on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted
after the imagination of their own heart and make their own conceits their Oracle their fancie their faith and their lusts their God or will by opposing one or other of the Persons of the Godhead deny and separate the indivisible Essence of one God in three Persons or by receiving the doctrine of some of those many lesser antichrists which are in the world will incorporate themselves in the great mystical body of that one Antichrist spoken of in Scripture or in a word will by rejecting the truth and not receiving of it in love when it is offered bring in upon themselves strong delusions and give a powerful possession of themselves to the devil whereby he may so rule in them as to make them vent whatsoever hell can devise to the dishonour of God and Christian Religion that all such may be damned as for their not receiving the truth in love so also for their taking pleasure in unrighteousnesse according as the Apostle did prophecie should come to passe 2 Thess. 2.11 12. In such a time therefore as this is wherein the Lord is manifesting who are of God and who not who do know God and who not who do follow the Spirit of truth and who are led by the spirit of errour and is deciphering them by this infallible mark which the Apostle giveth 1 John 4.6 that the one giveth a beleeving and obediential eare to the Penmen of holy Scripture the other doth not so what a mercie yea what an honour and happinesse is it for the Lords children to make such use of a setled Ministry which is the great gift of Christ bestowed upon his Church as not to be carried about with every winde of doctrine Eph. 4.11 12 13 14. not to be led away with the errour of the wicked nor fall from their own stedfastnesse but to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Which grace and honour and happinesse that it may not only continue with your Lordship but also be granted to all those that love our Lord Jesus Christ in sincerity is the prayer of Your Lordships ready Servant in the Gospel DAVID DICKSON THE EPISTLE TO THE Reader CHRISTIAN READER IN the two former parts of this work I have spoken my minde to thee in relation to this brief Explication of the Psalmes I will not here keep thee up in the entry of this last part nor say any more unto thee save this It is our bound duty to bless him that inhabiteth the praises of Israel who will have all the Mourners in Sion to be comforted and who as he hath prepared in this mountain unto all people Isa. 25.6 a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined by bestowing Christ and the unsearchable riches of his grace upon every Penitent who fleeth to him for delivery from sin and wrath so hath he also prepared to every such soul the excellent songs of Sion to encrease their festival gladness and for evidencing of his purpose to give unto them everlasting joy after this life is ended hath put in their hands for their comfort in every condition wherein they can be in this present life and valley of tears this sweet-smelled bundle of Psalmes wherein he hath made his works of mercy and of judgement the pawnes of his promises for compleat happiness unto them and also of the utter overthrow and perdition of all their enemies and hath appointed both mercy and judgement to be the matter as of their joy so of his owne glory in the Church to be lifted up as a sacrifice upon the Altar Christ Iesus by the voice of his people singing with grace to him both alone and in company and making melody in their hearts therefore as in the changes of our own particular private condition we have liberty to choose for our use such parts of the Psalmes as do speak most near to our present case So let us be bound in publick meetings of the Church to joyne with the Congregation in singing every truth uttered by Gods Spirit in the Psalmes as we are directed by the Minister and mouth of the meeting for glorifying of him who hath done promised threatened and taught whatsoever is therin expressed Remembring that his Praises are the pillars of our faith and that his joy is our strength and that those calves of our lips are acceptable sacrifices to God through Iesus Christ in and for whom I am thy Servant in the Work of the Gospel DAVID DICKSON A BRIEF EXPLICATION Upon the last Fifty Psalmes PSALM CI. DAvid not being as yet entered in possession of his Kingdome doth by direction of the holy Spirit fall upon a consideration of the duties of a righteous Prince which he setteth down as a rule to be followed by himself and all Magistrates obliging himself to endeavour to conforme his Government thereto wherein he is but a type and shadow of Christ in whom alone the perfect performance of the duties here promised are to be found The principal duties which David undertaketh to discharge may be for orders sake reduced to the number of eight according to the number of the verses Ver. 1. I Will sing of mercy and judgement unto thee O LORD will I sing The first duty which he undertaketh is to delight himself in all royal vertues required for the Government of good or bad subjects and to make those duties his Song and to approve himself to God for the sincerity of his intention in this undertaking Whence learn 1. All the duties of righteous Government may be comprehended under these two heads mercy and judgement for mercy taketh in the care of the poor needy oppressed or injured and judgement taketh in the care of equity and righteous dealing among the subjects with the rewarding of the good and punishing of evil doers mercy provideth for all good things which the subject needeth and judgement provideth for their security and for removing whatsoever evill may trouble them I will sing saith he of mercy and judgement 2. Such as are designed unto any calling especially any publick charge should prepare themselves for it partly by laying before themselves the duties belonging to the right discharge of such a calling and partly by bending of their hearts and laying engagements on their spirits for the faithful discharge thereof for so much doth Davids example here teach us 3 Duties of a mans calling should both be studied unto and discharged with some chearfulnesse and readinesse of minde for I will sing of mercy and judgement importeth so much 4. As it is expedient for the peoples better acceptance of a man to a publike charge that his purpose to discharge his duty therein be published so also it is expedient for the mans stirring up and fastening to his duty that he engage his heart unto God for so doth Davids example teach us Unto thee
O LORD will I sing Ver. 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart The second duty which he undertaketh when God shall come unto him to performe his promise and put him in possession of the Kingdome is that he will cast a copie to all the subjects of godly and wise behaviour in his own person and family according to the rule of Gods Word Whence learn 1. He that purposeth to carry a publick charge well must discharge the duty of a private man well in his own person and make his own personal carriage exemplary to all who shall hear of him for so doth Davids undertaking here teach us 2. It is necessary for our personal carriage and conversing with others that we make the Lords commands our Rule for that is a perfect way and that we studie to make application of general rules prudently according to the circumstances of time place and person for this is wisdome as Davids example doth teach I will behave my self wisely in a perfect way 3. Such as beleeve Gods promises do long to have the performance of them as we see in David who had a promise of the Kingdome and looked long for it O when wilt thou come unto me 4. In the performance of promises the Lord maketh his approaches nearer and nearer unto the beleever and then shall be the nearest communion when God shal perform all that he hath promised unto us for David calleth the giving unto him the possession of the promised Kingdome Gods coming unto him O when wilt thou come unto me 5. A mans holinesse righteousnesse and wisdome is put to proof by his behaviour to his domesticks with whom he doth most frequently and intirely converse for herein doth David promise to give evidence of his walking wisely in a perfect way I will walk within my house with a perfect heart 6. To compleat a mans sincerity it is necessary not only that he have a perfect way and a prudent carriage in it but also that he be upright in his heart intentions ends and motives therefore David addeth I will walk with a perfect heart Ver. 3 I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me The third duty undertaken is that he will be far from plotting of any wicked thing and far from communion with any persons in an evil course which is a proof of the uprightnesse of his heart undertaken in the former verses Whence learn 1. A wicked designe is inconsistent with uprightnesse of heart which hath an aime at pleasing of God and at nothing else but what he will allow I will set no wicked thing before mine eyes 2 A man can hardly be free of an evil course if he shal be tempted unto it except he hate and abhor such courses in other mens practices for he who is resolved to be upright should say truly I hate the work of them that turn aside 3. Albeit an upright heart may be at unawares intangled in a sinful course yet so soon as he doth perceive it to be such he will quit it therefore after David hath said He hateth the work of them that turn aside he addeth It shall not cleave to me Ver. 3. A froward heart shall depart from me I will not know a wicked person The fourth duty undertaken is in relation to the Court and places of trust he will not have in his company nor will countenance a perverse or wicked person Whence learn 2. Among the vices of the heart frowardnesse perversenesse and wickednesse are most of all to be eschewed and abhorred because those evils do harden the heart against admonition and do make it incorrigible in an evil course albeit a better course be shewen therefore David denounceth war against such a disposition A froward heart shall depart from me 2. It is good for a King and for his Court and for his subjects and for the standing of the Kingdome that wicked perverse and impious men be out of credit in the Court and not admitted to places or power of trust for nothing can be more acceptable to God in the point of Government nor more amiable to the subjects then this for which cause David promiseth to the subjects beforehand I will not know a wicked person much more will Christ not know but disclaim such a person Ver. 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer The fifth duty undertaken is the curbing of out-breaking wickednesse especially of that which most hindereth the peace and welfare of the subjects such as is privie slander and open insolencie Whence learn 1. There is no sort of persons more pernicious to a King or to his subjects then is a privie slanderer having credit in Court for he is able to murther any subject and ruine his State by secret and false reports of him while the innocent is ignorant of it and wanteth all place to defend himself and therefore this evil is to be severely punished by the Magistrate Who so privily slandereth his neighbour him will I cut off 2 A Kingdom is not well ruled except proud and insolent spirits whose behaviour speaketh prodigality strife emulation and oppression be taken order with and born down Him that hath a high look and a proud heart will not I suffer And such if they escape mens judgements will not be winked at by Christ in whom the truth of types is accomplished Ver. 6. Mine eyes shall be upon the faithful of the land that they may dwell with me he that walketh in a perfect way he shall serve me The sixth duty undertaken is countenancing and encouraging of the godly in the land Whence learn 1. The Magistrate should have a special care to countenance upright men and such as fear God Mine eyes shall be upon the faithful in the land 2. It is good policy for Kings to have in their Court and Councel such as are faithful Mine eyes shall be upon the faithful of the land that they may dwell with me 3. He is to be held in our estimation for a faithful man who walketh after the rule of Gods Commandments for such as he called faithful before he expoundeth here to be such as walk in a perfect way whether his heart be uprighr or not doth belong to God to judge 4. As it is good policy in a State to have about the King or supreme Magistrate such as are Professors of true Religion and of an honest conversation so it is good thrift and husbandrie for every man to choose such for their servants in the family He that walketh in a perfect way he shall serve me Ver. 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight The seventh duty
A BRIEF EXPLICATION Of the last Fifty Psalmes From Ps. 100. to the end BY DAVID DICKSON Professor of DIVINITY in the COLLEDGE of EDENBURGH COL 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalmes and Hymnes and spiritual Songs singing with grace in your hearts to the Lord. Imprimatur EDMUND CALAMY LONDON Printed by T.R. and E. M for Tho. Iohnson at the golden Key in S. Pauls Church-yard An. Dom. 1654. TO THE RIGHT HONOURABLE THE EARLE OF Cassills Grace and Peace through Christ Iesus My Right Noble Lord ONe of the speciall motives of my resolution to follow this work in parcells was the apparent hazard that if in this time of trouble and of my old age I should have delayed to put forth some part of it till all had been ready the whole might have been miscarried or marred by some passage of providence which might have befallen me But seeing it hath pleased the Lord to spare my life and my health and my liberty in his service as I wanted not the example of grave Authors before me to divide the whole Book of the Psalmes into three fifties and to dedicate every part to severall persons So I judged it good thrift to take occasion thereby to testifie my bound duty and respect to so many of the Noble friends of Sion as I could overtake and that with a minde to honour all the rest who have put their shoulder to the work of setling Religion and the Kingdome of Christ among us whose labours albeit they should have no other fruit in our time then the right stateing of the question between us and all adversaries of the true doctrine worship and discipline of Christs house as it is set down in the Confession of faith in the directory for publick worship and in the Rules of Government of Christs Church drawn forth from Scripture warrant yet even that much is worth all the expense of whatsoever is bestowed by any or all the Lords worthies upon Religion And howsoever the Lord doth claime and call for the whole glory of this work to himselfe alone by staining the pride of the glory of all instruments whereof he hath made use about it as now appeareth lest the glory due to himselfe in all and every one of the passages of promoting the same should be ecclipsed yet will he never utterly reject this service nor disallow the upright endeavours of his servants therein but will in his own time and way both advance it and bear witnesse to his faithfull servants in and about it wheresoever he hath a minde to keep house or to Reigne as King in Sion Yea he will also make it known to the world that as on the one hand he will not want a visible Kingdome in the world though not of this world so on the other hand that his Kingdome shall be so farre from hindring the civill Government of Magistrates where it hath place that by the contrary it shall be a chiefe prop and pillar of every Kingdome where it is received In this number of upright promoters of the Kingdome of Christ Your Lordship hath been alwayes looked upon all the time of our late troubles as one very eminent and I since my first admission into your Lordships acquaintance have observed your constant care and endeavour as to know what was the right indifficile questions so also to hold it fast according to your power after you had discovered it Which as it may be your Lordships comfort so is it your commendation and all mens duty to do the like especially in this dangerous time wherein sinnes practised and not repented of are so severely and justly punished by Gods giving over the impenitent to the open professing and defending of their unrepented faults for God in justice and wisdom has suffered the hedges of his Vineyard to be broken down and the holy discipline of his house to be so set at nought by all sorts of persons that every spirit of errour having open way to come in at the breach he might thereby try and exercise all his people who stand in Covenant with him by Profession and reclaim or punish such as live in errour And no wonder that he so should do for when there is so little use made of the holy Ordinances of Religion when the Scriptures are either not read or not esteemed of when the forme of godlinesse is separated from upright endeavour to feel and shew forth the life and power of it when the grace of the Gospel is turned into wantonnesse and men are become so much the more bold to sin as they do heare much of the mercifulnesse of God when every divine truth is either not beleeved at all or received only with humane and temporary faith when Christ is looked upon by many only as a man and not as God manifested in the flesh not as the eternal Son of God who from everlasting was with God and was God Co-worker in the Creation with the Father and the Spirit when Christ is confessed to be Christ but not employed as Mediatour or as if men had need of him not made use of in his Offices when many do cast open their soules unto and seek after another spirit then the Spirit of truth the Comforter the Holy Ghost who according to the Scriptures both wounds and heales the consciences of beleevers and sanctifieth the heart and conversation of all them that come to God through Christ. In this time I say when these and many other ungodly practices of men walking after the imagination of their own heart do so abound what wonder ir it that the Lord hath let loose so many unclean spirits as no history can shew more in so short a time in any age or in any place of the world by whose ranging up and down among us God is about to make manifest the stability and sincerity of the faith of them who are approved and to take trial of others in whom such damnable practices as by the doctrine of devils are now openly defended will be found unrepented whether after they shall hear their ungodly pranks maintained and patronized by some Sect-master Heretick or Schismatick they will abhor such abominable doctrine and repent their owne former mis-deeds which have spoken the language of some of those vile errours Or whether they will justifie their own faults according as their Sect-masters do teach them to do either by despising all the Ordinances and lifting themselves above the same or by rejecting the commands and cords of the moral Law will loose themselves from the obedience thereof as if Christ had freed the believer from the command and authority of the Law no lesse then from the Covenant and curse thereof or by blaspheming the Scripture will cry down the truth and the use and power of it or by calling every truth in question will exempt themselves from the bonds of all Religion or will walk
undertaken is the purging out of discovered hypocrites if they shall creep in into credit or trust Whence learn 1. Deceitful and false men and counterfeit hypocrites may escapemens observation and creep into the fellowship of the godly and climbe up to the Court and get place in Kings houses for so doth David presuppose here 2. When men are discovered and found to be deceitful workers and liars then such as have power should purge them out He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight Ver. 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the LORD The eighth duty undertaken is to suppresse all ungodlinesse in the land and that for the good of religion and furtherance of the welfare of the Church Whence learn 1. The duty of Magistrates is to suppresse all the wicked in their Kingdom lest by indulgence shewen to them they do multiplie and so bear down the godly I will destroy all the wicked of the land 2. The more timously the Magistrate doth declare himself against all wickednesse the more doth he what belongeth to his duty I will early destroy all the wicked of the land 3. Albeit it be not possible for any Magistrate corporally to destroy all the wicked in the land partly because it is impossible to finde out every one and partly because the number of the righteous and sound hearted is few and their power weak and partly because none can determine who they are in particular yet a godly Magistrate may civilly destroy them all by causing to execute civil punishments and that Ecclesiastick Discipline be exercised against all them who do not submit themselves to Gods lawes till all men yield outward obedience and unto this duty should every Magistrate set himself I will early destroy all the wicked in the land 4. The Magistrates duty is by his power and by punishment of evil doers to endeavour the welfare of Gods Church within his bounds as the Minister of God appointed for that end for David saith I will early destroy all the wicked of the land that I may cut off all the wicked doers from the City of the LORD If the Magestrate shall punish open transgressions the Church will be in better case This was Davids resolution as a type of Christ and howsoever in execution much was wanting in the type yet Christ will performe all this exactly in his own appointed time and in his own order partly in this life partly at mens death and partly at the last day PSALM CII A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. THis Psalme agreeth well with the time of the Babylonish captivity of the Jewes about the end whereof the seventy years being now nigh expired the weight of the misery of Gods people and the mockerie of the heathen and the peoples longing for delivery did so afflict the Prophet that in compassion towards the scattered Church he poureth out this prayer and communicateth it at the Lords direction to all other feeling members of the body to be made use of for the waking up of their affections and strengthening of their hope of delivery The parts of it are three In the first he craveth audience to his prayer because of his sad condition wherein he sympathizeth with the Church in affliction to ver 12. In the second he encourageth himself in the hope of being heard in behalf of the Church to ver 23. In the third he layeth forth the occasion of all this grief which was the fear he had of the cutting off of the Church of the Jewes before the coming of the Messiah and sheweth how he strengthened his faith in prayer against this temptation From the Inscription Learn 1. It is no strange thing for the dear children of God to be under heavy affliction for here it is presupposed that they may be afflicted yea and overwhelmed 2. The consideration of the condition wherein the Church is serveth to asswage and mitigate the private calamities of any particular person at any time for this prayer giveth direction to the afflicted whatsoever be his affliction to look upon the condition of the Church in the mean time that it may ease his private grief if it be well with the Church and again that it may either ease his private grief or turn it to run in the right channel if the Church be in a hard condition as here it is held forth for the most kindly grief of a lively member of the Church is that grief wherein he sympathizeth with the calamity of the body and this wisdom is propounded in this Psalm and recommended to Gods people to be made use of 3. The affliction of the Saints before us may and should be the matter of our comfort and song to God and hope of help to us in our prayers for this doth the Inscription and Psalme teach us 4. The way for a man afflicted and overwhelmed to have ease comfort and deliverance is to poure out his soule before the Lord for so much is here imported 5. Albeit a person afflicted cannot fill up the words of this Psalme in his own proper present feeling yet may he make good use of this prayer which teacheth him how to wrestle for a deliverance for the general title prefixed to the Psalme teaeheth so much Ver. 1. HEare my Prayer O LORD and let my cry come unto thee 2. Hide not thy face from me in the day when I am in trouble encline thine eare unto me in the day when I call answer me speedily In the first part of the Psalme he prayeth for ready accesse and audience to his prayer because of his heavy affliction which is set down more generally ver 1 2. and more particularly branehed fotth in the nine following verses From his petition for audience Learn 1. A soul afflicted seeking relief and comfort in God may both confidently pray for and certainly expect audience and acceptance of its prayer Hear my prayer O God 2. The earnest prayer of an humble Supplicant cannot be kept out from God by whatsoever objected impediment for Let my cry come unto thee is thus much Let nothing hold out my prayer 3. Albeit it is not any strange thing to see a soul in trouble and God to seem to be displeased with it also yet the want of Gods consolation and sense of his displeasure is more heavy then the trouble and is that which the godly can least endure Hide not thy face from me in the day when I am in trouble 4. The Lord suffereth his babling children to speak to him in their owne forme â—f speech albeit the termes which they use be not fitted for his spiritual invisible and incomprehensible Majesty such as are Hear me hide not thy face encline thine ear to me and such like other speeches 5. A soul
people by whatsoever instruments it be moved is of the Lord and he will owne the evil of trouble which is in the city or countrey whatsoever He turned their heart to hate his people 6. In the most sinful affections plots and actions of the wicked against Gods people and servants God hath a holy hand and is not the cause of their sin for all the motions of the creatures which live and move and have their being of God are made use of by the Creator as instruments whereby he worketh his own just and holy work for his own ends but when men are about that same work for their sinful ends it becometh sinful in them what is holy in Gods part as the crucifying of Christ was most holy on Gods part and most sinful on his enemies part He turned their heart to hate his people to deal subtilly with his servants Ver. 26. He sent Moses his servant and Aaron whom he had chosen 27. They shewed his signes among them and wonders in the land of Ham. In the third rank of reasons taken from Gods delivering of his people out of Egypt and plaguing of the Egyptians Learn 1. When by the malice of enemies Gods people are brought to greatest straits then is deliverance near to be sent from God unto them They dealt subtilly with his servants he sent Moses his servant 2. As it is the Lord who bringeth his own people into trouble and straits so it is he who delivereth them again and provideth instruments for the doing thereof He sent Moses his servant 3. As whosoever do serve Gods Church to any good purpose do it not of themselves but by stirring up or commission from God so whosoever are about to do the Church good should do it of intention as doing him service He sent Moses his servant and Aaron his chosen 4. As to the end that God may have his own glory in every good work his part is to be distinguished from his servants part so when his servants do the servants duty faithfully God will have them commended and approved for it among men Moses therefore is called Gods servant and Aaron his chosen The signes and wonders are called the Lords signes and wonders and Moses and Aarons service is called their shewing of his signes They shewed his signes among them and wonders in the land of Ham. Ver. 28. He sent darknesse and made it dark and they rebelled not against his word 29. He turned their waters into blood and slew their fish 30. The land brought forth frogs in abundance in the chambers of their Kings 31. He spake and there came divers sorts of flies and lice in all their coasts 32. He gave them haile for raine and flaming fire in their land 33. He smote their vines also and their fig-trees and brake the trees of their coasts 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground 36. He smote also all the first-born in their land the chief of all their strength He reckoneth sundry plagues brought upon Egypt which are sufficient for his purpose to bring the whole history to minde Whence learn 1. The Sun cannot expel darknesse in the aire but as God maketh way for it for God can turn the day into palpable darknesse when and where he pleaseth He can make the Sun to shine in one place and take the comfortable use of it away in another place as he thinks good he can put his enemies under darknesse when his people have light He sent darknesse and made it dark 2. It is a piece of glory unto God when either his brute creatures or his rational servants do what he doth command And they rebelled not against his Word 3. God can make most useful creatures to become noisome He turned their waters into blood 4. God can plague men in the matter of their meat as well as in their drink and when the Lord doth plague in the one it is not strange if he shall plague in the other also He turned their waters into blood and slew their fish 5. God can daunt the pride of the stoutest of his enemies by his meanest creatures The land brought forth frogs in abundance in the chambers of their Kings 6. As the Lord speaketh so shall it be found in due time he needeth not to make much ado in any businesse but speak the word and it shall be done He spake and there came divers sorts of flies 7. When the proud do strive against God they gaine nothing but more and more shameful abasement He brought lice in all their coasts 8. The clouds are at Gods command to sent down soft raine or hard and heavy hailestones He gave them hail for raine 9. Although fire and haâ—lstones are most contrary in their natures yet they can agree well in the work of Gods service when he employeth them He gave them haile for raine and flaming fire in their land 10. When lighter judgements do not move men God will send more heavy plagues which shall leave their impression behinde them He smote their vines also and their fig-trees and brake the trees of their coasts 11. When God fights against a people all the creatures are ready to fight against them also as they are called forth He spake and the locusts came and Caterpillars and that without number 12. Whatsoever hath escaped the dint of one plague God can overâ—ake it by another plague They did eat up all the herbs in the land and devoured the fruit of thâ—ir ground 13. When God doth smite the creatures which do serve for mans use he sheweth his long-suffering and patience towards man and his loathnesse to destroy him as we see in the order of Gods proceeding with Egypt 14. When warning given unto man doth not move him to repentance then the Lord layeth his hand on that which is most precious unto him He smote also all the first-borne in thâ—ir land 15. When the Lord pleaseth to put forth his hand they that are naturally strongest and most lively are no lesse near to death then they who are naturally weaker He smote all the first-borne the chief of all their strength Ver. 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes 38. Egypt was glad when they departed for the feare of them fell upon them 39. He spread a cloud for a covering and fire to give light in the night 40. The people asked and he brought quailes and satisfied them with the bread of Heaven 41. He opened the rocke and the waters gushed out they ranne in the dry places like a river 42. For he remembred his holy promise and Abraham his servant In the Lords bringing of his people out of Egypt and through the wildernesse Learn 1. Albeit there may be many impediments of the delivery of Gods people out of their trouble
be more and more sanctified The whole earth is full of thy bounty O Lord teach me thy statutes TETH Ver. 65. Thou hast dealt well with thy servant O LORD according unto thy word In this section he gives eight marks of a thankfull soul delivered from heavy trouble for a time The first mark is his hearty acknowledgement of Gods goodnesse toward himself Whence learn 1. There is a time to acknowledge mercies received as well as to pray for good things not as yet received and as it is the duty of a believer to pray in his need so it is the duty of the thankfull man to confesse what he hath received for supplying of his need Thou hast dealt well with thy servant 2. The Lord will so performe his promise as he shall make the believing supplicant witnesse of his fidelity Thou hast dealt well with thy servant according to thy word 3. As gifts prayed for so also gifts received ought to be examined whether they be given to us as to servants of God and according to the promises made to his servants in the Word or not otherwise a man can neither make right use of them nor be thankfull for them as the Psalmist doth here who saith Thou hast dealt well with thy servant according to thy word Vers. 66. Teach me good judgement and knowledge for I have believed thy Commandments Another work of his thankfulnesse is his seeking the increase of wisdome and discretion for enabling of him unto better service of God in time to come Whence learn 1. Beside the knowledge of the general rule of Gods will it is necessary to have the gift of discretion to know our duty when particulars cloathed with circumstances come to be tried by the rule and this the thankfull man should pray for Teach me good judgement and knowledge 2. He that would be directed in the faith and obedience of Gods Word in particular ought to be cleare in general of his estimation and belief of all Gods Word in Scripture Teach me good judgement saith he for I have believed thy commandments Ver. 67. Before I was afflicted I went a stray but now have I kept thy word The third mark of his thankfulnesse is his acknowledgement of the wisdome and goodnesse of God manifested in and wrought by afflicting of him Whence learn 1. So perverse are we by nature as we are the worse oft-times by prosperity Before I was afflicted I went astray 2. When prosperity is abused it is Gods mercy to us to visit us with the rod of affliction and by it to drive us to make better use of his Word But now have I kept thy word 3. When affliction is sanctified and found in the fruits thereof it is no lesse sweet when it is past then it was bitter when it was present as the comparison of times here doth shew Ver. 68. Thou art good and doest good teach me thy statutes The fourth mark of his thankfulness now being comforted after trouble is his acknowledgement of the goodnesse of Gods nature and working and his drawing from this fountain more sanctification Whence learn 1. As goodnesse is Gods nature and good is his work so it is the thankful mans part to observe it acknowledge it and heartily to praise him for it especially when he â—s called unto this by late favours as the Psalmist doth here Thou art good and doest good 2. When the goodness of God is solidly apprehended it furnisheth ground of great confidence to seek further fruits thereof towards us as here the Psalmist doth 3. Of all the fruits of Gods goodness which a thankful man can crave to himself none is fitter to be sought then the growth of the grace of sanctification as here Teach me thy statutes Vers. 69. The proud have forged a lie against me but I will keep thy Precepts with any whole heart A fifth mark of a thankful man comforted is his renewed purpose not to sin for fear of the malice or craft of any persecutors Whence learn 1. Beside violence and crueltie we shall finde lies and false calumnies to be the weapons of the wicked against the godly The proud have forged a lie against me 2. The slanders and calumnies of the wicked against the godly are so trimmed and dressed up with much artifice as if they were cast in a mould The proud have forged a lie against me 3. The only way of resisting and overcoming this tentation is by the sincere adhering to God in the faith and obedience of his Word But I will keep thy Precepts with my whole heart Ver. 70. Their heart is as fat as grease but I delight in thy law The sixth mark of a thankful man comforted after affliction and persecution is his despising the prosperity of the wicked in comparison of the benefit of a good conscience and joy in God Whence learn 1. It is the prosperity of the proud which encourageth them to persecute the godly yea their prosperity so benummeth their consciences that they may not fear to persecute Their heart is as fat as grease 2. As a benummed and seared conscience is a sin annexed to the sin of persecution so is it also the plague of God upon them ordinarily that they should not repent Their heart is as fat as grease 3. The comfort of a good conscience and the comfort of delighting in the obedience of faith is a greater welfare to the godly then prosperity how great soever it can be unto the wicked and so the godly need not envie the proud and prosperous man Their heart is fat as grease but I delight in thy law Ver. 71. It is good for me that I have been afflicted that I might learn thy statutes The seventh mark of a thankful minde comforted after affliction is his estimation that holiness wrought by affliction bringeth more pleasure and gain then affliction did bring with it losse or pain Whence learn 1. The godly have as evil natures as the wicked have which cannot be subdued and beaten down except by affliction as appeareth by this experience of the Psalmist 2. Albeit no affliction for the present be pleasant yet afterward it proveth medicine to the godly whose wisdom it is to observe all the advantages which come thereby as the Psalmist doth here It is good for me that I was afflicted 3. Profiting in sanctification is more then may recompence all the trouble which we are put unto in learning of it It is good for me that I have been afflicted that I might learn thy statutes Ver. 72. The Law of thy mouth is better unto me then thousands of gold and silver The eighth mark of his thankful minde comforted after affliction is his preferring the advantage of the written Word of God to all riches Whence learn 1. No affection to the Word of God can be in a man till it be esteemed by him as it is indeed the VVord of Gods mouth as it were breathed out by himself speaking it for
it is called here The law of thy mouth to direct and inforce our obedience 2. The spiritual advantage which a holy man doth make of Gods VVord is more worth then all earthly riches The law of thy mouth is better unto me then thousands of gold and silver IOD Ver. 73. Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 74. They that feare thee will be glad when they see me because I have hoped in thy word In this section is set down the example of the right carriage of a believer brought out of one calamity and cast into another his good behaviour consisteth in these six duties The first is to guard well against sin by seeking wisdome from God to bear well the tentation of new trouble Whence learn 2. Albeit nothing can satisfie misbelief yet true faith will make use of the most common benefit of Creation to strengthen it self Thine hands have made me and fashioned me 2. It is a good way of reasoning with God to ask another gift because we have received one and because he hath given common benefits to ask that he would give us also saving graces Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 3. Seeing God is our Creator and the end of our Creation is to serve God we may confidently aske whatsoever grace may enable us to serve him as the Psalmists example doth teach us 4. As the afflicted Petitioner for grace to obey Gods Commandments is strengthened in his faith by the hope of the glory which may come unto God by his holy behaviour so also is he strengthened in his prayer by the hope of the edification which others the Lords children may have by beholding his carriage They that feare thee will be glad when they see me 5. It should be the joy of all believers to see one of their number sustained and borne out in their sufferings for in the proof and example of one sufferer a pawne is given to all the rest that God will help them in the like case They that feare thee will be glad when they see me 6. The Lord shall so work for the man that hopes in his Word that both he and others shall have cause to be glad for the grace of faith and hope bestowed on him They shall be glad when they see me because I hoped in thy word Ver. 75. I know O LORD that thy judgements are right and that thou in faithfulness hast afflicted me The second duty of the suffering beleever is to â—ustifie God in afflicting of him Whence learn 1. Albeit we see not the particular reasons of Gods dispensation yet the belief of the Lords righteousnesse and wisdome should quiet our mindes from all murmuring and disputation and suspicion about the Lords doing as here is done I know O Lord that thy judgements are right 2. It is not sufficient that we justifie God and forbear to murmure against Gods afflicting of us but we must believe that God out of love doth afflict us by way of performing of his Covenant unto us I know that thou in thy faithfulness hast afflicted me Ver. 76. Let I pray thee thy merciful kindness be for my comfort according to thy Word unto thy servant 77. Let thy tender mercies come unto me that I may live for thy law is my delight The third duty of the afflicted servant of God is to seek comfort from God according to his promise Whence learn 1. Albeit we know that our sins have drawn on our affliction yet that must not hinder us to seek comfort from God in that afflictionâ— and nothing can comfort the afflicted except the sense of Gods kindnesse and mercy to him Let I pray thee thy merciful kindnesse be for my comfort 2. Albeit full remedy be promised in the Word and albeit salve for every sore be treasured up there yet the sweet effect of these promises we cannot have without dealing with God by prayer to apply in particular what faith in the Word beleeveth in general Let thy merciful kindnesse be for my comfort according to thy Word 3. To the end we may have the benefit of the promise it is wisdome to thrust in our selves among those to whom the promise is made under one title or other as we can and to put our name in Gods Writ Let comfort come into me according to thy Word to thy servant that is the Word of Promise which is made to servants and so to me and so let it come to me 4. The sense of Gods tender mercy to the beleever is the very life of the beleever it is death to him to want it Let thy tender mercies come unto me that I may live 5. As we love the sense of Gods mercy so must we love Gods Word and studie the obedience of faith and he who hath the one may pray and hope for the other Let thy tender mercies come unto me for thy law is my delight Ver. 78. Let the proud be ashamed for they dealt perversly with me without a cause but I will meditate in thy Precepts The fourth duty of the afflicted servant of God especially by persecution is to pray against his enemies and then to go on in his way of serving God VVhence learn 1. Proud gracelesse impenitent men will not prove friends to the godly but unreasonable persecutors of them as they finde occasion The proud have dealt perversly with me without a cause 2. When the proud and wicked in the world are our party God will be a friend to us who do seek for relief from him and will disappoint them of their plots against us Let the proud be ashamed for they dealt perversly with me without a cause 3. Persecution by the wicked maketh and should make the godly studie to understand the Word of God more clearly and fully then before Let the proud be ashamed but I will meditate in thy Precepts 4. The best defence against persecution is to stand fast in a good cause and studie obedience to Gods Word for by this meanes the afflicted do remain Gods servants and the Lord is engaged to do for them as his servants for this is the course the Psalmist taketh Ver. 79. Let those that feare thee turne unto me and those that have known thy testimonies The fifth duty of the afflicted and persecuted is to labour to know friendship and fellowship with others who are godly which may both strengthen themselves and others VVhence learn 1. As it should not seem strange unto us if the godly forsake our fellowship when we are persecuted seeing God doth suffer this for the humbling and trying and turning us to believe in God alone so it is our duty to recover them who have deserted us and to draw them in unto us again and to pray to God to further us Let those that feare thee turne unto me doth teach all this 2. As God when
of the evil which is contrary to the good which is promised and commanded in the Scripture The first evidence is his hatred of the most secret and meanest degrees of actual breaches of the Lords law and for this protestation he giveth three reasons Whence learn 1. With earnest love to good hatred of evil necessarily must be joyned as the connexion of these duties in several sections doth teach 2. Every dislike of evil is not sufficient but perfect hatred is required of us against all sorts and degrees of sin I hate vain thoughts 3. All sinful courses in Religion or conversation such as are all those that are not warrantable by Gods Word are unprofitable and shall disappoint all those who do follow them I hate vaine thoughts 4. Hatred of sin is then acceptable to God when it floweth from the love of Gods Word set down in Scripture But thy law do I love And this is the first reason of his protestation 5. The protection and defence which is to be found in God against the evil of trouble should strengthen the believer in the hatred of the evil of sin as here it doth Thou art my hiding place and my shield and this is the second reason of his protestation 6. Faith in Gods Word is the fountain of the hating of sin and confiding in God I hope in thy Word and this is the third reason of his protestation Ver. 115. Depart from me ye evil doers for I will keep the Commandments of my God A second evidence of his hatred of sin is his renouncing all fellowship in sinning with whatsoever person or persons let them seek Associates where they list he would have no fellowship with them in the unfruitful works of darknesse Whence learn 1. He that would eschew sin must beware to comply with wicked men in their wicked courses and in this respect must separate from them not altogether from conversing with them for then a man must go out of the world but from fellowship with them in evil doing for in this respect is it that he saith Depart from me ye evil doers 2. Nothing can save a man from complying with sinners but sincere resolution to keep Covenant and Communion with God and not to displease him For I will keepe the Commandments of my God Vers. 116. Vphold me according unto thy Word that I may live and let me not be ashamed of my hope The third evidence of his hatred of sin is partly his estimation of it as a shameful thing and partly his prayer to be preserved from the shame which sin doth draw after it Whence learn 1. The believer doth not lean to his own strength or holy purpose but is sensible that he shall easily fall into sin except God preserve spiritual life in him and therefore he prayeth Uphold me that I may live 2. Albeit a beleever be not able in himself to persevere yet because of Gods promise to hold up the weak who lean unto him he may be confident to stand Uphold me according to thy VVord that I may live 3. Sin should therefore be hateful because it bringeth shame to the sinner of it self and shameful disappointment of his hoped for felicity Uphold me and let me not be disappointed of my hopes Ver. 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually The fourth evidence of his hatred of sin is his fear of mischief and perishing which he cannot eschew except by Gods preserving of him in the course of his obedience VVhence learn 1. The strongest believer is most sensible of his own weaknesse and most afraid to sin and most apprehensive of the evil of sinning and of the good of persevering in the obedience of God therefore again he prayeeh Hold thou me up and I shall be safe 2. Gods preserving a man from sinful courses giveth great encouragement to him to persevere sincerely in the obedience of all Gods commands Hold thou me up and I will have respect unto thy statutes continually 3. The believer may undertake any duty provided he take God for the surety of his performance who if he be sought unto by prayer and relied upon in the use of the meanes will not refuse to inable us to performe whatsoever duty we shall undertake Hold thou me up and I will have respect unto thy statutes continually Vers. 118. Thou hast troden down all them that erre from thy statutes for thy deceit is falshood 119. Thou puttest away all the wicked of the earth like drosse therefore I love thy testimonies The fifth evidence of his hatred of sin is his observation of the mischief decreed and begun to be executed against evil doers Whence learn 1. It is a special meanes to preserve us from sinful courses to observe the mischief which followeth thereupon Thou hast troden down them that erre from thy statutes 2. Only they who fear to sin do see the evil of other folks sinning and only they can make good use of Gods judgement on others who are sensible of the merit of sin if they should fal into it themselves for this is the observation of a believer 3. Albeit the wicked hold their head high and lift up themselves in their sinful courses against God yet he hath already trod down many such persons and hath decreed to tread down all of that sort Thou hast troden down all them c. 4. Not only such as openly and grossely are wicked and prophane but also all they who please themselves in the by-pathes of their own wandering and do not care for pleasing of God shall perish Thou hast troden down all them that erre from thy statutes 5. Whatsoever be the baits of pleasure profit and preferment which draw men from the obedience of God and whatsoever be the excuses pretences and confidences which do secure the impenitent sinners consciences all will be found to be selfe-deceit lies and vanity For their deceit is falsehood 6. The godly and wicked live together in the visible Church as drosse and good mettal but God who is the purger of his Church will not fail by diversity of trials and judgements to put difference between them and at last will make a perfect separation of them and cast away the wicked as refuse Thou puttest away all the wicked of the earth as drosse 7. The destruction of evill doers as it should make us hate sinne so should it move us to love the course of holinesse Thou puttest the wicked away therefore I love thy testimonies Vers. 120. My flesh trembleth for fear of thee and I am afraid of thy judgements The sixth evidence of his hatred of sinne is the fear he had of Gods threatening and wrath and judgements Whence learn 1. A render heart is easily affected as with Gods mercies so also with Gods judgements My flesh trembleth 2. The godly because of the remainder of sinne in them and their natural frailty are not exempted from the
will I make the horne of David to bud I have ordained a lamp for mine anointed 18. His enemies will I cloath with shame but upon himselfe shall his crown flourish From the promises made in favour of Christs Kingdome Learn 1. As Sion in the type was the place where Christ manifested himselfe King of Israel so also the Church mainly signified by it is the place and incorporation wherein Christ is to be seen manifestly to be King There will I make the horne of David to bud 2. The glory of typicall Davids Kingdome was revived in Christ the true David the budding of Christs Kingdome in Ierusalem was the budding of Davids Kingdome in a more glorious way then ever his temporal Kingdome flourished There will I make the horne of David to bud 3. This is the Crown and accomplishment of the Churches felicity that she hath Christ for her King There will I make the horne of David to bud 4. How low soever Christs Kingdome can be brought in the world yet it is fixed as a well rooted tree it is rooted as the horne of an Unicorne although it may seem gone or so weak as it cannot subsist yet it shall bud and grow in despite of all opposition There will I make the horne of David to bud 5. It is no wonder to see adversaries opposing Christs Kingdome for it is here foretold and presupposed His enemies will I cloath with shame 6. Albeit the enemies of Christ do promise to themselves advantage by their opposition made unto Christ and hope to overturne his Kingdome yet have they all been and shall be ashamed for ever of their expectation whosoever do hate his Kingdome His enemies will I cloath with shame which they shall not be able to hide but must put on and walk therein as a man doth in his garments 7. The more Christ is opposed the more shall his splendor and glory grow in the world But upon himselfe shall his crown flourish PSALME CXXXIII Ver. 1. BEhold how good and how pleasant it is for brethren to dwell together in unity 2. It is like the precious ointment upon the head that ranne down upon the beard even Aarons beard and went down to the skirts of his garments 3. As the dew of Hermon and as the dew that descended upon the mountaines of Sion for there the Lord commanded the blessing even life for evermore This Psalme doth fit the condition of Gods people in Davids time when after their civil warres they were brought to an happy unity in Religion and civil Government This sort of concord and communion of Saints is here commended to the Church as both pleasant and profitable The goodnesse of it is spoken of v. 1. The pleasantnesse of it v. 2. The profitablenesse of it v. 3. Whence learn 1. Those are most fit to put a price and right estimation upon peace and concord who have seen and felt the evil of discord and contention as Davids experience proveth for this is a Psalme of David who had proofe both of warre and peace 2. The fruits of peace in the reformation of Religion and of civil Judicatories do so redound unto the comfort of all families and private persons as the good of concord may be demonstrated sensibly Behold how good it is 3. Such a concord is true concord and worthy of the name which doth unite the members of the visible Church as brethren or children of one Father in the true Religion for the mutual discharge of all the duties of love How gâ—od is it for brethren to dwell together in unity 4. Some things are pleasant and not profitable and some things are profitable and not pleasant but the concord of Gods people or holy peace within the visible Church in any place is both pleasant and profitable Behold how good aâ—d pleasant it is for brethren to dwâ—ll together in unity 5. This blessing is not to be expected by any but through Christ on whom the oile of gladnesse and all the graces of the Spirit are first poured out and then from him are carried to the meanest member of his body as Aarons head being anointed with oile the benefit of it extended it self to the uttermost borders of his garments for the similitude borrowed from Aarons anointing as the type of Christ doth teach us so much It is like the precious ointment c. And this similitude representeth the pleasantnesse of concord the sweet smell whereof refresheth all that have any spiritual sense 6. As dew maketh the herbs and trees to flourish for the utility of man so is concord profitable to the Church and State As the dew of Hermon or dew that descended upon the mountaines of Sion 7. Where holy concord maketh its residence among brethren dwelling together in unity there the blessing of the God of peace in this life and for the life to come makes its residence also There the Lord commanded the blessing even life for evermore 8. This blessing of brethren living in the unity of the spirit and bond of peace is not promised only but also there is an everlasting order given forth from the Supream Ruler of all things for the forthwith applying of the blessing effectually to those that thus live together There the Lord commanded the blessing even life for evermore PSALME CXXXIV In this short Psalme the Spirit of the Lord by the mouth of the Psalmist exhorteth the Lords Ministers to go about the exercise of their publick Ministery in praying preaching and praising God v. 1 2. and blessing the congregation met together v. 3. Vers. 1. BEhold blesse ye the LORD all ye servants of the LORD which by night stand in the house of the LORD 2. Lift up your hearts in the Sanctuary and blesse the LORD From the exhortation to the Lords Ministers Learn 1. The publick worship of God is to be carefully looked unto and all men but especially Ministers had need to be stirred up to take heed to themselves and to the work of Gods publick worship when they go about it for so much doth behold in this place import 2. The scope and special end of publick worship is to set forth the blessednesse of God in himselfe and in his operation for and toward his Church for all the parts of publick worship and service in prayer reading of Scripture preaching praising and thanksgiving singing of Psalmes and blessing of the people do aime at this Behold blesse ye the Lord. 3. The discharging of the publick worship of God requireth that there be publick Ministers appointed by God and separated unto this holy function Blesse ye the Lord all ye servants of the Lord. 4. It was commanded in the Law Exod. 27 20 21. that so soon as day-light began to fall at even lamps should be lighted and shine all night in the Tabernacle till the morning and that the Priests and Levits should by course waite upon his service that there should not be darknesse in the Lord house but light