on the Lord and he answered me c. Vers. 6. The LORD is on my side I will not feare what can man do unto me 7. The LORD taketh my part with them that help me therefore shall I see my desire upon them that hate me A third reason of praise is because the Psalmist hath by this experience received such confirmation of Gods respect to him as made him fearlesse for time to come and assured of the overthrow of his enemies Whence learn 1. Experience of hearing our prayer should confirme us about Gods friendship as here from his late experience he draweth this Conclusion The Lord is on my side 2. Gods favour and friendship believed should free us from the feare of men The Lord is on my side I will not feare 3. Albeit the power of man be an ordinary tentation to divert the godly from their duty yet when Gods favour and displeasure are well weighed and compared with mans hatred and favour it shall be found to be but little which mans either terrour or allurement can do as rhis interrogation speaketh What can man do unto me 4. Faith obtaineth more good by deliveries then it findeth hurt by assaults and then is true saith victorious when Gods friendship is opposed to whatsoever the wrath of the creature can do as here is seen 5. Albeit we have gotten some notable victories against our enemies yet we must know our warfare is not ended for so much doth the Psalmist insinuate when he goeth to make party against his enemies The Lord is on my side the Lord taketh my part 6. Albeit the Lords people do not despise meanes and helpers yet they rely not on them but on Gods help who can blesse the meanes The Lord taketh my part with them that help me 7. Faith in its own victory by Gods assistance seeth also the overthrow of the adversaries The Lord taketh my part therefore I shall see my desire on them that hate me 8. Many good uses may a believer make of one benefit one victory one experience as here the Psalmist doth he confirmeth himself in his reconciliation and friendship with God he encourageth himself against dangers to come he exalteth God and putteth down to nought the hatred and favour of man he resolveth to use meanes and to expect the blessing from God with other sundry good uses which follow hereafter Ver. 8. It is better to trust in the LORD then to put confidence in man 9. It is better to trust in the LORD then to put confidence in Princes A fourth reason of praise and thanks unto God is for blessing the course of faith and making it better then the course of policy or carnal reason Whence learn 1. As faith gathereth strength when it seeth what blessing doth follow on beleeving so God getteth praise by blessing the obedience of faith It is better to trust in the Lord then to put confidence in men 2. Such as beleeve in God in whatsoever mean condition they may be in are in better case then the minions of Kings who lean only to mens favour and time will prove this
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
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