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
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
were oppressed and from the plaguing of the Egyptians for their sake ver 26 27 28 to 37. The fourth rank is taken from the Lords care in leading them through the wildernesse from ver 37 to 43. and the last rank of reasons is taken from the Lords placing of them in Canaan where they might serve God according to his law ver 44 45. Ver. 1. O Give thanks unto the LORD call upon his Name make known his deeds among the people The Prophets exhortation unto thankfulnesse is branched forth in ten particulars whereof three are in this verse set down in order Whence learn 1. As in the matter of glorifying of God there are several motives so should there be several considerations of these motives and acts of praising the Lord conforme thereto and namely in relation to benefits received the gifts should be acknowledged and confessed to his praise O give thanks unto the Lord. 2. In relation to benefits to be received or to evils to be removed prayer to God is a part of praise Call upon his Name 3. It is a part of true thankfulness unto God to make the world know what God hath done to and for his Church Make known his deeds among the people Vers. 2. Sing unto him sing psalmes unto him talk ye of all his wondrous works The fourth fifth and sixth branches of the exhottation unto thanksgiving are set down in this verse Wherein learn 1. The Lord requireth as a part of his praise and of our thankfulnesse that we rejoyce in him and expresse our joy by singing Sing unto him 2. It is not sufficient to offer the empty vessel of our joy unto God or our singing voice in musical tune only but also it is required that we fill our joyful voice with holy matter and good purpose whereby God only may be reasonably praised Sing Psalmes unto him 3. Albeit we have nothing to speak of Gods wonderful works but what is known to any neighbour as well as to our selves yet it is a part of Gods praise and of our thankfulnesse to make his known works the matter of our talk and ordinary conference as we get occasion Talk ye of all his wondrous works Ver. 3. Glory ye in his Name let the heart of them rejoyce that seek the LORD The seventh and eighth branch of the exhortation is set down in this verse Wherein learn 1. It is a part of Gods praise and of our thankfulnesse to him to make our boast of God and rejoyce because of our interest in him and to proclaim our selves blessed because of our communion with him Glory ye in his holy Name 2. Our gloriation in God should be holy joyned with a low estimation of our selves and with great reverence toward our most holy God Glory ye in his holy Name 3. It is a part of Gods praise and of our thankfulnesse to professe our need of God and in the conscience of our emptinesse and his unsearchable riches to seek our supply in him for here the seeking of God is recommended unto us 4. As seeking communion with God is a marke of a childe of God so it is also a reason of gladness and joy because it both declares that we are of the number of Converts and true worshippers of God and also that joy is reserved for us Let the heart of them rejoyce that seek thee Ver. 4. Seek ye the LORD and his strength seek his face evermore The ninth branch of the exhortation is here set down directing the people where and how and for what cause to seek God to wit in his own Ordinances before the Arke which was the figure of Christ to be incarnate and is called here the Lords strength because it was a pledge of Gods powerful presence with them who come unto God through Christ â— as also it is called Gods face because God is reconciled and favourable to all that seek him in Christ who was signified by the Arke and meâ—cy-seat Whenâ—e learn 1. It is not unusual for the Scripture to give the name of the thing signified unto the signe appointed of God to represent or shadow it forth because of the judicial union of the signe and thing signified and exhibited unto the believer by the appointment and institution of God the supreme Judge and Law-giver so here the Ark of the Conanr is called the Lord and the Lords strength and the Lords face because the believer seeking God according to his Ordinance did meet by faith with the Lord and his strength and face or good will engaged unto the true worshipper 2. Whensoever the beleever maketh use of holy signes of Gods presence it is not the signe but God or Christ signified by the signe which the believer doth fix his heart upon as here he that looked toward the Ark which was the signe of God in Christ reconciling himself to the world not imputing their trespasses unto them is commanded to seek the thing signified Seek the Lord seek his strength seek his face 3. None do seek the Lord so earnestly but they have need of stirring up to seek him more earnestly neither have any attained to such a measure of communion with God but they have need to seek for a further measure therefore is it said Seek the Lord seek his strength seek his face evermore Ver. 5. Remember his marvellous works that he hath done his wonders and the judgements of his mouth 6. O ye seed of Abraham his servant ye children of Iacob his chosen The tenth branch of the exhortation directed together with all the former branches toward the seed of Abraham Whence learn 4. It is a part of Gods praise and of our thankfulnesse to entertaine the memory of the Lord and of his works and words Remember his marvellous works which he hath done 2. The remembrance of the Lords wonderful works and gracious words is to be joyned with seeking of his face as a special help of us unto this duty as the conjunction of the parts of the exhortation doâ—h teach us 3. The words of God in holy Scripture whether Law or Gospel are to be looked upon as decrees given forth by the great Judge of the world wherupon certain execution is to follow according as it is foretold Remember saith he the judgments of his mouth 4. It is wisdom to joyn the remembrance of the Lords works and words and to compare the one with the other that we may the better conceiv of both discern boâ—h the words and the wâ—rks to be the Lords works and words Remember saith he his wonders and the judgements of his mouth 5. Because we are dull in apprehending of Gods ordinary working he worketh sometimes marvels and wonders that by them we may the better take up his power in his ordinary works and therefore for this end so much the more should the wonders be remembred Remember his marvellous works which he hath done and hâ—s wonders 6. The praise of God which is called
praising and thanking the Lord is very fit for a soul lying under the sense of affliction and guiltiness for that whieh serveth for the Lords praise serveth also for the comfort and encouragement of humbled sinners therefore saith he Praise ye the LORD 2. The meditation of Gods goodness and readiness to communicate unto men of his bounty is fit to furnish matter of his praise Praise ye the LORD for he is good 3. Albeit a man be consciencious of his much abusing of Gods goodnesse and so might finde this to be the matter of his grief yet mercy answereth all objections everlasting mercy looseth all doubts and giveth fresh encouragement to the humbled sinner to draw near and make yet again use of his goodnesse for his mercy endureth for ever Ver. 2. Who can utter the mighty acts of the LORD who can shew forth all his praise The next meâ—nes which he useth to stir up himself and others to glorifie God in believing on him is wondering at the Lords works and innumerable causes of praise Whence learn 1. It is a disposition fit for praising of God to be sensible of our unability and unfitness for so great a work as the Prophet doth shew in this example saying Who can utter the mighty acts of the Lord 2. There is such an impression of Gods Omnipotency on all Gods works and in special on those works wherein he hath been pleased most clearly to manifest his power that no man can comprehend or express it Who can utter the mighty acts of the Lord 3. Albeit the praises of the Lord surpass all mens ability to declare them yet neither must the greatness of the work nor the weakness and unworthiness of the servant of God hinder him to praise as he is able for even this is a part of praising of God to confesse and say Who can shew forth all thy praise Ver. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times The third meanes whereby he stirreth up himself to glorifie God by believing in him is a declaring how blessed the beleever is Whence learn 1. The consideration of the blessing of God upon every true believer is a notable encouragement to put confidence in God Blessed are they that keep judgement c. 2. The evidence of a sincere believer is not only to keep judgement that is to receive respect and entertain the Word of God as a decree wisely given forth by him but also to study to obey it in practice constantly upon all occasions Blessed are they that keep judgement and he that doth righteousnesse at all times Ver. 4. Remember me O LORD with the favour that thou bearest unto thy people O visit me with thy salvation 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance The fourth meanes of stirring up himself and others to beleeve in God especially in this time of the presupposed calamity of the Church and of the Supplicant is prayer to God for a new proof of the loving kindnesse which God beareth to his people in all ages Whence learn 1. Whatsoever be the outward afflicted estate of Gods people yet they are still beloved still in favour even when tokens of anger by publick calamities are manifested against them Remember me with the favour which thou bearest unto thy people 2. There needeth no more felicity unto any man save to be one of Gods people it may content any man to have his lot with the children of God in whatsoever condition they are put into for the Psalmist craveth no more but Remember me O LORD with the favour which thou bearest unto thy people 3. Albeit the Lords people seem to be forgotten yet the Lord will make evident that he doth not forget them nor any one of them Remember me O LORD with the favour which thou bearest unto thy people 4. Such as do share with Gods people in their grief shall be partakers also of their consolation deliverance and salvation which God hath wisely prepared for them therefore prayeth the Psalmist O visit me with thy salvation c. 5. As there are times wherein God declareth his displeasure against the sins of his people so there are times when he removeth the tokens of his displeasure and letteth forth the evidence of his love and respect to them in doing them good making them glad and causing them to glory in him this is it which the Psalmist looketh after Visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladnesse of thy Nation that I may glory with thine inheritance 6. The near interest which God hath in his people and which they have in him is a solid ground of hope of good and gladness joy and gloriation reserved for them for they are Gods chosen Gods Nation appropriate unto him and his inheritance to remain in his possession from generation to generation whereupon the Psalmist doth assure himselfe and the Church of his hope of good reserved for the Church That I may see the good of thy chosen c. Ver. 6. We have sinned with our fathers we have committed iniquity we have done wickedly In the second place is the confession of sins for which God justly might afflict the Supplicants but in his mercy could forgive them also as he had done to his people in former generations The force of his reasoning is this many times thou didst shew mercy to our fathers in their afflictions notwithstanding their grievous provocations therefore we must intreat thee yea and hope also for the like mercy in our time Whence learn 1. It is not for nought that the Lord bringeth calamity on his people he is provoked so to do by their grievous offences We have sinned 2. As judgements are sent to convince of sin and to draw forth the acknowledgement thereof so there is no reâ—dier way to remove the sin and judgement also then by confession thereof We have sinned 3. As God when he punisheth his people doth reckon with them both for their own and also for their fathers faults whose footsteps they have followed so must the penitent reckon with God for their own faults and for their fathers sins whereunto they have accession We have sinned with our fathers c. 4. Confession of sins must not be slighted but seriously gone about and aggravated duly We have sinned we have committed iniquity we have done wickedly 5. True penitents will neither excuse their sins by the example of their fathers nor justifie themselves how holy soever they be when God is pleading with his Church but will joyne in confession with the multttude as here the holy Prophet doth We have sinned with our fathers we have committed iniquity we have done wickedly Ver. 7. Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at
is polluted whatsoever be the cause which is pretended They shed innocent blood and the land was polluted with blood 6. The highest point of holinesse in a false Religion is but filthinesse and pollution and no invention of man can make the followeâ—s therof more holy by observation thereof but doth pollute them still the more they follow them For thus were they defiled with their own works 7. Following of mens inventions in Religion is Idolatry or spirituall adultery because God is forsaken in so farre and another god and lord in Religion is received in Gods stead for so much faith the Text They went a whoring with their own inventions Ver. 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand Here is shewen what followed on their following of their own inventions to wit slavery and subjection unto men in Gods indignation Whence learn 1. When men do follow sin and their own wayes wrath followeth them For therefore was the wrath of God kindled against his own people 2. When from the Word of the Lord men will not believe how odious superstition is to him he will make them finde it by his plagues For therefore was the wrath of the Lord kindled 3. No priviledge can make men so lovely before God as the love of â—dols and Images in the matter of Religion doth make them to be loathed of him His wraâ—h was kindled even against his own people insomuch that he abhorred his own inheritance 4. When Gods people do follow the superstition of Idolaters either by complying to gratifie them or in way of pleasing themselves it is justice with God to make Idolaters their masters and to make his people lose the benefit hoped for by complyance And he gave them into the hand of the heathen 5. It is righteousnesse with God to put his people under the yoke of men that hate them when they have cast off the easie yoke of God who loveth them And when men follow wayes which God abhorreth God justly doth make them suffer what they do most abhorre He gave them over into the hand of the heathen and they that hated them ruled over them 6. The sins of Gods people do make open way for their enemies and do put strength courage and victory into their hands and lest the Lords people should not be moved by that change of government he makes their burden under their enemies unsupportable Their enemies also oppressed them 7. When people will not humble themselves in the way of repentance it is righteousnesse with God to bring them low by judgements as here is seen The Israelites do not repent of their sins And they were brought into subjection under their enemies hand Ver. 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity 44. Neverthelesse he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all that carried them captives The ninth and last point of confession is of a heap of manifold sins often repeated notwithstanding which God did shew pity to his people for his Covenants cause Whence learn 1. The Lord leaveth no means unessayed to gain his people sometimes he puts them to sore trouble sometimes he delivereth them and exerciseth them with the vicissitude of calamities and deliveries if by any means they may be saved Many times did he deliver them 2. Such is our wickednesse and perverse nature that still we give the Lord a bad meeting for his mercies and instead of thankfulnesse do provoke him by doing and following what we our selves think fittest as is to be seen in the Israelites Many times did God deliver them but they provoked him with their counsel 3. Men in the course of their sins have high and self-pleasing conceits of themselves and no impenitency is without pride but by sad judgements God many times maketh them lie low in affliction who do not walk humbly in the way of obedience as here we see the Israelites provoked God by their counsel that is by their own devices conceits and inventions But they were made low by their iniquities 4. Albeit Gods people oft-times provoke him and in their prosperity do not regard God nor his commands yet God regards them so as both after a whiles prosperity to correct them and after a whiles adversity to comfort them Neverthelesse he regarded their affliction 5. God by heavy affliction moveth men to cry unto him who otherwise would not have called upon him at all as his dealing with proud provoking Israel here doth shew who in affliction are made to cry 6. Albeit there be commonly great unsoundnesse in the cry of oppressed people yet God will hear that cry and help them out of a temporal trouble as here He regarded their affliction when he heard their cry 7. As when Gods people do abuse his grace and do forget their Covenant and are plagued for their sins the good of the Covenant and confederacy with God is obscured buried and as it were forgotten So when the Lord doth change his dispensation the benefit and good of the Covenant is brought to light again for then God taketh occasion to shew that albeit his people do forget the Covenant yet he forgets it not For he remembered for them or for their behalfe his Covenant 8. The unchangeablenesse of Gods merciful nature and love to his people maketh him change the course of justice into mercie and no other change except of this dispensation is meant by Gods repentance when it is said And he repented according to the multitude of his mercies 9. The mercy of the Lord is so large as the multitude of former sins and abused by-past favours cannot hinder the sinner once again to come unto the inexhaustible fountaine of grace and cannot hinder God once more to shew mercy to a sinner yea albeit God hath entered in judgment with the sinner and hath begun to poure our deserved wrath upon him even justice thus begun to be executed cannot hinder God to hold his hand and shew mercy once again to the sinner for here experience teacheth that oft times when he had entered in judgement with Israel He repented according to the multitude of his mercies 10. God hath the ruling of all mens affections to make them turne as he pleaseth God mixeth the most bitter cup of judgement given to his people to drinke with the ingredient of compassion and what pity his people do finde from any hand it is the fruit effect and evidence of Gods pitie toward them He made them also to be pitied of all those that carried
it shall finde a sweet lively and comfortable light in it to carry him through all the dark passages of this miserable and sinful life that he shall have cause to say Thy Word is a lamp unto my feet c. Ver. 106. I have sworn and I will perform it that I will keep thy righteous judgements The second evidence of his purpose to conforme his life to the rule of the Word is the tying of himself by an oath to endeavour to keep it Whence learn 1. The upright man is willing to be bound to the obedience of Gods Word not only with the necessary bond of Gods Command and of his natural duty to his Sovereign but also by the straitest voluntary bonds he can and will not repent his resolution for ever I have sworne and will perform it that I will keep thy righteous judgements 2. Vowes Covenants and Oathes to tie us unto the faith profession and obedience of the true Religion set down in Scripture are lawful and sanctified meanes to help us to be constant I have vowed and will perform it that I will keep thy righteous judgements 3. The equity of all the Commands of God should be a great motive to fasten us unto the obedience thereof I will keep thy righteous judgements Vers. 107. I am afflicted very much quicken me O LORD according to thy Word A third evidence of his purpose to make use of Gods VVord is his seeking nothing for his comfort and encouragement in his greatest affliction except the quickening of spiritual life in himself by the VVord Whence learn 1. It is no strange thing for the most holy men to be acquainted with the saddest sort of affliction bodily and spiritual I am afflicted very much 2. From whence soever affliction doth come faith goeth to God only for comfort as here Quicken me O Lord. 3. VVhen God is pleased to make the VVord of Promise lively or to performe what the promise alloweth us to expect such a consolation is a sufficient antidote to the heaviest affliction Quicken me O Lord according to thy VVord Ver. 108. Accept I beseech thee the free-will-offerings of my mouth O LORD and teach me thy judgements A fourth evidence of his purpose to make use of Gods VVord is his present practising of it in offering spiritual sacrifices of confession praise and prayer that his service may be acceptable and that he may be taught yet more in the obedience of the VVord VVhence learn 1. It was spiritual moral service which the Lord by the Ceremonial Law did teach his people of old to offer unto him through Christ and the godly in the Jewish Church were not ignorant of this for here the Psalmist prayeth Accept I beseech thee the free-will-offerings of my mouth 2. Albeit our best service be unworthy of it self to be presented to God but must have weight by Gods gracious acceptation yet must we offer it and have hope through Christs sacrifice that it shall be accepted Accept I beseech thee the free-will-offerings of my mouth 3. Together with the offer of our present service it is good to joyne the purpose of growing in obedience and prayer for grace so to do still Accept the free-will-offerings of my mouth and teach me thy judgements Ver. 109. My soule is continually in my hand yet do I not forget thy law The fifth evidence of his purpose to practise Gods VVord is his resolution on all hazards even of his life to keep affectionate memory and actual respect unto Gods revealed will Whence learn VVhosoever will live godly must resolve to run hazard of life daily in the time of persecution and he who layeth his reckoning so hath evidence in himself of his upright purpose to follow Gods VVord My soul or my life is continually in my hand as ready to be laid down for maintaining of righteousness Yet do I not forget thy law Ver. 110. The wicked have laid a snare for me yet I erred not from thy Precepts The sixth evidence of his purpose of constancy in Gods service is his approving of his former carriage in his by-past trial which sheweth he is resolved so to do also for time to come Whence learn 1. It is usual with persecutors to make acts and statutes or to broach some danger one or other which shall either force the godly to go off the right way of obedience to Gods VVord or to fall in the snare The wicked have laid a snare for me 2. The godly must hold on the royal way of Gods commands whether he fall in the snare of worldly inconvenience or not as the Psalmist did Yet I erred not from thy Precepts 3. He who hath kept the high-way and hath troden upon snares and repenteth not his course giveth evidence of his sincere purpose to follow the Lord thereafter also through all dangers as this example teacheth us Vers. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart A seventh evidence of his purpose to adhere to Gods Word is his placing of his riches and pleasure in his adhering unto it Whence learn 1. The Word of God beleeved is the surest riches of the Saints which when all things faile doth maintaine and hold up their right unto God and eternal life and so should it be looked upon by the beleever Thy testimonies have I taken as my heritage for ever 2. The felt benefit of the Word of God furnishing spiritual light comfort peace strength meat drink clothing and whatsoever commodities an inheritance can yield is and should be the joy of the believer and a tie upon his heart to make him stick close unto it Thy testimonies have I taken as my heritage for ever for they are the rejoycing of my heart Ver. 112. I have inclined mine heart to perform thy statutes alway even unto the end The eighth evidence of his purpose to practise the Word of God is the bent of his heart carrying him on to performe whatsoever God doth command all the dayes of his life Whence learn 1. Albeit it be Gods work only to incline the heart unto Gods testimonies as we see v. 36. yet when God hath made the change and his childe is content to follow the direction of Gods Word this inclination of the heart is counted also the mans own work as here I have enclined my heart 2. As only hearty service pleaseth the Lord so that only is sincere and constant which proceeds from the heart and he who findeth this inclination hath in himself the witnesse of his sincerity I have enclined my heart to perform thy statutes alwayes even to the end SAMECH Vers. 113. I hate vaine thoughts but thy Law do I love 114. Thou art my hiding place and my shield I hope in thy Word As he gave before evidences of his affection to the Scripture and of his purpose to obey it in his practice so in this section he giveth six evidences of his hatred
way set down for sanctifying of men and for the saving of such as follow the way prescribed of God for salvation and the punishing of such as despise the way of life pâ—escâ—ibed are very righteous when they are well considered Upright are thy judgements 2. The way of righteousnesse set down in Scripture and of execution made according to it may be demonstrated by the essential righteousnesse of Gods nature because as he is righteous so must his Word and working conforme theâ—eto be righteous also Righteous art thou O Lord and â—pright are thy judgements Vers. 138. Thy testimonies that thou hast commanded are righteous and very faithfull The second reason of the petition is because the testimonies of Scripture which God hath commanded us to believe and obey are not only righteous but also very faithfull which can never faile a man that believeth and obeyeth them Whence learn 1. To the end that our faith and obedience may be solidly grounded we must hold for a foundation that the Scriptures are righteous and true and that every truth revealed therein doth include a command to believe it and every duty of men declared therein includeth a command to obey it Thy testimonies which thou hast commanded are righteous and very faithfull 2. It is needfull for a believer to labour to have the impression of the truth and righteousnesse of the Word of God in Scripture stamped on his own heart by freequent meditation and acknowledgement thereof as the Psalmists example here doth teach us Ver. 139. My zeal hath consumed me because mine enemies have forgotten thy words The third reason of the petition is because his zeal to the commands of God was so great as the opposition which his enemies made unto them did torment him and such zeal required growing knowledge Whence learn 1. Zeal had great need of sound knowledge that it misccary not and he that findeth zeal kindled in his breast should labour to informe himselfe well as the Psalmist doth v. 144. and here My zeal hath consumed me because mine enemies have forgotten thy word 2. Holy affections are able to work upon the body no lesse then common and natural affections My zeal hath consumed me 3. The contempt and misregard of the Word of God perceived in any especially in professors within the visible Church is a just reason of zeal a just cause of grief and anger against such workers of iniquity My zeal hath consumed me because mine enemies have forgotten thy word Ver. 140. Thy word is very pure therefore thy servant loveth it The fourth reason of his petition is because he seeth such holinesse and unmixed truth in Gods Word as he cannot choose but love it and therefore must pray that he may know more of it VVhence learn 1. The Word of God is a Word clean from all mixâ—â—re of flattery or falsehood tried to be true in the experience of all ages Thy word is very pure 2. New contemplations of the excellency of the Word of the Lord draweth forth new commendations of it and raiseth fresh affection of love to it Thy word is very pure therefore thy servant loveth it Ver. 141. I am small and despised yet do I not forget thy precepts The fifth reason of his petition is because the Word of God held up his heart and comforted him against all the contempt of men Whence learn 1. The godly may readily lose reputation at wicked mens hands when they will not comply with their wickednesse I am small and despised 2. Albeit we do lose estimation for adhering to the Word of God yet the Word should not lose estimation for that with us I am despised yet do I not forget thy precepts Vers. 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth The sixth reason of his petition is because everlasting righteousnesse and everlasting truth is in Gods Word and may be found in experience by it Whence learn 1. This is the excellency of the Law of God above all the lawes of men that not only it is righteous at the first giving out but also righteous in all ages and times Thy righteousnesse is an everlasting righteousnesse and thy law is truth 2. The righteousnesse which God hath devised and set down in his Word to justifie sinfull men is an everlasting righteousnesse even the righteousnesse by faith in Jesus Christ borne witnesse unto by the Law and the Prophets Thy righteousnesse is an everlasting righteousnesse and thy Law is truth 3. It is good for the setling and strengthning of the holds of our faith to consider again and again what excellent profit may be had by it and how true it is as here the Psalmist doth Ver. 143. Trouble and anguish have taken hold on me yet thy Commandments are my delight The seventh reason of his petition is because the Word of God hath been his delight when trouble and vexation hath befallen him for obedience of it Whence learn 1. The believer is not exempted from outward trouble for righteousnesse nor from the vexation and inward anguish of spirit which may follow it Trouble and anguish have taken hold on me 2. After that the believer hath felt his own weaknesse and the force of trouble he may expect victory over trouble and to be rid from the vexation of it and brought even to rejoycing in tribulation yet thy Commandements are my delight Vers. 144. The righteousnesse of thy testimonies is everlasting give me understanding and I shall live The eighth reason of his petition is because life everlasting is to be had by the everlasting righteousnesse set down in Gods VVord therefore he prayeth to have more understanding thereof that is to have more clear knowledge and more strong faith in Gods testimonies Whence learn 1. This is the main Doctrine in all the Word of God to teach men concerning everlasting righteousnesse or how a man is justified before God therefore is this again repeated Thy righteousnesse or the righteousnesse of thy testimonies is everlasting 2. The belief or saving understanding of this Doctrine bringeth eternal life to the believer and for this end being joyned as the last reason with the former seven reasons it should make a man seek to grow in the faith or in the saving knowledge of the testimonies of God set down in his Word Give me understanding and I shall live COPH. Vers. 145. I cried with my whole heart heare me O LORD I will keep thy statutes In this section he falleth on another maine petition unto God for restoring unto him and encreasing in him the vigour of spiritual life by his Word v. 149. and to presse this petition he useth foure arguments some going before some following after it The first argument hath foure branches the first is because he had prayed earnestly before for quickening of him that so he might be enabled to serve God Whence learn 1. When the world is crying Who will shew us any good thing this man wishing
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
God from time to time in their troubles they are but as dead men in their exercise for Quieken me importeth this 4. Till we find lively encouragement given to us in trouble we must adhere to the Word of promise Quicken me according to thy Word 5. What the believer hath need of that God hath not only a will to supply but also an office to attend it and power to effectuate it as here he hath the office of an Advocate and of a powerful Redeemer also wherein the believer may confidently give him daily employment as he needeth Plead my cause and deliver me quicken me according to thy Word Ver. 155. Salvation is far from the wicked for they seek not thy statutes A third reason of his petition of delivery is because the wicked who misregard Gods commands when they fal into trouble are far from delivery Whence learn 1. The wicked have neither rght to salvation nor to temporal delivery from trouble when they fall into it Salvation is far from the wicked 2. It is the mark of a wicked person to misregard or not to care to know and obey Gods Word Salvation is far from the wicked for they seek not thy statutes 3. Salvation is near to those that make conscience to obey Gods Word how strait soever their condition shall seem for so much doth the force of this reason import Ver. 156. Great are thy tender mercies O LORD quicken me according to thy judgements A fourth reason of his petition is because Gods tender mercies are great and therefore the Psalmist may expect the influence of life till he be delivered Whence learn 1. When the godly do think or speak of the damnable condition of the wicked they should not be senselesse of their own deserving nor of Gods grace which hath made the difference between the wicked and them Great are thy tender mercies O Lord. 2. As the mercies of the Lord which are the fountain of all the benefits which the believer doth ask are very excellent in themselves so are they in the estimation of the believer when he looketh upon them they are many and mother-like tender and great Great are thy tender mercies O Lord. 3. Spiritual life is subject to often fainting and hath need frequently to be supported and restored by the believers looking on the promise and presenting of his case unto God on the one hand and by Gods granting of the petition on the other hand Quicken me according to thy judgements Vers. 157. Many are my persecutors and mine enemies yet do I not decline from thy testimonies A fifth reason of his petition is because he had many persecutors and yet did adhere to Gods Word Whence learn 1. As it is no strange thing to see the godliest men exposed most to persecution so it is no small measure of grace which God bestoweth on them to bear out the truth against all opposition Many are my persecutors and mine enemies yet do I not decline from thy testimonies 2. He who continueth in the faith and obedience of the Word against persecution may expect sustenance and consolation in his trouble and delivery out of it for this is the force of the reason Vers. 158. I beheld the transgressours and was grieved because they kept not thy Word A sixth reason of his petition is because he was sorrowful to see his enemies provoke God by their transgressions VVhence learn 1. Anger grief indignation and loathing which the word in the original doth bear are lawful in Gods quarrel against sin I beheld the transgressors and was grieved because they kept not thy word 2. He who is affected with grief anger and vexation for Gods cause when he seeth God provoked by transgressors may expect consolation and strength to himself in the defence of Gods cause as the force of the reason doth import Ver. 159. Consider how I love thy Precepts quicken me O LORD according to thy loving kindnesse A seventh reason of his petition is because he did sincerely love the Lords Word and therefore expected to be quickened in the sense of Gods kindnesse Whence learn 1. It is a mark of true zeal for God which floweth from love of the Lords Word and he who findeth this mark in himself may offer it to God for a proof of his sincerity Consider how I love thy Precepts 2. He who can approve his love to Gods Word and his zeal for God to be sincere may expect consolation and strength from God in his need as the reason doth prove 3. So oft as we finde deadnesse in our spirits so oft should we run to Gods kindnesse the fountain of life to repaire it Quicken me O Lord according to thy loving kindnesse Vers. 160. Thy Word is true from the beginning and every one of thy righteous judgements endureth for ever The eighth reason of his petition is because the Word of God and every part of it according whereunto he craved comfort and delivery out of his trouble was true and unchangeable for ever Whence learn 1. Such is the excellency of the Word of God as neither it can be sufficiently commended nor the believer satisfie himself in commmendation thereof as this among many commendations doth testifie 2. Truth and all truth is the short summe of the whole Scripture from the beginning to the ending of it nothing but truth nothing allowed in it but righteousnesse Thy Word is true from the beginning and every one of thy righteous judgements endure for ever 3. He who foundeth his prayer for comfort and delivery on the rock of Gods faithful and righteous Word may be sure to obtain his request as the force of this reason doth evidence SHIN Vers. 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word In this section he taketh comfort by six approved evidences of saving grace felt in himself which he presenteth unto God to be sealed by him The first evidence is his adherence to the obedience of faith notwithstanding of his being persecuted by Princes Whence learn 1. It is a sore tentation when the godly are persecuted for righteousnesse by their Governours by whom they should be encouraged and defended and yet this exercise of the godly is no strange matter Princes have persecuted me without a cause 2. As it is an ease and a piece of comfort to the godly that they have not deserved persecution so their innocency is an aggravation of the sin of the persecutor as here They have persecuted me without a cause 3. There is no means to save us from sinning for fear of men but the fear of the supreme power of the Almighty But my heart standeth in awe of thy word which is all one as to stand in awe of God 4. To bear out persecution of Princes out of respect to the obedience of Gods Word and fear to offend God is a mark of saving grace as here it is brought forth Vers. 162. I rejoyce at thy
have I cried unto thee O LORD 2. Lord heare my voice let thine eares be attentive to the voice of my supplications In the first two verses we have his distresse and prayer for relief in general termes Whence learn 1. The dearest Saints of God have been hardly exercised by trouble in their spirits and brought into danger of desperation sometime while they seemed to themselves to be in a lost condition like a man ready to drown in deep waters Out of the depths did I cry unto thee O Lord. 2. How desperate soever our condition or case of our soul seem unto us to be yet should we not cease from prayer unto God Out of the depths have I cried vnto thee O Lord. 3 Albeit our prayers seem to us sometime to be misregarded of God and neglected yet should we not give way to such thoughts as those but should double our petitions so much the more as tentations do disswade us to pray as the Psalmist did Lord hear my voice let thine eares be attentive to the voice of my supplications Ver. 3. If thou LORD shouldest mark iniquities O LORD who shall stâ—an 4. But there is forgivenesse with thee that thou mayest be feared In these two verses we have the objection made against his prayer from the conscience of his sins according to the law and his answer unto the objection from the mercy of God according to the grounds of the Gospel Whence learn 1. Sin furnisheth ground to all our vexations and tentations and objections made against our prayers our comfort and our faith as the experience of the Psalmist doth teach us against whom his iniquities here stood up to hinder his answer from God 2. In the case of conscience wherein sin is justly charged upon us there is no shift for us to deny or excuse sin it must be confessed and laid open before God as the Psalmist doth here 3. If the Lord should deal with Supplicants in the way of strict justice according to the tenour of the Law or Covenant of works no man could escape condemnation and the curse If thou Lord shouldest mark iniquities O Lord who shall stand that is no man should stand 4. He who is fled for refuge unto Gods mercy according to the Covenant of grace in Christ Jesus may decline judgement according to the Covenant of works and betake him unto the way of Justification by faith according to the Covenant of grace whereby remission of sin is promised to the beleever If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgiveness with thee 5. The belief of Gods mercifulnesse doth open our mouth in prayer and encourageth us unto the hearty worship service and obedience of God whereunto otherwise we could never have heart nor hand But forgivenesse is with thee that thou mayest be feared 6. Then is grace and mercy in God rightly made use of when we feare to offend God so much the more as we believe him to be gracious to forgive the penitent Supplicant Forgivenesse is with thee that thou mayest be feared Ver. 5. I wait for the LORD my soul doth wait and in his Word do I hope 6. My soule waiteth for the LORD more then they that watch for the morning I say more then they that watch for the morning Having prayed and wrastled by faith against the terrour of Gods justice he waiteth for a good answer and for consolation Whence learn 1. Albeit the Lord doth not at first heal the conscience of sin and the smart of it yet the believer may surely expect comfort from him I wait for the Lord. 2. Then doth faith its own part when it frameth the heart to patient waiting on God and hope in him My soule doth wait 3. He that waiteth for a good answer from the Lord must have the Word of Promise made in the Gospel to such as seek mercy from God for the warrant of his hope My soul doth wait and in his Word do I hope 4. He that waiteth on God for comfort should perswade himself of his speeding and must not slack his hope for a delay but grow in desire after the Lord more then the Watchman waiteth for the morning My soule waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning Ver. 7. Let Israel hope in the LORD for with the LORD there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities In the latter part of the Psalme it is presupposed he hath goâ—ten comfort and here he exhorteth all the Lords people to follow his example in the day of their outward trouble and perplexity of conscience assuring them of grace to be found in God to their full satisfaction Whence learn 1. When God hath delivered us out of straits it is our duty to extend the fruit of that mercy as far as we may and to exhort others according to our place to follow the way of faith in God Let Israel hope in the Lord. 2. Mercy according to the Covenant of grace giveth the same ground of hope unto every one within the Church which it giveth to the Psalmist or to a Writer of the Scripture Let Israel hopâ— in â—e Lord for with the Lord there is mercy saith the Psalmist from his own experience 3. So many straits as the Lords people can fall into so many escapes and deliveries hath the Lord in store for them With him is plenteous Redemption 4. As sin is the root of all trouble and the chief evil of Gods people so the remission of sin is the chief cure of all their trouble and this the believer may be sure of He shall redeem Israel from iniquities 5. When the Lord forgiveth sin to his own he forgiveth all sin lesse and more whereof his believing childe is guilty He shall redeem Israel from all his iniquities 6. The delivery of Gods people from sin and trouble floweâ—h all from the Covenant of Redemption and every delivery of them is a part of the execution of that Covenant With him is plenteous Redemption and he shall redeem Israel from all his iniquities PSALME CXXXI Ver. 1. LORD my heart is not haughtie nor mine eyes loftie neither do I exercise my self in great matters or in things too high for me 2. Surely I have behaved my selfe as a childe that is weaned of his mother my soule is even as a weaned childe 3. Let Israel hope in the LORD from henceforth and for ever IN this Psalme the Prophet minding to teach the godly to be humble before God however matters go with them doth propound his own example v. 1 2. that so the believer may persevere in hope v. 3. He proveth his humility by the lowlinesse of his heart sobriety of carriage and keeping himself within his vocation v. 1. and by the submission of his will unto Gods dispensation v. 2. the use and profit whereof as
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
unto them not only 〈◊〉 what is given to the world but also above what is given to the visible members of the Church who are not as yet converted whereunto some reasons or motives unto the obedience of these exhortations are added Vers. 1. PRaise ye the LORD sing unto the LORD a new song and his praise in the Congregation of the Saints From the first two exhortations Learn 1. The elect regenerate or true believers have a song of their own for mercies proper to them beside the praise which they have to give for the Lords work round about them and therefore they have a proper reason to praise God for their own particular Praise ye the Lord. 2. The song of the redeemed elect and converted is a new song which shall never wax old nor be cut off an everlasting song Sing unto the Lord a new song 3. It is Gods ordinance that the worshippers of the Lord should have assemblies and meetings wherein publickly and joyntly they may glorifie the Lord in proclaiming cheerfully his praise Sing his praise in the congregation of the Saints Vers. 2. Let Israel rejoyce in him that made him let the children of Sion be joyful in their King From the third and fourth exhortation Learn 1. It is the Lords command that his people rejoyce in himselfe with a joy above all the joy which they can have in the creatures which God hath given to them that they may the more chearfully praise him Let Israel rejoyce in him 2. The Church of the elect and renewed Saints is the special workmanship of Gods grace not only as his creatures but also as his new creatures created in Christ Jesus unto good works Let Israel rejoyce in him that made him 3. The Church is a peculiar Kingdome by it selfe whereof God is King in a peculiar way able to govern his people by his Word discipline and Spirit and to defend his Church and all his own ordinances therein to the comfort of all the true members thereof Let the children of Sion be joyful in their King Vers. 3. Let them praise his Name in the dance let them sing praises unto him with the timbrel and harp From the fifth and sixth exhortation to praise God Learn 1. The joy of the believer is a great and growing joy arising from rejoycing in the former verse to exulting in this verse signified by dancing Let them praise his Name in the dance 2. The joy of the godly is a compleat joy imploying all and filling all the powerâ— of the soul signified by musical instruments used in the paedagogy of the old Church Let them sing praises unto him with the timbrel and harp Ver. 4. For the LORD taketh pleasure in his people he will beautifie the meek with salvation Of these exhortations he giveth two reasons Whence learn 1. The Lord loveth believers and repenteth not but resteth in his love and taketh pleasure in his workmanship upon them The Lord taketh pleasure in his people 2. The constancy of the Lords love towards his people is the ground of the Churches constant joy in God and perpetual praising of him Let them sing praises to him with the timbrel and the harp for the Lord taketh pleasure in his people 3. Whatsoever matter of joy believers or true Saints have in God yet they are acquainted with as much affliction in the world as emptieth them of rejoycing in themselves humbleth them and subdueth their spirits and maketh them to aime and endeavour without fretting or grudging to digest all the Lords dispensations toward them and for this cause the believers or Saints are called meek 4. Albeit the affliction wherewith the godly are acquainted doth obscure their blessednesse and hide the beauty thereof before the world yet God in love to them oft-times wipeth off the black and blemish of affliction by giving them glorious deliveries and at length he giveth to them full salvation He will beautifie the meek with salvation Vers. 5. Let the Saints be joyful in glory let them sing aloud upon their beds 6. Let the high praises of God be in their mouth and a two-edged sword be in their hand From the seventh eighth and ninth exhortations to praise God Learn 1. The godly or true members of the Church are Gods favourites endued with grace accepted through the beloved yea and are good to such as they live among for so much doth the word Saints import 2. The believer may be joyfull now for the glory hoped for and may glory in the promised blessednesse as if it were already possessed Let the Saints be joyfull in glory 3. The joy allowed upon the Saints is a lasting joy both day and night a joy which when they are most retired may be most injoyed which being examined in secret shall be found solid a joy full of quiet rest and peace as if they were â—esting in their beds a joy which shall continue with them when their bodies are lying in the grave for thus much may the words beare in divers respects Let them sing aloud upon their beds 4. The praises of God set down in his Word wherein the Lords Name and attributes the Lords promises and glorious woâ—ks especially done in favour of his Saints are set down are the matter of the Saints confidence gloriaâ—ion and joy worthy to be talked of and openly declared in the audience of others for the glory of God and edification of people for what the Lord is to wit wise powerfull mercifull just c. that the Lord is for his people and for every believer in him and therefore Let the high praises of the Lord be in their mouth 5 As the Word of God wherein Gods praises are set down is the matter and warrant of the Saints joy and confidence in God so also is it a powerfull weapon to overturn all adversaries power whatsoever both bodily and spiritual Let the pâ—â—ises of God be a two-edged sword in their hand Vers. 7. To execute vengeance upon the heathen and punishments upon the people 8. To binde their kings with chaine and their nobles with fetters of iron 9. To execute upon them the judgement written This honour have all his Saints Praise ye the LORD By way of motive unto the obedience of the former exhortations to rejoyce in God and glorifie him he subjoyneth a speciall use of the praises of God set down in Scripture in relation to enemies and persecutors of the Saints over whom all believers have a spiritual victory by faith in God so that as the Lords Officers they may pronounce doom and sentences condemnatory against all their enemies great and small according as the Scripture giveth them warrant And this doom and sentence of judgement pronounced by the believer whether in his own minde or vocally as occasion offereth must have execution undoubtedly following upon it according to what is written in the Scripture and this is no small honour allowed upon the Saints Whence learn 1. The elect and regenerate
believing students of holinesse have enemies both without the Church visible and within it both heathen and people 2. God will be avenged upon them all great and small for it is presupposed that vengeance must be executed upon the heathen and punishment upon the people 3. The believers are in a fort executioners of this vengeance because they as doomsters do take the sentence from the mouth of God the just Judge and pronounce doom on them whereupon in the set time followeth execution the Word of God falling on them in effect as a sharp sword to cut them asunder thus the truth and justice of God with his other attributes all being parts of his praise Are a two-edged sword in their hands to execute vengeance upon the heathen and punishment upon the people 4. The greatest Monarchs Rulers and Judges among men are subjected unto the Word of God and must be bound either to the beliefe and obedience of it or unto the punishment and vengeance pronounced against the transgressors thereof so fast as if they were bound in strongest fetters for the praise of God in the mouth of his Saint are To binde their kings with chaines and their nobles with fetters of iron 5. The Lords children and Saints must not do wrong to Kings or Nobles or to any man else they must neither pronounce nor execute judgement according as they please but as the written Word of God prescribeth or alloweth for here they are tied To execute nothing upon them save the judgement written 6. These priviledges are spirituall and common to all believers who according to their places and callings whether publick or private may for their own comfort and for others edification accordingly apply the Word of God to themselves and against their enemies for This honour have all his Saints and therefore they ought in a special manner to blesse God for their priviledges Praise ye the Lord. PSALME CL. IN this Psalme the Spirit of the Lord doth call upon us thirteen times to praise the Lord Each exhortation pointeth forth God to be the only object of praâ—se The first and the last exhortation is to all to praise God absolutely without giving any motive more then his very Name importeth which indeed is a sufficient reason for seeing the Lord is God who hath his being of himself and all the creatures have their being of him and dependance on him it followeth of necessity that he is praise worthy in himself and deserveth to be praised by all his creatures The second third fourth and fifth exhortations have reasons and motives annexed unto them as the matter of his praise v. 1 2. The sixth seventh eighth nineth tenth eleventh do teach the manner of his praise under the termes of the Levitical service v. 3 4 5. and the twelfth pointeth at the persons or special party which must yield the praise unto God with a reason insinuated moving thereunto v. 6. Ver. 1. PRaise ye the LORD Praise God in his Sanctuary Praise him in the firmament of his power 2. Praise him for his mighty acts praise him according to his excellent greatnesse From these exhortations which have motives annexed to them Learn 1. The holinesse of God which is the unstained clearness and untainted glory of all his attributes such as are his wisdom power justice mercy and all the rest of his properties mentioned in Scripture is the subject of the Saints praising of God in the Church and of Spirits praising of him in heaven for the word in the Original doth bear Praise the Lord in his holinesse in hls Sanctuary in heaven his holy place 2. The holinesse of God should be mainly looked unto by all men who are about to praise him that our hearts and mouthes may be rightly framed for so high a service and we may beware to take his Name in vain for he will be sanctified of all that draw near unto him especially in the work of praise Praise God in his holinesse 3. Matter of praise is furnished to us in the wisdom and power of God which is to be seen in the creatures and particularly in the frame of the stories of heaven in the first whereof his power supports the huge weight of waters in the clouds in the second the stars and planets move and make their circles constantly and in the third Heavens Angels and Spirits of just men made perfect do praise God Praise him in the firmament of his power 4. Matter of praising God is furnished by his manifold mighty acts to be seen in the powerful sustaining ruling and employing of all his creatures as he seeth fittest for his own glory for the building of his Church delivering of her from dangers and overthrowing of her enemies Praise the Lord for his mighty acts 5. Matter of praising God is furnished in his wonderful greatnesse and in the rayes of excellency shining in all his dispensations and manner of governing the world sustaining some individual creatures which are still the same from the Creation and multiplying others in their kinde to the astonishment of a serious beholder Praise him according to his excellent greatnesse Vers. 3. Praise him with the sound of the Trumpet praise him with the Psaltery and Harpe 4. Praise him with the Timbrel and dance praise him with stringed instrumrnts and Organs 5. Praise him upon the lond Cymbals praise him upon the high sounding Cymbals Here are other six exhorrations teaching the manner of praising God under the shadow of typical musick appointed in the Ceremonial Law Whence learn 1 Albeit the typical Ceremonies of musical instruments in Gods publick worship belonging to the paedagogie of the Church in her minority before Christ be now abolished with the rest of the Ceremonies yet the moral duties shadowed forth by them are still to be studied because this duty of praising God and praising him with all our minde strength and soule is moral whereunto we are perpetually obliged 2. The variety of musical instruments some of them made use of in the Campe as trumpets some of them more suitable to a peaceable condition as Psalteries and Harps some of them sounding by blowing winde in them some of them sounding by lighter touching of them as stringed instruments some of them by beating on them more sharply as Tabrets Drums and Cymbals some of them sounding by touching and blowing also as Organs all of them giving some certain sound some more quiet and some making more noise some of them having a harmonie by themselves some of them making a Consort with other instruments or with the motions of the body in dancings some of them serving for one use some of them serving for another and all of them serving to set forth Gods glory and to shadow forth the duty of worshippers and the priviledges of the Saints The plurality and variety I say of these instruments were fit to represent divers conditions of the spiritual man and of the greatnesse of the joy to be found