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
any one of his wayes for if a man be corrupt in any of his wayes he may deceive his own heart in all other of his wayes this doth David import when he saith And see if there be any wicked way in me 3. Every wicked way is a way of grief trouble and sorrow for so imports the name given to it in the original 4. The good way allowed of God is a lasting way appointed of God of old and will be approved by him for ever Lead me in the way everlasting 5 We cannot walk in the wayes of God without his actual and effectual leading of us therein beside his direction given in common by his Word and therefore we had need to pray with David Lead me in the way everlasting PSALME CXL DAvid being pursued for his life and loaded with false calumnies of wicked men prayeth First for deliverance from them v. 1 2 3 4 5 6 7. Secondly prayeth against them v. 8 9 10 11. Thirdly declareth the Lords gracious answer v. 12 13. Ver. 1. DEliver me O LORD from the evil man preserve me from the violent man 2. Which imagine mischiefes in their heart continually are they gathered together for warre 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah In his prayer for deliverance First he requesteth for preservation from their cruel devices and slanders v. 1 2 3. Then repeateth his prayer for preservation from the present dangerâ— wherein he was by reason of the snares laid for him v. 4 5. Thirdly he repeateth his petition with some special grounds of confidence and hope to be relieved v. 6. From the first request Learn That most innocent and godly men by the calumnies of the wicked are sometimes cast in great dangers whence they see no appearance of deliverance for clearing their name or saving of their life except God finde it out and in this case God is and should be their refuge Deliver me O Lord from the evil man 2. How wicked soever how violent soever the enemies of Gods children be God can rescue his servants out of their hands Preserve me from the violent man 3. Such as not only in fit of passion but also in cold blood resolve to do mischief to the godly may justly be esteemed evil men violent men for so are they here described Which imagine mischief in their hearts 4. When wicked men have devised what they can by themselves against the righteous they cannot trust their own wits as able to make the plot fast except they consult one with another frequently that they may joyne their counsels and their forces together to make the snare sure Continually they are gathered together for warre 5. That wicked men may the better carry on their designe against the godly they possesse the simple people with prejudices of them devising and spreading false lies and bloody calumnies of them contrived with great cunning and made very probable in appearance lest any should pity them when they are cut off They have sharpenyd their tongue like a serpent 6. When the wicked have vented deadly lies of the godly they have in readinesse new slanders and capital crimes to charge them with falsely Adders poison is under their lips Ver. 4. Keep me O LORD from the hands of the wicked preserve me from the violent man who have purposed to overthrow my goings 5. The proud have hid a snare for me and cords they have spread a net by the way-side they have seâ— grinnes for me Selah In his repeated petition for prâ—servation Learn 1. It wil not suffice the wicked to defame the godly and murther them in heart and tongue but also they seek to have them in their grips except God interpose himself for their safety Keep me O Lord from the hands of the wicked 2. The desperate resolution of the wicked to overcome the godly must not discourage the godly but sharpen their prayer Preserve me from the violent man who have purposed to overthrow my goings 3. Hunters and Fowlers did never go more cunningly to work by snares nets and traps to catch their prey then the wicked go about to have the advantage of the godly to bring their life under their power The proud have laid a snare for me and cords they have spread a net by the way-side they have set grinnes for me Ver. 6. I said unto the LORD Thou art my God heare the voice of my supplications O LORD 7. O GOD the Lord the strength of my salvation thou hast covered my head in the day of battel In the repeating of his petition the third time with reasons of hope to be helped Learn 1. The malice of men should move the believer to make use of Gods favour and friendship and of the Covenant with him I said unto the Lord Thou art my God 2. The claim which faith layeth unto God should proceed from a fixed purpose to stand to its right and interest it hath in God I said unto the Lord Thou art my God 3. When faith findeth the Covenant fixed then prayer findeth vent and the man poureth forth his desire with hope as here Hear the voice of my supplication O Lord. 4. When misbelief doth present to the godly the greatnesse of the danger the mans own weaknesse and the power of the adversarie faith should present in opposition to these the strength of God and his power for salvation as engaged by Covenant to the behoof of the believer O God the Lord the strength of my salvation 5. As present straits should bring to minde by-gone dangers and deliverances so by-gone experience of delivery should strengthen faith for the present for this use David maketh of his present and by-gone exercise 6. In time of danger God useth to interpose himself for the preservation of his own servant more nearly and closely then a helmeâ— cleaveth to a mans head in the day of battel and doth ward off a blow better then any piece of armour can do as Davids experience teacheth Thou hast covered my head in the day of battel Ver. 8. Grant not O LORD the desires of the wicked further not his wicked device lest they exalt themselves Selah 9. As for the head of those that compasse me about let the mischief of their own lips cover them 10. Let burning coales fall upon them let them be cast into the fire into deep pits that they rise not up again 11. Let not an evil Speaker be established in the earth evil shall hunt the violent man to overthrow him In the second part of the Psalme wherein he prayeth against his enemies Learn 1. God can overthrow all the devices of the wicked and the wicked can effect nothing against the godly except God grant them their desire for so much doth this prayer import Grant not O Lord the desires of the wicked 2. The prayer of the godly against the plots of the wicked hath more power to overturn them then the wicked
from them for a time yet they cannot debar them from seeking favour and pardon according to the Covenant of grace especially when they are studying to serve God as this example teacheth us And enter not into judgement with thy servant 5. There is no way of justification by the works of the Law neither before regeneration nor after but only by grace for David a man of singular holinesse saith Enâ—er not into judgement with thy servant for in thy sight shall none living be justified to wit if thou enter into judgement with him according to the Law of works Ver. 3. For the enemie hath persecuted my soule he hath smitten my life down to the ground he hath made me to dwell in darknesse as those that have been long dead 4. Therefore is my spirit overwhelmed within me my heart within me is desolate The reasons of his prayer are two the first is taken from the miserable condition wherein the violence and oppression of the enemie hath driven him v. 3 4. the other is from his careful use of the meanes for finding grace v. 5 6. In the first reason Learn 1. After we have fled to Gods mercy according to the Covenant of grace for remission of sin we may confidently lay forth all our worldly trouble before God and hope for relief as here David doth 2. It is not strange to see the godly in a manner wracked by their persecutors and undone in their worldly condition for so was David served The enemie hath persecuted my soul he hath smitten my life down to the ground he hath made me dwell in darknesse as those that have been long dead and this he speaketh in regard of his being hunted from place to place and forced to hide himself in the wildernesse and at length to take banishment upon him and to live among idolaters in the land of darknesse 3. Troubles when they are long continued are able to daunt the natural courage of the stoutest of Gods servants for God for emptying of his owne children of self-conceit and humbling them in the sense of their own weaknesse useth to suffer trouble to have more weight then they could before-hand apprehend as here Therfore is my spirit overwhelmed within me my heart within me is desolate 4. How heavie soever trouble be found and how unable soever we finde our selves to bear it any longer yet must we not succumbe nor give over wrestling but must present our case unto the Lord as this example doth teach us Ver. 5. I remember the dayes of old I meditate on all thy works I muse on the work of thy hands 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah From the second reason of his prayer taken from the conscience of his diligent use of the ordinary meanes for finding comfort and relief Learn 1. The remembrance of our own former experience and of the experience of others of the Saints set down in Scripture which should have force to support our faith albeit we have nothing of our own experience is a fit exercise for a fainting soul under trouble as here we see I remember the dayes of old I meditate on all thy works 2. The meditation of the works of Creation and Providence is a fit meanes also to support our faith in Gods Word albeit we have no example nor experience of any who had been in the like condition before us for therein we shall finde the evidence of what the wisdom and Omnipotency of God can do in performing of promises I muse on the works of thy hands 3. Before we can draw profit by the pledges of Gods power apparent in his works we must resolve to meditate and muse upon them at leasure for a slight look of these will not draw forth the profitable use of them I remembered I meditate I mused saith David 4. With meditation upon Gods works earnest prayer must be joyned I stretch forth my hands unto thee 5. When faith seeth not only a promise of help but also by the experience of others who have been helped a probability also of its coming speed it raiseth a drought and longing for the fruit of the promise and keepeth the eye fixed upon God without looking for relief from any where else My soul thirsteth after thee as a thirsty land Ver. 7. Heare me speedily O LORD my Spirit faileth hide not thy face from me lest I be like unto them that go down into the pit In the rest of the Psalme he presseth this prayer in nine petitions more particular The first is for speedy deliverance the second for some blink of favour and both these have their reasons adjoyned in this verse Whence learn 1. Sore trouble and long delaying of Gods help is able to shake faith and weaken courage Hear me speedily O Lord my heart faileth 2. The beleever must never give over seeking of Gods help how nigh soever he be to failing and falling off Hear me O Lord my spirit faileth me 3. Faith maketh use of extreme dangers and instant destruction as of wings to mount it self up unto God for death and destruction cannot be so nigh but faith findeth time to flee to its refuge and run to God to interpose himself before destruction be executedâ—s Hear me speedily my spirit faileth 4. The Lords displeasure apprehended in trouble is more terrible then the trouble it self and the least intimation of his favour is very life and delivery for Hide not thy face from me was here Davids deepest distresse and the shewing of the least blink of Gods favour should have relieved him 5. The Lord will not suffer his childrens faith to be over set albeit he suffer it to be hardly assaulted Hide not thy face from me lest I be like to them that go down to the pit or lest I be like to them that perish 6. The sense of trouble and weaknesse in Gods children acknowledged before God is more able to bear them through from under their troubles then all the stupid stoutnessâ— of contumacious mindes as the experience of this Champion David sheweth unto us Vers. 8. Cause me to hear thy loving kindnesse in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soule unto thee The third petition is for timous comfort in the Word of promise and the fourth is for direction in the way of Gods obedience and both have their reasons adjoyned in this verse Whence learn 1. The consolation which the believer doth seek is that which is promised in the Word and he will content himself with the comfort which cometh by hearing till the full effect of the promise come Cause me to hear thy loving kindnesse 2. That comfort is indeed early and sufficiently timous which cometh before we perish or despair Cause me to hear thy loving kindnesse in the morning 3. Trusting in God without comfort is a reason to perswade
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
perplexed and overwhelmed with trouble cannot long endure the Lords withdrawing of his presence from it In the day when I call answer me speedily Ver. 3. For my dayes are consumed like smoke and my bones are burnt as an hearth 4. My heart is smitten and withered like grasse so that I forget to eat my bread 5. By reason of the voice of my groaning my bones cleave to my skin 6. I am like a Pelican of the wildernesse I am like an Owle of the desert 7. I watch and am as a Sparrow alone upon the house top He setteth down his affliction more particularly First in the effects and signes of his sorrow to be seen in his body to v. 8. Then in the causes thereof to v. 11. Thirdly in the consequence and chief effect therof repeated which is the apparent utter undoing of him v. 11. As for the first we may take the signs of sorrow expressed in a number of simiiitudes to describe both the condition of the Prophets natural bodie and also the condition of the body politick of â—he tribe of Iudah now in captivity Whence learn 1. The Lords children are subject to such sad conditions as may bring their very natural body to a sort of decay as those similitudes here used do expresse 2. The condition of a visible Church may seem and really be in its own kinde in such a weak sorry and sick condition as the comparisons here do hold forth 3. As smoke is extracted by fire out of a moist body and doth vanish when it is evaporated so may the life and vigour of a Saints body be spent and consumed by trouble and sense of Gods withdrawing or of his wrath My dayes are consumed like smoke 4. As fire heateth the hearth and the hearth once hot with fire is able to kindle and burn timber or coales or any combustible matter cast on it so is the sense of Gods wrath in long lasting trouble able to spend the strength of the strongest man My bones are burnt as an hearth 5 As grasse withereth when it is cut so is the courage of a man cast down when he findeth Gods anger pursuing his Church or himself My heart is smitten and withered as grasse 6. When God is seen to be angry the comforts of this life aâ—e tastelesse and can yield no pleasure I forgot to eat my bread 7. Heavie sorrow can hardly be suppressed sighes and groans must of necessity give some vent unto it for here is the voice of groaning 8. The exercise of the spirit of Gods dearest children may endure long even till their flesh faile them and their leannesse may be such as here is spoken of My bones cleave to my skin 9. As in sad troubles familiars use to draw back from and leave a man alone so also a sad soul loveth to be alone rather then to be a spectacle of misery to others I am like a Pelican in the wildernesse I am like an Owle in the desert 10. Trouble of minde is able to bereave a man of nights rest and then his readiest ease of minde is to vent his grief to heavenward I watch and am as a Sparrow alone on the house top chirping Ver. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me The causes of his grief are three First the reproach and desperate cruelty of the enemy against the Church ver 8. Secondly the sense of Gods anger appearing in his dispensation which drew him not only to frequent fasting and teares but also to an uncomfortable life Thirdly the comparison of times of the former prosperity of the Church with the present adversity ver 9 10. Whence learn 1. The men of this world use to meet with pity in their calamity but the godly are subject to reproaches in their troubles which mockerie and calamity doubleth their misery Mine enemies reproach me all the day 2. The enemies of Gods people are reasonlesse and implacable in their indignation against the godly They are mad against me 3. Albeit the miseries of Gods people may be such as the wicked enemie of Religion when he would curse any person shall wish no worse to them then to say Let him be like such a people and such a godly person yet will the wicked not be satiated with this except he bring more mischief upon the godly They that are mad against me do curse by me or are sworne against me Ver. 9. For I have eaten ashes like bread and mingled my drink with weeping 10. Because of thine indignation and â—hy wrath for thou hast lifted me up and cast me down The second cause of his grief was the signes of Gods indignation appearing in the Churches misery which made him sit desolate many times in the dust weeping when he should have taken some refreshment to his body Whence learn 1. The condition of the godly sometime may make them miserable not only in the eyes of the world but also in their own eyes for a time I have eaten ashes like bread c. 2. Not only may the godly be driven to frequenr fasting and prayer but also to have gray dustie bread for their ordinary diet and that joyned with such grief as they can take no food with comfort I have eaten ashes like bread and mingled my drink with weeping 3. The sharpest ingredient in the trouble of the godly is the sense of Gods indignation I mingled my drink with weeping because of thy indignation 4. The troubles which the Lord doth bring upon his own children should lead them to the sense of their sin and of Gods just displeasure against them for the same I mingled my drink with weeping because of thy indignation and wrath 5. As it is the Lord that maketh changes of condition and giveth now prosperity in his indulgence and anon adversity for the abuse of prosperity so should he be acknowledged in his bounty and justice good and holy For thou hast lifted me up and cast me down 6. Comparison of past prosperity with present adversity maketh the present afflicted condition the heavier and Gods just indignation the more evident for thus doth the Psalmist prove Gods wrath pursuing him and the Church For thou hast lifted me up and cast me down Ver. 11. My dayes are like a shadow that declineth and I am withered like grasse Here he repeateth the apparent sad consequence and effect of his own and the Churches affliction he and the Church of the Jewes now in captivity were like to be cut off without comfort or hope of deliverance Whence learn 1. Not only the visible face of a Church but also the scattered parts thereof may be near to disappearing and to utter decaying under long continued trouble My dayes are like a shadow that declineth and I am withered like grasse 2. The miseries of the godly and the extreme danger of the Church being laid forth before God are good arguments of hope that God shall shortly
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
deserving flee to Gods grace by prayer and say with confidence Take not thy Word out of my mouth 3. If it shall please God for humbling of us to desert us in some passage of our trial yet let us believe in him and deal with him not to forsake us altogether in our trial Take not the Word of truth utterly out of my mouth 4. Where the beliefe of Gods executing of his Word of threatening and promise hath place with Gods children there is hope that neither mens terror nor allurement shall overcome them in their trials for I have hoped in thy judgements is set down here for the first reason of his hope to obtaine his petition 5. The Lords keeping our heart in faith and our mouth and outward man in the course of confession and obedience is the cause of our perseverance So shall I keep thy law continually for ever and ever and this is the second reason of his petition 6. As he who departs from confessing of Gods truth doth cast himselfe in straits in dangers and bonds so he that beareth out the confession of the truth doth walk as a free-man the truth doth set him free And I will walke at liberty which is the third reason of his petition 7. Even the conscience of honest endeavour to obey the Word hath the promise of not being utterly deserted in the day of trial for I have fought thy precepts is the fourth reason of the petition 8. The terror of Kings and of men in power is an ordinary hindrance of free confession of Gods truth in time of persecution but faith in the truth sustained in the heart by God is able to bring forth a confession upon all hazards I will speak of thy testimonies before Kings 9. He that is resolved to confesse the questioned truth of God whosoever do mock at it shall not be ashamed of his confession but rather shall have credit by it I will speak of thy testimonies also before Kings and will not be ashamed and this is the fifth reason of the petition 10. The more men do know the excellency of Gods truth and do feel the power of Gods hand sustaining them in the faith and confession of it the more will they love delight and take pleasure in the Word of the Lord I will delight my selfe in thy commandments which I have loved which is the sixth reason of his petition 11. He that findeth himself born out in the confession of the truth in time of triall should in all time after so much the more as his experience is greater embrace heartily the Lords commands as precious gifts and should give up himselfe absolutely to be governed thereby for the lifting up of his hands to the Lords commandments doth import so much 12. He who out of love to Gods commands hath endured trial by trouble and hath overcome tentations may comfortably approve himself in his former loving of the Lords commands and thereby renew and increase his love to the obedience of them for after he hath said I will lift up my hands to thy commandments he sheweth that he will do so with a ratification and approbation of his love to them by adding thy commandments which I have loved 13. The experience of the worth of divine truth which is able to bear out it selfe and the man also who doth confesse it should set a believer on a more and more earnest study to know the minde of God revealed therein as the Prophet resolveth to do And I will meditate in thy statutes and this engagement is the last reason of the petition ZAIN Vers. 9. Remember the Word unto thy servant upon which thou hast caused me to hope In this section he prayeth for the performance of the promise which he hath believed and whereof he hath found the fruits already in a good measure Whence learn 1. The promises of the Gospel and grace of God give liberty and confidence to the believer to draw neer to God to seek the full performance thereof as here Remember the Word wherein thou hast caused me to hope 2. The general offer of the Gospel and the promises made to the believer do make promises to be every believers propriety no lesse then if his name were inserted in the promise or written in the Bible Remember the Word spoken unto thy servant or promised to me 3. God that maketh the offer of the Word is he who also worketh faith in the believer and moveth him to apply it and trust in it the acknowledging whereof as it is Gods glory so is it the believers profit Remember the Word upon which thou hast caused me to hope for faith and hope is not of our selves it is the gift of God Ver. 50. This is my comfort in my affliction for thy Word hath quickened me 51. The proud have had me greatly in derision yet have I not declined from thy Law 52. I remembred thy judgements of old O LORD and have comforted my selfe 53. Horror hath taken hold upon me because of the wicked that forsake thy Law 54. Thy statutes have been my songs in the house of my pilgrimage 55. I have remembred thy Name O LORD in the night and have kept thy Law 56. This I had because I kept thy precepts The fruits which he hath found already by his faith in the Word are seven all in order set down in the rest of the verses of this section Whence learn 1. Faith and hope in God do not exempt Gods children from troubles but do comfort them in their trouble so as all other consolations are naught in comparison This is my consolation in my affliction 2. When the believer is damped with trouble and sometime as it were dead in regard of spiritual operations motions and affections faith draweth life againe out of the Word of promise for thy Word hath quickened me and this is the first fruit of faith in Gods Word 3. Albeit impenitent gracelesse men do mock grace do mock faith and obedience in the godly and in Satans drift and theirs to the intent they may make the godly forsake Gods law yet faith in the Word is able to bear the believer up against derision as experience sheweth The proud have had me greatly in derision yet have I not declined from thy Law and this is the second felt fruit of his faith 4. It is good to have a number of examples of Gods dealing with his servants and with his adversaries laid up in the storehouse of a sanctified memory that thereby faith may be strengthened in the day of affliction for so are we here taught I remembred thy judgements of old O Lord. 5. Faith doth draw comfort out of the execution of Gods Word of promise and of threatening also in former times I remembred thy judgements of old O Lord and was comforted and this is the thiâ—d felt fruit of his faith 6. It is an evidence of sincerity in Gods service to see wrath and judgement in the
comfort can be abated and diminished by affliction the renewed sense of Gods love and friendship to us which we should seek after always can easily restore and recompense it Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth LAMED In this section he sheweth first how he was comforted under persecution by faith in Gods Word and to this end he commends the worth of the Word of God or of the Scripture for foure reasons The first is because of the stability of it in heaven v. 89. The next for the durable usefulness of it in every age of the Church v. 90. The third is because by Gods Word the earth is established v 90 91. The fourth is because of his own experience of comfort and strength by it in his affliction v. 91. And in the next part he expresseth his thankfulnesse in the rest of the verses of this section Ver. 89. For ever O LORD thy word is setled in heaven 90. Thy faithfulnesse is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinances for all are thy servants 92. Vnlesse thy law had been my delight I should then have perished in mine affliction In his setting down his comfort which he had by faith in the Word and what estimation he had of the Scripture Let us learn 1. God hath given unro us his Word to bear up our faith in every hardest condition and it is a sure rock which wil not fail us whatsoever appear or howsoever we do faile or faint For ever O Lord thy word is established 2. Albeit the effect of Gods Word doth not appear sometime but is over-clouded with trouble and tentations yet it is sure and fixed by Gods decree unalterable in heaven and cannot want the effect in due time For ever O Lord thy word is setled in heaven 3. The stability of the Lords Word depends upon the stability of Gods truth and faithfulness which because he is absolutely unchangable his VVord is so also Thy faithfulness is unto all generations 4. The truth of God is not alwayes hid up in heaven but in all generations the truth of the VVord and the faithfulness of God who hath spoken it is from age to age made manifest among men Thy faithfulness is unto all generations 5. The stability of the earth is nothing but the effect of Gods VVord and the stability of the earth and frame of the world is a pawne of the stability of Gods VVord Thou hast established the earth and it abideth 6. As heaven and earth do continue in their motion and station and do serve God as his Word hath ordained so should we do They continue this day according to thy Ordinances for all are thy servants 7 Affliction draweth forth the worth of Gods Word which otherwise could not be known and lets it be seen that the Word of God is able to save a sinking man in tribulation Unlesse thy law had been my delight I should then have perished in my affliction 8. The Word of God being received by faith is able not only to save the believer from desperation in trouble but also to make him rejoice as he who is feeding on delicates as experience hath proved Unlesse thy law had been my delight I should have perished in mine affliction Ver. 93. I will never forget thy Precepts for with them thou hast quickened me 94. I am thine save me for I have sought thy Precepts 95. The wicked have waited for me to destroy me but I will consider thy testimonies 96. I have seen an end of all perfection but thy Commandment is exceeding broad In the latter part of this section he sheweth his thankfulness first by engaging his heart to the faith and obedience of the Word v. 93. Then by dedication of himself unto God as his servant to be saved by him v. 94. Thirdly by engagement of his heart to continue against all persecution in the obedience of the Word v. 95. And fourthly by commendation of the Word above all things in the world v. 96. Whence learn 1. The worth of the Word of God is found so excellent in the experience of the believers that their experience doth sixe and settle their estimation of it their love to it and their purpose to make use of it alwayes I will never forget thy Precepts for with them thou hast quickened me 2. The believer is the Lords peculiar servant bound to him by the bonds of Creation Redemption and Covenant and it is his duty thankfully to reckon his interest and right in God and Gods interest in him for his own encouragement and for Gods praise I am thine 3. When a mans faith is strengthened about his own interest in God then may he be confident to pray to God and to expect for salvation temporal and eternal from him I am thine save me 4. Honest endeavour to obey Gods commands how weak soever doth prove the believers interest in God and confirmeth his hope to be saved by him I am thine save me for I have sought thy Precepts 5. Persecutors of Gods servants for obedience to Gods Word are in effect murtherers both of soul and body in driving them to forsake Gods commands The wicked have waited for me to destroy me 6. The trouble which the godly sustain by persecutors should drive them to search more deeply into the Word of God and to harden themselves against all that the persecutors can do and every comfort given to them from the Word should do the same But I will consider thy testimonies 7. The use of all things visible is temporal but the use and benefit of the Scripture is everlasting all things visible have their own perfections in their own kinde and do extend some of them to one temporal use others of them to another use but the Word of God extendeth in its kinde to all uses which may bring blessedness in this life and in the world to come A man may satisfie himself in the contemplation of the worth and vertue of any thing which is visible in the world but the riches of the Word of God is unsearchable the deep wisdome of God in the Scriptures is unscarchable and the perfection of the Scripture is above all comparison I have seen saith he an end of all perfection but thy Commandment is exceeding broad MEM. Ver. 97. O how love I thy law it is my meditation all the day He goeth on in this section to commend the VVord of God and to shew his estimation of it for eight reasons The first is because it hath gained the affection of his heart unto it so as he cannot but continually dwell upon the meditation of it VVhence learn 1. As the Scripture in it self is most lovely for the Author matter and use thereof so is it most affectionately loved by the beleever and none can either expresse or judge how great is his affection to it
except God only O how love I thy law 2. True love to the Scripture maketh good memory of it and frequent meditation of it also It is my meditation all the day Ver. 98. Thou through thy Commandments hast made me wiser then mine enemies for they are ever with me The second reason of commending the Scripture is the wisdom which it teacheth against enemies Whence learn 1. Holiness is great wisdome for albeit learning and malice and long experience may teach persecutors much yet wisdom from the Word of God doth teach the persecuted believer far more Through thy Commandments thou hast made me wiser then mine enemies 2. Such as derive their wisdom not from the Word of God but from the counsel of flesh and blood within or without themselves cannot have their counsellors alwayes with them to consult with but he that seeketh his wisdom from God and his Word hath his counsel alwayes present with him to bring to his remembrance what he hath learned and to teach him to make use of it For thy Commandments are ever with me 3. Whatsoever use or benefit we make by the Word of God all the glory thereof belongeth to the Lord For thou through thy Commandments hast made me wiser then mine enemies Vers. 99. I have more understanding then all my teachers for thy Testimonies are my meditation The third reason of commending the Scripture is because the beleever thereby is made more wise then his teachers Whence learn 1. Wisdome is not soâ—ied to teachers but God is free to give as much and more to those that are taught I have more understanding then my teachers 2. Though the teacher give forth the general doctrine of faith and manners yet there is a more particular application of the Word to the hearers which only God furnisheth unto the beleever by the Word and in this respect the believer may say I have more understanding then all my teachers 3. The special application of the Word to our several necessities cometh by joyning private means with the publick such as are reading praying and meditation For thy testimonies are my meditation Ver. 100. I understand more then the ancients because I keep thy Precepts The fourth reason of the commending of the Word is because it is able to make a man more wise then old age and long experience of the affaires of men in the world can do VVhence learn 1. Old age and experience in common affaires is not effectual to direct men in the course of Gods obedience especially when they have to do with persecutors but Gods special wisdom by the VVord must come in here and teach I understand more then the ancients 2. To keep close to direction of Gods Word is more safe then to follow the minde of antiquity departing from the VVord or the authority of men I have more understanding then the ancients because I keep thy Precepts Ver. 101. I have refrained my feet from every evil way that I may keep thy Word The fifth reason of the commendation of the Scripture which is also an evidence of his respect unto it is because for the love of the understanding of it and keeping of it he had abandoned every sinful course how pleasant and how profitable soever it seemed to be VVhence learn He that would be a wise disciple of Gods VVord must beware â—o follow sinful courses for so he shall grieve Gods Spirit who must make the VVord clear unto him neither is it sufficient to abstain from notorious sins only but also from every evil way for the same reason I have restrained my feet from every evil way that I may keep thy VVord Ver. 102. I have not departed from thy judgements for thou hast taught me The sixth reason of his commending the VVord is because he was enabled by it to overcome all tentations which tended to divert him from obedience thereof VVhence learn 1. As there are nor wanting tentations on all hands to divert men from obedience of the VVord specially in time of persecution so there is great need of adhering unto it alwayes and specially in time of trouble as the Psalmist did I have not departed from thy Commandment 2. He who hath stood fast in his obedience in the day of trouble may lawfully take comfort in it afterward but must give the glory thereof unto God as here I have not departed from thy judgements for thou hast taught me Ver. 103. How sweet are thy words unto my taste yea sweeter then honey to my mouth The seventh reason of his commending the Scripture is because of felt sweetnesse in it VVhence learn 1. There is pleasure and delight to be found in hearing reading speaking and meditating on Gods VVord yet only the believer is he who can discern it How sweet are thy words to my taste 2. Spiritual pleasure doth far surmount earthly and carnal pleasure Thy words are sweeter then honey to my mouth Ver. 104. Through thy Precepts I get understanding therefore I hate every false way The eighth reason of his commending the VVord is because he is made wise to sanctification by it and made to hate all sin for it VVhence learn 1. As men are involved in error because they understand not the Scriptures so by the knowledge of it they are delivered from errour and made wise against seducers Through thy Precepts I get understanding 2. He that rightly understandeth the Scripture as he cannot choose but love and commend it so he cannot choose but hate every course contrary to it Therefore I hate every false way 3. Because every sinful way is a false way and cannot but deceive the man that walketh therein therefore we must hate every sinful way and that from the fountain of love to the VVord of God Through thy Precepts I get understanding therefore I hate every false way NUN Ver. 105. Thy Word is a lamp unto my feet and a light unto my path As in the former section he gave evidences of his love respect to the Word of God so in this section he giveth eight evidences of his sincere purpose to make use of it in his practice for time to come The first is his resolution to make it his light to direct him in all his actions Whence learn 1. A mans wayes are all in darknesse except in so far as he followeth the direction of Scripture but he that followeth the rule of the Word knoweth whither he goeth and what he doth Thy Word is a lamp unto my feet 2. The light of Scripture is not only able to give a man general rules for ordering his life but also to direct every particular action Thy Word is a light unto my path 3. Love to the word estimation of it which is the duty set forth in the former section is best evidenced by making practical use of it in a mans conversation which is the duty set down in this section and whosoever loveth it and loveth it so as to obey
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
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
reader in the maine points of salvation and commanded duties The entrance of thy word giveth light 5. An humble soul loving to be instructed albeit weak in natural judgement shall be made wise to salvation by it It giveth understanding to the simple 6. The more a man know the wonderfull excellency use and benefit of the Scripture the more will he love it and long to understand more of it as here the Psalmists experience teacheth I opened my mouth I panted for I longed for thy commandments 7. Common and ordinary affection or desire after the saving knowledge of the Scripture is not sufficient but affection earnestly bended is necessary according as the excellency of the wisdome in it doth require I opened my mouth and panted 8. The Word of God is no lesse necessary and comfortable to a mans soul then meat is to the hungry drink to the thirsty or coole aire to the weary I opened my mouth and panted 9. When a mans affection and love to Religion is kindled he hath great need to study hard to have sound knowledg and understanding of the Scripture lest his zeal and affection miscarry I longed for thy commandments Vers. 132. Look thou upon me and be mercifull unto me as thou usest to do unto those that love thy Name Unto this profession of his estimation and affection unto the Scripture he subjoyneth four petitions for the right use and benefit thereof The first is the sense of that mercy which is promised and usually bestowed upon such as love the Lord. Whence learn 1. The Lord bestoweth but short glimpse of his favour and reconciliation on his servants that they may finde their need to have that sense often renewed unto them Look thou upon me and be mercifull unto me 2. As it is a mark of Gods child to finde in himselfe love of Gods Name so it is a mark put upon him to be visited by God with glimpse of kindnesse and mercy to him Look upon me and be mercifull unto me as thou usest to do to them that love thy Name 3. As it is good to mark Gods usual dealing with his own children so it is good to study conformity with Gods children in our affection to God that we may sinde conformity with them in consolation for so doth the Psalmist here 4. It is wisdome for us not to affect singularity of divine dispensations toward us but to be content to be dealt with as others of Gods children before us have been dealt with Be mercifull to me as thou usest to do unto those that love thy Name Vers. 133. Order my stepts in thy word and let not any iniquity have dominion over me The second petition is for sanctification of his actions and for mortification of sinne Whence learn 1. Albeit we have the Word of God for our perfect rule yet we have need that God should fit us and strengthen us to the obedience of it Order my stepts in thy word Albeit by nature we are ignorant and erroneous uncertaine and unstable in the way of Gods obedience yet in the sense of our sinne and weaknesse we may pray to God with confidence to be heard Direct order and establish my steps in thy word for so much the Word in the Original doth import 3. Albeit by nature we are slaves to sinne and any sinne may bring us in subjection yet when in the sense of our weaknesse we have recourse to God to be helped we may pray with hope to be heard Let not any iniquity have dominion over me Ver. 134. Deliver me from the oppression of man so will I keep thy precepts The third petition is for delivery from the oppression of persecutors that they be not able to drive us from the belief and obedience of Gods Word Whence learn 1. Beside the body of sinne and inward tentations the godly have the persecution of the wicked without to drive them from Gods service as this prayer doth import 2. When the Lords servants in the sense of their weaknesse do seek help against persecutors he both can and will deliver them either by breaking the yoke of the oppressor or by giving strength to them to bear out in holy obedience of Gods Word under the burthen Deliver me from the oppression of man 3. The end of our seeking to be free from bodily bondage and trouble from men should be that we may serve God the more chearfully Deliver me so will I keep thy statutes Ver. 135. Make thy face to shine upon thy servant and teach me thy statutes The fourth petition is for spiritual consolation and increase of sanctification Whence learn 1. Albeit the sense of Gods favour to us may be withdrawn for a time yet the right which we have to God reconciled to us in Christ may bear us out in the hope of having it renewed unto us in his service Make thy face to shine upon thy servant 2. Because the Lord useth with the light of consolation to give also the light of direction in duties we should seek both and wait for both from the Lord Make thy face to shine and teach me thy statutes 3. As there are degrees of Gods manifesting of his favour and degrees of profiting in the obedience of Gods Word so should we seek the increase of both and no measure received should hinder the seeking of a greater measure as the often repeating of the same petitions in effect doth shew Make thy face to shine upon thy servant and teach me thy statutes Ver. 136. Rivers of waters runne down mine eyes because they keep not thy Law He addeth a reason to this last petition because it grieved him much to see God dishonoured by them among whom he lived and to see them by not obeying Gods statutes draw upon themselves Gods wrath Whence learn 1. He who is sorrowfull for dipleasure and dishonour done to God may look to be comforted by God as the connexion of this reason with the former petition doth teach 2. True zeal is so farre from private revenge of personal injuries received by persecutors as it can pitty their miserable case and mourn for them Rivers of waters runne down mine eyes because they keep not thy Law 3. Godly affections are larger then bodily expressions can set forth and that which bodily expressions do set forth signifieth a will to vent much more then the body could furnish Rivers of waters runne down mine eyes because they keep not thy Law TSADDI Ver. 137. Righteous art thou O LORD and upright are thy judgements In the last verse of this section he prayeth for a greater measure of the saving knowledge of the Scripture most ardently and premiseth eight reasons before the prayer from which he doth inferre his petition as a conclusion The first reason of this petition is from the righteousnesse of God which appeareth in the Scripture and in the execution of Gods Word Whence learn 1. The way set down in Scripture for justifying of men and the
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