they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
doth presuppose 2 To correct our natural errour it is wisdom to consider that many men have had plenty of meanes and have managed them skilfully and painfully and yet without successe For except the Lord build the house they labour in vaine that build it 3 As it is a duty for men to provide for their own commodious living and their families well-being by allowed meanes and in their incorporations to provide for Magistrates Rulers and other things needful for the defence and welfare of the incorporation and not to neglect the meanes so must God be looked unto believed in and depended upon because he only can give the blessing he can work without meanes but the meanes can effect nothing without him Except the Lord keep the City the watchman doth watch but in vain 4. The Lord justly doth plague the painfulnesse of some who toile like infidels in the use of the meanes whereby the truth of the doctrine doth appear It is vain for you to rise up early to set up late and to eat the bread of sorrowes that is sparingly to feed upon course morsels to eschew expences 5. It is the only way for having a quiet minde and good successe to use the meanes without anxiety and to commit the successe unto God and this wisdom is the proper gift of Gods chosen children For so he giveth his beloved sleep Ver. 3. Lo children are an heritage of the LORD and the fruit of the wombe is his reward 4. As arrowes are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate From the second doctrine Learn 1. The Lord will be seen in a special manner in the withholding or giving children to married persons and will have the benefit acknowledged when he doth bestow it Lo children are an heritage of the Lord and the fruit of the wombe is his reward 2. When God giveth children for a blessing he giveth grace as to the Parents to bring them well up so to the children to be comfortable to their Parents and to go about their Parents businesse so readily as arrowes out of the bowe As arrowes are in the hand of a mighty man so are children of the youth 3. In peace and war dutiful children will do for their Parents and for their Pastors Magistrates Rulers as their fathers and mothers for the Parents who have such children shall not be ashamed but shall speak with the enemies in the gate 4. Temporal benefits are then evidences of happinesse when the man is a believer in God and a depender upon him and is blessed spiritually by God for of such only doth the Psalmist say Happy is the man that hath his quiver full of such arrowes as gracious children or gracious subjects are PSALME CXXVIII THe scope of this Psalme is to shew the blessedness of the man that feareth God which doth appeare First in the temporal blessing of him in his calling v. 1 2. Secondly in his familie v. 3 4. Thirdly in pouring spiritual blessings upon him v. 5 6. Ver. 1. BLessed is every one that feareth the LORD that walketh in his wayes 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee From the doctrine of the blessedness of the man that feareth God Learn 1. That the sure evidence of a sound believer and truly blessed man is the true fear of God keeping him in the awe and reverent obedience of God Blessed is every one that feareth the Lord. 2. He is not the man that feareth God whose fear is taught by the Precepts of men or who deviseth to himself wayes of Gods service and bindeth superstitious bonds upon his own conscience but he that walketh in the prescribed paths of the obedience of Gods commands only he feareth God that walketh in his wayes 3. The fear of God doth not consist with an idle life but requireth that a man according to his abilities should be employed in some lawful exercise profitable for the use of the incorporation where he liveth for here the labour of his hands is presupposed whereby Gods blessing of him may be derived unto him Thou shalt eat the labour of thine hands 4. It is no small favour from God to have the right and comfortable use of Gods benefits given unto us and only the godly man who is painful in his calling hath the promise of this Happy shalt thou be and it shall be well with thee Ver. 3. Thy wife shall be as a fruitful vine by the sides of thine house thy children like Olive-plants round about thy table 4. Behold that thus shall the man be blessed that feareth the LORD From the second evidence which is Gods blessing of his familie Learn 1. Marriage is a state of life well beseeming the godly man and it neither hindereth the fear of God nor the mans felicity but consisteth well therewith Thy wife shall be as a fruitful vine 2. Godlinesse is great gain it hath the promise of this life so far as is good for us and of the life to come wife and children and a table with maintenance competent for the sustenance of the family are branches of blessednesse when bestowed upon a godly man and should be so looked upon Thy wife shall be as a fruitful vine by the sides of thy house thy children like Olive-plants round about thy Table 3. There is a reward for the righteous even in this life and albeit it be not alwayes discerned yet he who shall behold and consider Gods providence about the godly man shall see this temporal favour or the equivalent granted unto him therefore is it said Behold thus that is in this or the equivalent benefit shall the man he blessed that feareth the Lord. Ver. 5. The LORD shall blesse thee out of Zion and thou shalt see the good of Ierusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel From the third evidence of Gods blessing of the true believer and fearer of his Name by giving him things spiritual Learn 1. What measure soever of things temporal the Lord shall give to the man that feareth him he reserveth unto him all the promises of righteousnesse and life which the Lords Word holdeth forth to the Church and of those he shall be sure The Lord shall blesse thee out of Zion 2. The godly man shall not want succession if God see it good for him or if not children of his bobody yet followers of his faith and footsteps in Piety whom he hath been instrumental to convert Thou shalt see thy childrens children 3. Whatsoever estate the Church of God be in during the godly mans life-time he shall behold in the mirrour of the Lords Word and in the sensible feeling of his own experience he shall perceive and take up the
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
us we shal have comfort and the readiest way that can be to come by it Cause me to hear thy loving kindnesse for in thee do I trust 4. As it is the believers trouble to be in such perplexity as not to know how to behave himself in it so is it a part of his comfort and delivery to understand what to do next and how to behave him self Cause me to know the way wherein I should walk 5. He who seeketh direction from God must lift up his heart off all diversions and depend on God only for I lift up my soule to thee is the reason of his petition to be directed Ver. 9. Deliver me O LORD from mine enemies I flie unto thee to hide me The fifth petition is for delivery from his enemies whereunto a reason is added here Whence learn 1. As there is no enemie from whom the Lord cannot deliver a man who is reconciled how potent soever the enemie be so deliverance from ouâ— enemies is a fruit of our friendship with God Deliver me from mine enemies 2. Albeit our enemies had compassed us so as there were no apparent escape yet the believer may finde a hiding place in God I flie unto thee to hide me Ver. 10. Teach me to do thy will for thou art my God thy Spirit is good lead me into the land of uprightnesse The sixth petition is for grace to walk righteously and holily till he came to heaven which he calleth the land of uprightnesse Whence learn 1. In time of trials and troubles men are in no lesse danger of sinning and foul-losing then they are to fal into further bodily dangers and inconveniencies and have need in the sense of their inability to walk circumspectly and to seek direction from God Teach me to do thy will 2. The Covenant of grace wherein the believer is entered giveth ground to pray and hope for the growth of sanctification Teach me to do thy will for thou art my God 3. We have need of such teaching as hath with it leading such direction as hath with it strengthening unto obedience such information as doth direct us not only in the general rule but also how to apply it in particular actions and which doth not leave us in any part of our dutie to our selves Teach me lead me 4. Heaven is the land of uprightnesse and we must have the Lords constant teaching and his constant leading of us till we be possessed of heaven Lead me into the land of uprightnesse 5. The teacher and leader of believers in the obedience of Gods Word and Will is the Spirit of God whose goodnesse must be opposed to our natural sinfulnesse and ill deserving Thy Spirit is good lead me into the land of uprightnesse Ver. 11. Quicken me O LORD for thy Names sake for thy righteousnesse sake bring my soule out of trouble The seventh petition is for some reviving of his damped and dead spirit and the eighth is for ending the course of the enemies persecution of him and reasons are subjoyned to both Whence learn 1. Albeit believers be subject to soul-fainting and deadnesse yet they retain life spiritual in such a measure as maketh them still sensible of their own weaknesse and able to bemoan themselves unto God who is able to revive them Quicken me O Lord. 2. It concerneth God in his honour to revive the spirits of the contrite ones when they have their recourse unto him Quicken me O Lord for thy Names sake 3. Albeit the Lord acquaint his children with trouble yet he will not suffer them to lie still in trouble but will in due time set them free Bring my soule out of trouble 4. The Lord will have his justice not terrible to his children in trouble but comfortable and a pawne of their delivery from their oppressors For thy righteousnesse sake bring my soul out of trouble Ver. 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soule for I am thy servant The ninth petition is for the overthrow of his desperate enemies whereunto reasons are added Whence learn 1. The enemies of the righteous who are persecuted for righteousnesse shall perish Cut off mine enemies destroy them all 2. Mercy to the Lords oppressed children and justice against their enemies go together and the work of justice on persecutors is a work of mercy to the oppressed Of thy mercy cut off mine enâ—mies 3. As the conscience of endeavour to serve God giveth sweet refreshment in time of trouble so our short coming must not deprive us of the title of servants but we must assert our interest in God our Master and Lord so long as we love to do his will as David doth here for I am thy servant PSALME CXLIV DAvid being now King but yet not fully setled on his throne in this Psalme giveth thanks to God for the work already wrought v. 1 2 3 4. and prayeth for compleating the deliverance and setling of him in his Kingdom v. 5 6 7 8. and in hope to be heard promiseth praise to God v. 9 10. and in the last place repeateth his petition with reasons taken from the benefit which should redound unto the Lords people by setling of him in his Kingdom v. 11 12 13 14. Vers. 1. BLessed be the LORD my strength which teacheth my hands to warre and my fingers to fight 2. My goodnesse and my fortresse my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me 3. LORD what is man that thou takest knowledge of him or the sonne of man that thou makest account of him 4. Man is like to vanity his dayes are as a shadow that passeth away In Davids thanksgiving for what the Lord had done for him Learn 1. As we are to praise God for mercies received when we would have new mercies so we are to strengthen our faith for receiving new benefits by looking what we have received already as David doth here 2. The believer hath all his abilities and furniture not so much in what is received already in himself as without himself in God Blessed be the Lord my strength 3. As what skill what furniture of strength what successe a man hath in any thing is of the Lord so the acknowledgment thereof is both a part of his thankfulnesse unto God and a meanes of the confirmation of his own faith Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight 4. What the Lord is in his own nature he is in his good-will Covenant and operation toward the beleever and so appropriate unto the believer as his own treasure out of which he is furnished in all things therefore David calleth him My goodnesse 5 â—â—ny evils are ready to rush in upon the believer which the Lord wardeth off as a bulwark and upon this account David aith My fortresse 6. When trouble from the world and inferiouâ— creatures do fight against the
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
man is a rational servant as knowing what he doth to be warrantable service and so was Moses in all the house of God a faithful servant doing all as God commanded Moses and so was Phinehas here Gods servant following morally a clear divine inspiration a clear command and direction and therefore had he also Gods morall approbation For it was counted to him for righteousnesse 11. As there is a justification of a mans person which is only by faith in Jesus Christ so there is a justification of a certain deed or action when it is accepted by God for service and of this sort is the justification of Phinehas his zealous act for this act was imputed unto him for righteousnesse or for a righteous piece of service 12. What God doth justifie whether it be a man or a mans action no man may condemne it for it standeth absolved as in this may be seen It wat imputed unto him for righteousnesse unto all generations for evermore Ver. 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they provoked his spirit so that he spake unadvisedly with his lipâ— The seventh sin confessed is murmuring at Meribah for want of water whereby meek Moses was drawen in the snare of a rash speech and of a notable inconveniency Numb 20. Whence learn 1. Oft repeated sin obstinately persisted in cannot but provoke God to anger for as before they had murmured so also now murmuring again They angered God at the waters of strife 2. When the Lords servants in doing their calling are striven against there God is also striven against for this cause the place where the people strove with Moses is called the waters of strife to wit with God because they strove with Moses 3. The Lords servants are in danger to be drawen into sundry tentations and snares by the evil carriage of the people over whom they have charge as by occasion of the peoples murmuring It went ill with Moses for their sakes 4. Albeit men are to be pitied who are provoked to sin yet the provocation excuseth not the sinner but it aggravateth the sin of the provoker as here It went ill with Moses yet for their sakes Because they provoked his spirit 5. In the holiest of men there are reliques of sin unmortified and such weaknesse as they may readily fall into sin in an houre of tentation For Moses spake unadvisedly with his lips 6. It is a dangerous case to come unto the Lords holy service with any passion or carnal perturbation or to mingle Gods publick service with our passions as in the case of Moses doth appear 7. The leading of an holy life in the former time of a â—ans life cannot justifie nor excuse an ill action thereafter nor hinder Gods wrath when the sin breaketh forth as is to be seen in Moses case with whom it went ill because he spake unadvisedly with his lips Ver. 34. They did not destroy the nations concerning whom the LORD commanded them The eight sin is their disobedience to Gods command after they were placed in the land of Canaan which is set down in sundry particulars The first is their sparing of the Canaanites whom God commanded them to destroy Whence learn 1. Neglect and omission of that which God doth command to be done doth bring men under guiltinesse and challenge and wrath and proveth the fountain of more mischief afterwards then men are aware of as here appeareth They did not destroy the nations concerning whom the LORD commanded them 2. Men should not spare the lives of those whom God commandeth to destroy lest God make a quarrel of it as here he doth against the Israelites Ver. 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare unto them The second particular following on the former sparing of the Canaanits is forbidden marriages with them and contagion of their ill manners Whence learn 1. Sinnes of omission make way for and draw on sins of commission as here we see 2. Unequall matching with open Idolaters draweth on contagion of Idolatry They were mingled with the heathen and learned their works And they served their Idols 3. Making of images in the matter of Religion is a work of the heathen for so it is here reckoned and called their work 4. Image-worshipping and Idolatry is a sin that is easily learned the contagion whereof doth spread quickly For the Canaanites Idols were a snare to the Israelites 5. Service to Images is condemned of God as worship of Images is condemned yea God comprehendeth under service all and whatsoever respect done to Images as an abominable and damnable sin For they served their Idols is here the challenge 6. How pleasant soever and delectable and profitable men do plead Images to be yet God esteemeth of them as dolefull inventions which bring no profit to their servants and worshippers save dolour and grief for so much doth the word in the Original give us to understand 7. Whatsoever faire pretences men do suffer themselves to be led away with unto the fellowship of Idolaters and service of images are nothing but deluding deceits which shall bring on the contrary evils undoubtedly They served their Idols which were a snare to them Ver. 37. Yea they sacrificed their sons and their daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed unto the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions A third particular of their disobedience in Canaan is their sacrificing their children to Idols whereby the land was fearfully polluted Whence learn 1. When men depart from the rule of Gods Worship there is no stay nor standing till they fall into the grossest Idolatry whereunto they are tempted Yea saith he they sacrificed their sonnes and daughters 2. The rage of Idolatry is such as it will not spare whatsoever is dearest even the lives of children and friends to maintain it They sacrificed their sons and daughters 3. The service done to Idols and Images of mans devising is not done to God as men do pretend who worship them but to Devils who are the devisers suggesters nnd enticers of men unto all sort of unlawful worship and who are served and obeyed in effect by false Religion Deut. 32.17 2. Chron. 11.15 1 Cor. 10.20 They sacrificed their sons and daughtâ—rs unto devils whom they sacrificed unto the Idols of Canaan 4. Idolaters are blood-thirsty and do not stand for the innocency of any party or person by whose blood-shed the Idol may be honoured and Satan may be pleased who is a liar and murtherer from the beginning They shed innocent blood even the blood of their sons and daughters whom they sacrificed to the Idols of Canaan 5. When innocent blood is shed the land
godly persecuted nor hinder their accesse unto God or Gods befriending of them for so teacheth the Psalmist But do thou for me O God the Lord. 2. It concerneth God in his glory as to punish his foes so to defend his friends and children Do thou for me for thy Names sake 3. The plea of the believer is not his own goodness but the readiness of Gods mercy unto Supplicants Because thy mercy is good deliver thou me 4. Because God is good and merciful therefore he will not suffer his own to perish in their affliction Because thy mercy is good deliver thou me 5. Before the Lord do comfort his children in their affliction he bringeth them to the sense of their own insufficiency and of their need of his help and when this poverty of spirit is given it is a fore runner of delivery Deliver thou me for I am poor and needy 6. As the Lord by affliction doth waken the sense of sin and wound the mans spirit so is he a ready Physician to the contrite Deliver thou me for my heart is wounded within me 7. This mortal life is like a shadow and when affliction is superadded to mortality mans life is like the shadow of the evening which is speedily stretched forth til it vanish and when a Saint is in this condition he may expect the fruit of Gods compassion as here Deliver me for I am gone like a shadow when it declineth 8. The children of God must not look for any certain dwelling place but to be driven to and fro by persecution as the winde maketh the locust to leap from place to place I am tossed up and down as the locust 9. The grief of the godly under persecutioâ— may overcome the natural comfort of meat and drink and bring their body to wasting leannesse My knees are weak through fasting and my flesh faileth of fatnesse 10. As it is usual for the wicked to mock the godly being brought low by persecution so there is no part of the crosse more heavie to the godly then derision I became also a reproach unto them when they looked upon me 11. That which God doth threaten for a curse on the wicked may for the point of outward calamity fall upon the dearest children of God as what is threatened Deut 28. in sundry things is here found on the persecuted childe of God I became a reproach unto them they shaked their heads Vers. 26 Help me O LORD my God O save me according to thy mercy 27. That they may know that this is thy hand that thou LORD hast done it 28. Let them curse but blesse thou when they arise let them be ashamed but let thy servant rejoyce 29. Let mine adversaries be clothed with shame and let them cover themselves with their own confusion as with a mantle He prayeth again for help and addeth more reasons especially this reason that so the difference of Gods dealing with his servants and with his foes may the better appear Whence learn 1. As trouble is lengthened and lyeth on so must prayer be repeated and insisted upon as here Help me O Lord my God and save me according to thy mercy 2. When the Lords children do perceive that Gods honour is obscured by their suffering they become no lesse desirous to have God restored to his honour then to have themselves delivered from trouble Save me that they may know that this is thy hand that thou Lord hast done it 3. Albeit the Lord be the inflicter of the troubles of the godly for their trial and for manifestation of his truth toward them and grace in them yet the world cannot perceive this till God lift up the hand of his own out of trouble Save me that they may know that this is thy hand and that thou Lord hast done it 4. When God sheweth himself reconciled to a soul light ariseth in trouble to let them see both their own relief and the overthrow of their adversaries as here is shewen in the proposition of the condition of the godly and their enemies 5. It matters not what the enemie speak against the godly so long as God approveth them yea the more the enemie be despiteful the more will the Lord be kinde to his servants Let them curse but blesse thou 6. When the controversie between the godly and their persecutors cometh before the Lord to be judged shame shall cover the face of the persecutor and Gods childe shall rejoyce When they arise to wit for pleading of their cause let them be ashamed but let thy servant rejoyce 7. The pretences whereby the wicked deceive their own consciences in persecuting the Saints shall be their sin and their shame and confusion Let mine adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle Ver. 30. I will greatly praise the LORD with my mouth yea I will praise him among the multitude 31. For he shall stand at the right hand of the poore to save him from those that condemne his soule He closeth his prayer and the Psalme comfortably Whence learn 1. Albeit the persecuted children of God be put to mourning and prayer for a time yet the issue of their exercise shall be joy and praise For I will greatly praise saith the Supplicant here 2. It is not unusual to God to make the delivery of his children manifest before the people who were witnesses of their hard usage by the wicked and to make his servants to proclaim his praise with their own mouth I will greatly praise the Lord with my mouth yea I will praise him among the multitude 3. As Satan v. 6. shal stand at the right hand of the Persecutor both to drive him on to perdition in his sin and then to accuse him torment him for it so shall the Lord stand at the right hand of his persecuted servants in their lowest condition to strengthen them under their trouble and to deliver them out of it For he shall stand at the right hand of the poor to save him from them that condemn his soul. 4. Albeit the experience of the promised delivery be not yet come yet the foresight of it by faith in Gods Word and gracious nature is sufficient cause of joy to the persecuted Saint and matter of praise unto God I will greatly praise the Lord with my mouth for he shall stand at the right hand of the poor to save him PSALME CX THis Psalme containeth the doctrine of Christ God and man in one person concerning his everlasting Kingdom and Priesthood whose Kingdom albeit begun to be manifested among the Jewes yet was to be extended unto the Gentiles with great success v. 1 2 3 As for his Priesthood he is setled therin for ever by an Oath v. 4. and that with the overthrow of his enemies how great or many soever v. 5 6. yet not without Christs sufferings by which he was first to be humbled and then to be exalted v. 7.
his honour to draw the chariot of his triumph that it may ride prosperously saying Save now I beseech thee O Lord send now prosperity 4. Christ is not come unsent into the world but with commission to save his people from their sins He cometh in the Name of the Lord. 5. Together with Christ all blessings do come which every believer should heartily acknowledge and proclaim Blessed be he that cometh in the Name of the Lord. 6. The Priests and Ministers of the Lord have warrant from the Lord to blesse all them that blesse Jesus Christ for after the acclamation which the people give to Christ the Ministers of the Lord pronounce the people so many as do heartily receive him as theiâ— King to be blessed We have blessed you say they to the people out of the house of the Lord. 7. Comfort against all sin and misery is brought unto the Church by Christ and they who sate in darknesse in him have seen a great light which should be acknowledged as here God is the Lord who hath shewen unto us light 8. As the Ministers of the Lord do preach that believers in Christ are blessed so should they set them all on work and themselves also with them to expresse by all means their thankfulnesse to God for the great grace sent by him Binde the sacrifice with cords even unto the bornes of the Altar Ver. 28. Thou art my God and I will praise thee thou art my God I will exalt thee 29. O give thanks unto the LORD for he is good for his mercy endureth for ever In the last place the Psalmist as a type of Christ proclaimeth the Covenant between the Father and Christ and between God and himself in Christ as a setled and ratified bargain and exhorteth the Church to thanksgiving as he began as we take this for the speech of Christ triumphing in his Church We learn 1. The Father and Christ both before he was incarnate and after do stand agreed in the Covenant of Redemption for Christ faith here to the Father Thou art my God 2. By vertue of the Covenant of Redemption between God and and Christ the Mediator all sufferings and battels for the elect are undertaken and such deliverance given from all troubles and victory over all enemies is obtained as the Mediatour is satisfied about it and praiseth God Thou art my God and I will praise thee and over again Thou art my God and I will exalt thee 3. By vertue of the Covenant of Redemption God is the believers God also and ought to be praised and more and more exalted in our hearts and outwardly by us for as Châ—ist calleth God his Father and our Father his God and our God so every one who do believe in him may say to God Thou art my God and I will praise thee thou art my God I will exalt thee 4. The goodnesse of the Lord in sending Christ a Saviour unto us and the constancy of his mercy to us â—n him calleth for everlasting praise and thanks unto God from us O give thanks unto the Lord for he is good for his mercy endureth for eâ—er PSALME CXIX WE read of no man who had more troubles and exercises of conscience or greater vicissitude of changes outward and inward or more frequent experiences of his owne weaknesse witlesnesse and sinfulnesse or of Gods merciful direction consolation and deliverance then David This man did the Lord fit by the immediate inspiration of the Holy Ghost for the edification of the Church to expresse his exercises and good deliverances from them all and in this Psalme as in a bundle he hath collected the summe of his holy meditations and of the profitable uses which he made of the revealed Will of God in Scripture in all the conditions wherein he was to teach all the faithful after him to have the Word of God in special regard and to have respect unto it as the only rule whereby they might finde direction consolation and salvation however matters went To this end for memories sake he hath filled the Hebrew Alphabet with twenty two meditations every one of them beginning with a several letter of the Alphabet and every section having eight verses beginning with the same letter and every verse almost of every section under some expression making mention of the Scripture The words wherein the Scripture or revealed Will of God in Scripture here is expressed is one of these ten 1. The law or doctrine which signifieth the Lords Will to be taught of God that all men should learn it 2. Statutes which signifieth that this revealed Will of God containeth the duties which God hath appointed and prescribed for our rule 3. Precepts which signifieth that this Will of God is imposed by the authority of our sovereign Law-giver The fourth is commands which signifieth that this revealed Will is committed unto our trust to be kept The fifth testimonies which signifieth that this revealed Will of God doth testifie of our dutie and our doings whether conforme or not to the Rule and testifieth also what event may be expected by our beleeving or misbelieving by our obedience or disobedience thereof 6. Iudgements which signifieth the Scripture to be Gods judicial decree ordaining how our words deeds and thoughts should be ordered what shall be the execution of his will answerable thereto 7. Oracle or speech because the Scripture proceedeth as it were from the mouth of God 8. The Word which signifieth Gods expounding his minde to us as if he were speaking unto us 9. The way of God which signifieth the Lords giving direction for our several actions how we should walk as by so many steps unto the Kingdome of Heaven 10. Righteousnesse which signifieth that the Word of God hath in it the way how a man shall be justified to wit by faith and how a justified man should approve himself to God and man as justified by faith and that every sonne of wisdom must and will justifie this Word of God as the perfect Rule of righteousnesse ALEPH. In the first section he describeth the blessed men to be only they who walk in the obedience of faith as Gods Word prescribeth ver 1 2 3. and then he maketh application of this doctrine to himself v. 4 5 6 7 8. Ver. 1. BLessed are the undefiled in the way who walk in the law of the LORD 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also do no iniquity they walke in his wayes In the description of the truly blessed man Learn 1. This is the first lesson for direction of a mans life to know wherein true blessednesse doth stand and who is the blessed man for the beginning of this Psalme with this doctrine insinuateth so much 2. Albeit every mâ—n confusedly desireth happinesse yet it is the propertie of the children of God effectually and in earnest to seek true happinesse as the description of the blessed man doth
it shall finde a sweet lively and comfortable light in it to carry him through all the dark passages of this miserable and sinful life that he shall have cause to say Thy Word is a lamp unto my feet c. Ver. 106. I have sworn and I will perform it that I will keep thy righteous judgements The second evidence of his purpose to conforme his life to the rule of the Word is the tying of himself by an oath to endeavour to keep it Whence learn 1. The upright man is willing to be bound to the obedience of Gods Word not only with the necessary bond of Gods Command and of his natural duty to his Sovereign but also by the straitest voluntary bonds he can and will not repent his resolution for ever I have sworne and will perform it that I will keep thy righteous judgements 2. Vowes Covenants and Oathes to tie us unto the faith profession and obedience of the true Religion set down in Scripture are lawful and sanctified meanes to help us to be constant I have vowed and will perform it that I will keep thy righteous judgements 3. The equity of all the Commands of God should be a great motive to fasten us unto the obedience thereof I will keep thy righteous judgements Vers. 107. I am afflicted very much quicken me O LORD according to thy Word A third evidence of his purpose to make use of Gods VVord is his seeking nothing for his comfort and encouragement in his greatest affliction except the quickening of spiritual life in himself by the VVord Whence learn 1. It is no strange thing for the most holy men to be acquainted with the saddest sort of affliction bodily and spiritual I am afflicted very much 2. From whence soever affliction doth come faith goeth to God only for comfort as here Quicken me O Lord. 3. VVhen God is pleased to make the VVord of Promise lively or to performe what the promise alloweth us to expect such a consolation is a sufficient antidote to the heaviest affliction Quicken me O Lord according to thy VVord Ver. 108. Accept I beseech thee the free-will-offerings of my mouth O LORD and teach me thy judgements A fourth evidence of his purpose to make use of Gods VVord is his present practising of it in offering spiritual sacrifices of confession praise and prayer that his service may be acceptable and that he may be taught yet more in the obedience of the VVord VVhence learn 1. It was spiritual moral service which the Lord by the Ceremonial Law did teach his people of old to offer unto him through Christ and the godly in the Jewish Church were not ignorant of this for here the Psalmist prayeth Accept I beseech thee the free-will-offerings of my mouth 2. Albeit our best service be unworthy of it self to be presented to God but must have weight by Gods gracious acceptation yet must we offer it and have hope through Christs sacrifice that it shall be accepted Accept I beseech thee the free-will-offerings of my mouth 3. Together with the offer of our present service it is good to joyne the purpose of growing in obedience and prayer for grace so to do still Accept the free-will-offerings of my mouth and teach me thy judgements Ver. 109. My soule is continually in my hand yet do I not forget thy law The fifth evidence of his purpose to practise Gods VVord is his resolution on all hazards even of his life to keep affectionate memory and actual respect unto Gods revealed will Whence learn VVhosoever will live godly must resolve to run hazard of life daily in the time of persecution and he who layeth his reckoning so hath evidence in himself of his upright purpose to follow Gods VVord My soul or my life is continually in my hand as ready to be laid down for maintaining of righteousness Yet do I not forget thy law Ver. 110. The wicked have laid a snare for me yet I erred not from thy Precepts The sixth evidence of his purpose of constancy in Gods service is his approving of his former carriage in his by-past trial which sheweth he is resolved so to do also for time to come Whence learn 1. It is usual with persecutors to make acts and statutes or to broach some danger one or other which shall either force the godly to go off the right way of obedience to Gods VVord or to fall in the snare The wicked have laid a snare for me 2. The godly must hold on the royal way of Gods commands whether he fall in the snare of worldly inconvenience or not as the Psalmist did Yet I erred not from thy Precepts 3. He who hath kept the high-way and hath troden upon snares and repenteth not his course giveth evidence of his sincere purpose to follow the Lord thereafter also through all dangers as this example teacheth us Vers. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart A seventh evidence of his purpose to adhere to Gods Word is his placing of his riches and pleasure in his adhering unto it Whence learn 1. The Word of God beleeved is the surest riches of the Saints which when all things faile doth maintaine and hold up their right unto God and eternal life and so should it be looked upon by the beleever Thy testimonies have I taken as my heritage for ever 2. The felt benefit of the Word of God furnishing spiritual light comfort peace strength meat drink clothing and whatsoever commodities an inheritance can yield is and should be the joy of the believer and a tie upon his heart to make him stick close unto it Thy testimonies have I taken as my heritage for ever for they are the rejoycing of my heart Ver. 112. I have inclined mine heart to perform thy statutes alway even unto the end The eighth evidence of his purpose to practise the Word of God is the bent of his heart carrying him on to performe whatsoever God doth command all the dayes of his life Whence learn 1. Albeit it be Gods work only to incline the heart unto Gods testimonies as we see v. 36. yet when God hath made the change and his childe is content to follow the direction of Gods Word this inclination of the heart is counted also the mans own work as here I have enclined my heart 2. As only hearty service pleaseth the Lord so that only is sincere and constant which proceeds from the heart and he who findeth this inclination hath in himself the witnesse of his sincerity I have enclined my heart to perform thy statutes alwayes even to the end SAMECH Vers. 113. I hate vaine thoughts but thy Law do I love 114. Thou art my hiding place and my shield I hope in thy Word As he gave before evidences of his affection to the Scripture and of his purpose to obey it in his practice so in this section he giveth six evidences of his hatred
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
for pleasure and that man for riches and he for honour and he for preferment the Lords children should be seeking grace to serve God as the Psalmist did I cried with my whole heart hear me O Lord and I will keep thy statutes 2. When the conscience can bear witnesse of hearty seeking of grace to serve God the Supplicant may confidently call for and expect comfortable quickening of his spirit unto Gods service as the comparison of this verse with the 149. verse doth shew 3. Whatsoever spiritual grace we seek of God we should seek it earnestly for if we seek it so as if we did not regard whether we obtained our request or not such seeking should under-value the grace which we seek I cried with my whole heart Vers. 146. I cried unto thee save me and I shall keep thy testimonies Another branch of the argument is because he did not pray for delivery out of his trouble for satisfaction of his natural desire but that he might give further proof of his purpose to obey Gods Word Whencee learn The conscience of a sincere purpose to seek God may encourage us to seek both consolation and lively ability to serve him I cried unto thee save me and I shall keep thy testimonies Vers. 147. I prevented the dawning of the morning and cried I hoped in thy word A third branch of the argument is because out of hope to finde the fruit of Gods promises he had been early about the duty of prayer Whence learn 1. Prayer should be earnestly followed and with no small diligence in using of the meanes specially of prayer so the Lords children come by their holy desires as here we see I prevented the dawning of the morning and cried 2. Looking unto the Word doth furnish faith and hope and faith and hope do furnish prayer or else the Supplicant might soon faint I cried I hoped in thy Word Ver. 148. Mine eyes prevent the night-watches that I might meditate in thy word A fourth branch of the argument is because when his nights rest was broken by troubles he did meditate on Gods Word when his persecutors were securely sleeping Whence learn 1. The difficultie wherein the Lords children are cast many times doth bereave them of their nights rest Mine eyes prevent the night-watches 2. The time which solicitude doth take from our sleep is to be spent upon prayer and meditation of Gods Word and not upon perplexing thoughts Mine eyes prevent the night-watches that I might meditate in thy VVord Vers. 149. Heare my voice according unto thy loving kindnesse O LORD quicken me according to thy judgement This is the main petition in this section put up for renewing and encreasing in him the vigour of spiritual life by faith in the Word wherein he giveth a second reason of this his prayer taken from Gods kindnesse expressed in his promises Whence learne 1. Albeit a man had no special promise of help in a particular exercise of trouble yet the consideration of Gods mercy and loving kindnesse manifested in general in his Word is a sufficient ground to strengthen his hope to be helped Hear my voice according to thy loving kindnesse O quicken me according to thy judgements 2. As the feeling of spiritual deadnesse doth argue life and sense in Gods children so doth it fit a man for renewed influence and sense of spiritual life O Lord quâ—cken me according to thy testimonies Vers. 150. They draw nigh that follow after mischief they are far from thy law 151. Thou art near and all thy Commandments are truth The third reason of his petition is because his enemies were ready to do him a mischief and were far from regarding Gods law but he believed God was the more nâ—ar to deliver him and that his Word was true and therefore he desireth renewed vigour of spiritual life Whence learn 1. The more near that danger is the more ground of confidence have Gods children in their danger to call and hope for the influence of his Spirit They draw near that follow after mischief 2. The further the enemies of the godly are from Gods law and the nearer they are to do a mischief the nearer are Gods children to finde the communion of the life of God They draw near that follow after mischief they are far from thy law 3. For the consolation of a sufferer for righteousnesse it is necessary to believe Gods readiness to deliver him and to believe the truth of Gods Word whereby his cause is justified for the following of Gods command is a pledge of Gods assisting of him and delivery also no lesse then a promise Thou art near and all thy Commandments are Vers. 12. Concerning thy Testimonies I have known of old that thou hast founded them for ever A fourth reason of the petition is because he had long since experience of the everlasting stability of Gods testimonies and therfore craveth to be quickned according to them Whence learn 1. The faith of the stability unchangablenes of Gods Word in general is a good meanes of applying and making use of the passages thereof in particular Concerning thy testimonies I know that thou hast founded them for ever 2. By-past experience of the truth of Gods VVord is an encouragement to hope for help in like trials afterward Concerning thy testimonies I know of old that thou hast founded them for ever RESH Vers. 153. Consider mine affliction and deliver me for I do not forget thy law In this section he prayeth for delivery out of his affliction and for quickening of him by consolation and spiritual ability to serve God till the deliveâ—y came and to strengthen himself in the hope of obtaining this he bringeth forth eight reasons of his petition The first is the conscience of his adherence unto and endeavour to obey the Lords Word Whence learn 1. Albeit the Lord cannot but see and consider our trouble yet we can hardly rest satisfied till he by real effect make it evident that he pitiâ—th us in our affliction and delivereth us out of it Consider mine affliction and deliver me 2. As no trouble or tentation should drive us from the obedience of Gods Word so the more closely we adhere to the Word in the obedience of faith the more may we be assured to be delivered Deliver me for I do not forget thy law Ver. 154. Plead my cause and deliver me quicken me according to thy Word He urgeth the same petition and insinuateth a second reason for it from the Lords engagement by his Word to be Advocate for him to deliver him and to quicken him Whence learne 1 Albeit the godly under persecution have a good cause yet they cannot plead it except God their Redeemer shew himself as Advocate for them therefore prayeth the Psalmist Plead my cause 2. When God the Redeemer pleadeth a mans cause he doth it to purpose really and effectually Plead my cause and deliver me 3. Except the Lords Clients shall finde new influence from
whosoever do really embrace the true doctrine of justification by grace whereby men justified by faith become the servants of righteousness in their life are indeed Saints and are called to rejoyce Let thy Priests be cloathed with righteousnesse and let thy Saints shout for joy 4. It is the duty of the whole Church to pray for such a Ministery and for such effectual blessing following on it as may make sinners become Saints and sad souls to sing for joy as here is prayed for Vers. 10. For thy servant Davids sake turne not away the face of thine anointed The second maine petition is for the manifestation of Gods respect unto Davids off-spring wherein under the figure of Davids successors in the Kingdom he prayeth for the Kingdome of Christ as before he prayed for his Priesthood Whence learn 1. Every faithful member of the Church should pray as for the Churches welfare so also for the welfare of the supreme Magistrate and of the Civil State whereof they are members for so runneth the prayer here in the figure Turne not away the face of thine anointed to wit the King of Israel for whom they pray that he benot put to shame by disappointment of his hopes 2. The Lords anointed or the supreme Ruler of the Lords people should be a daily Supplicant unto God and a depender upon him for the petition doth presuppose that his face was toward the Lord praying to him and waiting for good from him Turne not away the face of thine anointed 3. The Lords Covenant is of great respect with God and should be made much use of by us as here we are taught For thy servant Davids sake turne not away the face of thine anointed that is for the Covenants sake made with David in the type and with Christ represented by him refuse not his lawful petitions 4. The truth intended in the type teacheth us that the intercession of Christ for his subjects shall never miscarey nor shall Christ be refused in what he willeth to be done to or for his subjects for in him the prayer is surely heard Christ that anointed One cannot be refused nor any who truly do pray in his Name Vers. 11. The LORD hath sworne in truth unto David he will not turne from it Of the fruit of thy body will I set upon thy throne 12. If thy children will keep my Covenant and my Testimony that I shall teach them their children also shall sit upon thy throne for evermore For strengthening of faith in this petition he calleth to minde more particularly the Covenant of God with David Whence learn 1. Every Word and circumstance of Gods promise is worthy to be looked upon and well considered as this example teacheth us 2. Whosoever do seek a benefit according to Gods Word ought firmly to believe the promise of it and to rest upon the stability of the promise as here we finde the example The Lord hath sworne he will not turne from it 3. Albeit the promise that Christ should come of David be absolute and setled with an Oath yet the promises of temporal things made to David are conditional as God should see fit to give them and as his children should carry themselves in Gods obedience so should they have temporal benefits and succeed him in the temporal throne If thy children will keep my Covenant and my testimonies thy children also shall sit upon thy throne for evermore Ver. 13. For the LORD hath chosen Zion he hath desired it for his habitation 14. This is my rest for ever here will I dwell for I have desired it He giveth a reason for the absolute promise of Christs coming to rule the spiritual Kingdom of Israel or the Church because the Lord had chosen Zion in the type and the universal Church under the figure to be his chosen Temple and habitation wherein he delighted Whence learn 1. Where God will settle his Sanctuary there he will settle his Kingdome also Sion must not want a King for the reason here why the Lord will with an oath set up one who shall be the fruit of Davids body upon the throne is Because he hath chosen Sion 2. The Lords pitching upon any place to dwell in or persons to dwell among cometh not of the worthinesse of the place or persons but from Gods good pleaâ—ure alone For the Lord hath chosen Sion he hath desired it for his habitation 3. The Lord resteth in his love toward his Church accepting the persons prayers and service of his chosen people he smelleth a sweet savour in Christ here and his love maketh his seat among his people stedfast This is my rest I have desired it 4 What is promised under typical figures is really everlasting not in regard of the figure but in regard of the signification For this is my rest for ever is true only in respect of the Church represented by Sion 5. No reason is to be craved for Gods everlasting good will to any person or incorporation his pleasure may suffice for a cause This is my rest for ever here will I dwell for I have desired it or have pleasure in it Vers. 15. I will abundantly blesse her provision I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy The rest of the articles of the Lords Covenant with David are so many promises which the Lord doth make concerning the blessing of the Ministers of Christ unto the Churches good and the encrease of Christs Kingdome in despite of his enemies in the last verses From the promise made concerning the blessing of the Ministery for the peoples good Learn 1. The true subjects of Christ shall not want the meanes of spiritual life spiritual meat drink cloathing and whatsoever is necessary for their salvation I will abundantly blesse her provision 2. The dispensation of good things unto Gods children is such as shall make them sensible of their own insufficiency they are not exempted from feeling their wants and being in straits but as they feel their need so shall they be provided for every evil which they feel shall have a perfect remedy in Christ and in his Word which shall satisfie the needy soul I will satisfie her poor with bread 3. Christs Church shall neither want Ministers nor shall his sent Ministers want commission for teaching of saving truth but shall be cloathed with authority to preach and to proclaime salvation to the believers I will also cloath her Priests with salvation 4. The Ministers of righteousness teaching the true way of justification and obedience of faith are also the Ministers of salvation for the cloathing of the Priests with righteousnesse v. 9. is here the cloathing of them with salvation 5. Comfort and joy shall the Lords people have who do imbrace a Ministery cloathed with commission to hold forth righteousnesse and salvation in Christ unto them Her saints shall shout aloud for joy Vers. 17. There