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
comfort can be abated and diminished by affliction the renewed sense of Gods love and friendship to us which we should seek after always can easily restore and recompense it Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth LAMED In this section he sheweth first how he was comforted under persecution by faith in Gods Word and to this end he commends the worth of the Word of God or of the Scripture for foure reasons The first is because of the stability of it in heaven v. 89. The next for the durable usefulness of it in every age of the Church v. 90. The third is because by Gods Word the earth is established v 90 91. The fourth is because of his own experience of comfort and strength by it in his affliction v. 91. And in the next part he expresseth his thankfulnesse in the rest of the verses of this section Ver. 89. For ever O LORD thy word is setled in heaven 90. Thy faithfulnesse is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinances for all are thy servants 92. Vnlesse thy law had been my delight I should then have perished in mine affliction In his setting down his comfort which he had by faith in the Word and what estimation he had of the Scripture Let us learn 1. God hath given unro us his Word to bear up our faith in every hardest condition and it is a sure rock which wil not fail us whatsoever appear or howsoever we do faile or faint For ever O Lord thy word is established 2. Albeit the effect of Gods Word doth not appear sometime but is over-clouded with trouble and tentations yet it is sure and fixed by Gods decree unalterable in heaven and cannot want the effect in due time For ever O Lord thy word is setled in heaven 3. The stability of the Lords Word depends upon the stability of Gods truth and faithfulness which because he is absolutely unchangable his VVord is so also Thy faithfulness is unto all generations 4. The truth of God is not alwayes hid up in heaven but in all generations the truth of the VVord and the faithfulness of God who hath spoken it is from age to age made manifest among men Thy faithfulness is unto all generations 5. The stability of the earth is nothing but the effect of Gods VVord and the stability of the earth and frame of the world is a pawne of the stability of Gods VVord Thou hast established the earth and it abideth 6. As heaven and earth do continue in their motion and station and do serve God as his Word hath ordained so should we do They continue this day according to thy Ordinances for all are thy servants 7 Affliction draweth forth the worth of Gods Word which otherwise could not be known and lets it be seen that the Word of God is able to save a sinking man in tribulation Unlesse thy law had been my delight I should then have perished in my affliction 8. The Word of God being received by faith is able not only to save the believer from desperation in trouble but also to make him rejoice as he who is feeding on delicates as experience hath proved Unlesse thy law had been my delight I should have perished in mine affliction Ver. 93. I will never forget thy Precepts for with them thou hast quickened me 94. I am thine save me for I have sought thy Precepts 95. The wicked have waited for me to destroy me but I will consider thy testimonies 96. I have seen an end of all perfection but thy Commandment is exceeding broad In the latter part of this section he sheweth his thankfulness first by engaging his heart to the faith and obedience of the Word v. 93. Then by dedication of himself unto God as his servant to be saved by him v. 94. Thirdly by engagement of his heart to continue against all persecution in the obedience of the Word v. 95. And fourthly by commendation of the Word above all things in the world v. 96. Whence learn 1. The worth of the Word of God is found so excellent in the experience of the believers that their experience doth sixe and settle their estimation of it their love to it and their purpose to make use of it alwayes I will never forget thy Precepts for with them thou hast quickened me 2. The believer is the Lords peculiar servant bound to him by the bonds of Creation Redemption and Covenant and it is his duty thankfully to reckon his interest and right in God and Gods interest in him for his own encouragement and for Gods praise I am thine 3. When a mans faith is strengthened about his own interest in God then may he be confident to pray to God and to expect for salvation temporal and eternal from him I am thine save me 4. Honest endeavour to obey Gods commands how weak soever doth prove the believers interest in God and confirmeth his hope to be saved by him I am thine save me for I have sought thy Precepts 5. Persecutors of Gods servants for obedience to Gods Word are in effect murtherers both of soul and body in driving them to forsake Gods commands The wicked have waited for me to destroy me 6. The trouble which the godly sustain by persecutors should drive them to search more deeply into the Word of God and to harden themselves against all that the persecutors can do and every comfort given to them from the Word should do the same But I will consider thy testimonies 7. The use of all things visible is temporal but the use and benefit of the Scripture is everlasting all things visible have their own perfections in their own kinde and do extend some of them to one temporal use others of them to another use but the Word of God extendeth in its kinde to all uses which may bring blessedness in this life and in the world to come A man may satisfie himself in the contemplation of the worth and vertue of any thing which is visible in the world but the riches of the Word of God is unsearchable the deep wisdome of God in the Scriptures is unscarchable and the perfection of the Scripture is above all comparison I have seen saith he an end of all perfection but thy Commandment is exceeding broad MEM. Ver. 97. O how love I thy law it is my meditation all the day He goeth on in this section to commend the VVord of God and to shew his estimation of it for eight reasons The first is because it hath gained the affection of his heart unto it so as he cannot but continually dwell upon the meditation of it VVhence learn 1. As the Scripture in it self is most lovely for the Author matter and use thereof so is it most affectionately loved by the beleever and none can either expresse or judge how great is his affection to it
of nothing and can give help where there is no appearance of relief My help cometh from the Lord which made heaven and earth Vers. 3. He will not suffer thy foot to be moved he that keepeth thee will not slumber For the confirmation of his own faith and the faith of others that they may rest on God and depend upon him only for reliefe in their straits whether they have means of delivery or not he bringeth forth six promises of God unto the believer for our faith being weak hath need to have the promises of God branched into small parts and multiplied in particulars that so they may be the more easily applied The first promise is in this verse Whence learn 1. Albeit the believer be of himselfe weak and ready to fall yet the Lord will save him from ruine and keep him fast in the defence of the truth for which he is put in straits He will not suffer thy foot to be moved 2. The providence of God is so vigilant for the safety of the beleever as the believer needeth not to fear lest he suffer any inconveniency by Gods oversight for He that keepeth thee will not slumber Ver. 4. Behold he that keepeth Israel shall neither slumber nor sleep A second promise made to all Gods people which also confirmeth the former promise Whence learn 1. The Lord is keeper and watchman over his Church and every member thereof and this is his Stile and memorial in all ages Behold he that keepeth Israel shall neither slumber nor sleep 2. The right which particular believers have unto promises doth belong unto them because they are made to the Church over which the Lord taketh such caâ—e as he never in no moment of time faileth in his attending the Church and every particular member thereof He that keepeth Israel shall neither slumber nor sleep Ver. 5. The LORD is thy keeper the LORD is thy shade upon thy right hand The third promise particularly directed to the believer including the Psalmist himselfe Whence learn 1. Albeit the believer hath not a promise to be free from trouble and persecution yet he hath a promise of consolation in it and of defence from the hurt of it The Lord is thy keeper the Lord is thy shade 2. When trouble cometh the Lord is not farre to seek but is ready to be found for protection and consolation The Lord is thy shade upon thy right hand Vers. 6. The Sunne shall not smite thee by day nor the Moon by night The fourth promise made with allusion unto and application of that care which God had over his people when he brought them out of Egypt through the wilderness whom he guarded them from the heat of the Sunne by a cloud by day and from the cold and moistnesse of the night and Moon by a pillar of 〈◊〉 by night Whence learn 1. Albeit the believer be subject to sundâ—y perils from adversity and prosperity from one adversary power at one time and from another adversary power at another time yet the Lord so careth for him and so tâ—â—perateth and moderateth his exercises that he shall be sure not to be harmed in order and relation to the carrying on of his felicity The Sunne shall not smite thee by day nor the Moon by night 2. What care the Lord had over his people in the wildernesse the same hath he still over every believer as the application of the like mercy doth shew The Sunne shall not smite thee by day c. Ver. 7. The LORD shall preserve thee from all evil he shall preserve thy soul. From the fifth promise Learn 1. Whatsoever trouble shall befall the believer he shall be freed from the evil of it because God shall make all troubles work together for his good The Lord shall preserve thee from all evil 2. If the believer lose any thing by trouble he shall not lose what is most precious the Lord shall save his soul and so long as it is expedient his bodily life also He shall preserve thy soul. Ver. 8. The LORD shall preserve thy going out and thy coming in from this time forth and even for evermore From the sixth promise Learn 1. Albeit all men have need to have their carriage in all their affaires directed of God yet none hath the promise of direction and successe save the believer only to whom it is said here The Lord shall preserve thy going out and thy coming in 2. The Lord so taketh his own by the hand to care for them as he doth not leave them nor forsake them afterward but goeth along with them for ever The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore PSALME CXXII THe Arke of God had for a long time moved from place to place at length the Lord revealeth unto David the place wherof Moses had spoken to be Sion where the Arke should rest and there David set up the Aâ—ke having revealed unto the people the Oracle whereupon the people did heartily embrace the will of God and came to that place appointed for publick worship and did invite one another to go up to worship In this Psalme we have first Davids joy for the peoples willingnesse to assemble unto the Lords house v. 1 2. In the next place he praises Ierusalem v. 3 4 5. In the third place he exhorteth all to pray for the peace of Ierusalem representing the universal Church and useth some reasons to set them forward on the duty v. 6 7 8 9. Ver. 1. I Was glad when they said unto me Let us go into the house of the LORD 2. Our feet shall stand within thy gates O Ierusalem From the joy which David had in the peoples willingnesse to joyne together in the publick worship of the Lord Learn 1. Sometime the message of the Lords servants is well taken at their hand and the fruit of their labour is â—eturned upon them to their no small joy as here David professeth in his experience I was glad when they said unto me Let us go 2. As people lawfully may yea and should not only stirre up one another by their example and mutual private exhortation unto the service of God but also stirre up their teachers and Rulers so teachers and Rulers should think it no incroachment upon their office nor disparagement to their person or gifts or place to be stirred up to their duties by the people but rather should cherish and foster the peoples holy zeal as here we are taught by Davids practice I was glad when they said unto me Let us go into the house of the Lord. 3. As it is no small benefit to have a setled place for publick Assemblies unto Gods worship so should it be thankfully acknowledged when it is bestowed and resolutely made use of as here we see the people did Our feet shall stand within thy gates O Ierusalem Ver. 3. Ierusalem is builded as a city that is compact together 4.
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
any one of his wayes for if a man be corrupt in any of his wayes he may deceive his own heart in all other of his wayes this doth David import when he saith And see if there be any wicked way in me 3. Every wicked way is a way of grief trouble and sorrow for so imports the name given to it in the original 4. The good way allowed of God is a lasting way appointed of God of old and will be approved by him for ever Lead me in the way everlasting 5 We cannot walk in the wayes of God without his actual and effectual leading of us therein beside his direction given in common by his Word and therefore we had need to pray with David Lead me in the way everlasting PSALME CXL DAvid being pursued for his life and loaded with false calumnies of wicked men prayeth First for deliverance from them v. 1 2 3 4 5 6 7. Secondly prayeth against them v. 8 9 10 11. Thirdly declareth the Lords gracious answer v. 12 13. Ver. 1. DEliver me O LORD from the evil man preserve me from the violent man 2. Which imagine mischiefes in their heart continually are they gathered together for warre 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah In his prayer for deliverance First he requesteth for preservation from their cruel devices and slanders v. 1 2 3. Then repeateth his prayer for preservation from the present dangerâ— wherein he was by reason of the snares laid for him v. 4 5. Thirdly he repeateth his petition with some special grounds of confidence and hope to be relieved v. 6. From the first request Learn That most innocent and godly men by the calumnies of the wicked are sometimes cast in great dangers whence they see no appearance of deliverance for clearing their name or saving of their life except God finde it out and in this case God is and should be their refuge Deliver me O Lord from the evil man 2. How wicked soever how violent soever the enemies of Gods children be God can rescue his servants out of their hands Preserve me from the violent man 3. Such as not only in fit of passion but also in cold blood resolve to do mischief to the godly may justly be esteemed evil men violent men for so are they here described Which imagine mischief in their hearts 4. When wicked men have devised what they can by themselves against the righteous they cannot trust their own wits as able to make the plot fast except they consult one with another frequently that they may joyne their counsels and their forces together to make the snare sure Continually they are gathered together for warre 5. That wicked men may the better carry on their designe against the godly they possesse the simple people with prejudices of them devising and spreading false lies and bloody calumnies of them contrived with great cunning and made very probable in appearance lest any should pity them when they are cut off They have sharpenyd their tongue like a serpent 6. When the wicked have vented deadly lies of the godly they have in readinesse new slanders and capital crimes to charge them with falsely Adders poison is under their lips Ver. 4. Keep me O LORD from the hands of the wicked preserve me from the violent man who have purposed to overthrow my goings 5. The proud have hid a snare for me and cords they have spread a net by the way-side they have seâ— grinnes for me Selah In his repeated petition for prâ—servation Learn 1. It wil not suffice the wicked to defame the godly and murther them in heart and tongue but also they seek to have them in their grips except God interpose himself for their safety Keep me O Lord from the hands of the wicked 2. The desperate resolution of the wicked to overcome the godly must not discourage the godly but sharpen their prayer Preserve me from the violent man who have purposed to overthrow my goings 3. Hunters and Fowlers did never go more cunningly to work by snares nets and traps to catch their prey then the wicked go about to have the advantage of the godly to bring their life under their power The proud have laid a snare for me and cords they have spread a net by the way-side they have set grinnes for me Ver. 6. I said unto the LORD Thou art my God heare the voice of my supplications O LORD 7. O GOD the Lord the strength of my salvation thou hast covered my head in the day of battel In the repeating of his petition the third time with reasons of hope to be helped Learn 1. The malice of men should move the believer to make use of Gods favour and friendship and of the Covenant with him I said unto the Lord Thou art my God 2. The claim which faith layeth unto God should proceed from a fixed purpose to stand to its right and interest it hath in God I said unto the Lord Thou art my God 3. When faith findeth the Covenant fixed then prayer findeth vent and the man poureth forth his desire with hope as here Hear the voice of my supplication O Lord. 4. When misbelief doth present to the godly the greatnesse of the danger the mans own weaknesse and the power of the adversarie faith should present in opposition to these the strength of God and his power for salvation as engaged by Covenant to the behoof of the believer O God the Lord the strength of my salvation 5. As present straits should bring to minde by-gone dangers and deliverances so by-gone experience of delivery should strengthen faith for the present for this use David maketh of his present and by-gone exercise 6. In time of danger God useth to interpose himself for the preservation of his own servant more nearly and closely then a helmeâ— cleaveth to a mans head in the day of battel and doth ward off a blow better then any piece of armour can do as Davids experience teacheth Thou hast covered my head in the day of battel Ver. 8. Grant not O LORD the desires of the wicked further not his wicked device lest they exalt themselves Selah 9. As for the head of those that compasse me about let the mischief of their own lips cover them 10. Let burning coales fall upon them let them be cast into the fire into deep pits that they rise not up again 11. Let not an evil Speaker be established in the earth evil shall hunt the violent man to overthrow him In the second part of the Psalme wherein he prayeth against his enemies Learn 1. God can overthrow all the devices of the wicked and the wicked can effect nothing against the godly except God grant them their desire for so much doth this prayer import Grant not O Lord the desires of the wicked 2. The prayer of the godly against the plots of the wicked hath more power to overturn them then the wicked
have wit or strength to promote them Further not his wicked device 3. When one of the wicked findeth successe in his wicked devices all of them grow proud and do misken God for that cause Furrher not his wicked device lest they exalt themselves 4. God will not give alwayes successe unto the wicked oppressors of his people were there no other reason for it but this one to crush the pride of his enemies and to make it cease Further not his wicked device lest they exalt themselves 5. What mischief the wicked have threatened to bring upon the godly shall fall upon themselves and bitter as gall shall their part be as the Word will suffer in the Original who are chief Ring-leaders of the peâ—â—â—â—ution of the godly As for the head of them that compasse me about let the mischief of their own lips cover them 6. The overthrow of the wicked shall come upon them as the ruine of a wall covering them and smothering them Let mischief cover them their torment shall be piercing and intolerable like the perdition of Sodom Let burning coals fall upon them no escaping for them Let them be cast into the fire no getting out of the torment no recovery for them Let them be cast into deep pits that they rise not again 7. Backbiters and Calumniators shall not only be debarred from heaven but also Gods curse shall follow them on earth and not suffer them nor their posterity to enjoy quiet prosperity in the world Let not an evil Speaker be eshablished in the earth 8. When oppression hath cried to God against the oppressor it is sent forth as a Serjeant to follow him at the heels whereever he go till it overtake him and throw him headlong into destruction Evil shall hunt the violent man to overthrow him Vers. 12. I know that the LORD will maintain the cause of the afflicted and the right of the poore 13. Surely the righteous shall give thanks unto thy Name the upright shall dwell in thy presence In the third part of the Psalme is the answer of the Psalmists prayer in a comfortable perswasion of Gods maintaining of his persecuted children delivering of his own afflicted servants out of all their troubles Whence learn 1. Whosoever shal persecute and oppresse the righteous shall finde God their Party joyned in the cause with the afflicted The Lord will maintain the cause of the afflicted 2. The faith of Gods assistance is a sufficient comfort to the godly to uphold them till the deliverance come and this perswasion God useth to give to his persecuted servants for their upholding I know that the Lord will maintain the cause of the afflicted 3. The main thing which the Lords servants do care for is their cause and their right that whatsoever they shall suffer their cause may go free and be justified and this the Lord doth secure here The Lord will maintain the cause of the afflicted and the right of the poore 4. Whatsoever hardship the godly do meet with in their exercise joy and deliverance shall close their troubles and whatsoever prayer and mourning they shall be driven unto by persecution praise and thanksgiving shall be the last part of their trial and this the Lord will have his people perswaded of Surely the righteous shall give thanks unto thy Name 5. Whatsoever imperfections the beleever shall finde in himself yet his upright and sincere dealing with God by the daily acknowledgement of what is amisse in him and by his making use of the remedy held forth in the Gospel shall prove him to be a righteous man for the righteous and the upright man here is one 6. Beside all the comfortable blinks of Gods kindnesse in this world granted to the believer he hath assurance of perseverance and of everlasting fellowship with God The upright shall dwell in thy presenâ—e PSALME CXLI THe Psalmist being in distresse by the malicious persecution of his adversaries prayeth for relief and for a holy carriage under his trouble till his own full delivery and till his enemies distruction should come The petitions are seven the first is general for acceptation of his person and granting of his prayer v. 1 2. The next is for direction of his speeches v. 3. The third is for guiding of his heart and actions v. 4. The fourth is for the benefit of the fellowship of the Saints by their wholesome counsell and admonition v. 5. with the reasons thereof v. 6 7. The fifth is for the comfort of spiritual communion with God v. 8. The sixth is for preservation from the plots of the enemies v. 9. The seventh is for the overthrow of his enemies v. 10. Vers. 1. LORD I crie unto thee make haste unto me give eare unto my voice when I crie unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice In the first petition which is general for granting of his prayer and accepting of his person in his prayer Learn 1. Miâ—-beliefe doth seek many wayes for delivery from trouble but faith hath but one way to go to God to wit by prayer for whatsoever is needfull Lord I crie unto thee 2. Present danger or long continuance of trouble doth put an edge upon the devotion of the believer Lord I crie unto thee 3. Albeit the godly dare not set a time to God when he shall come yet they may declare the strait they finde themselves in and what need they have of speedy help Make haste unto me 4. As it is an ordinary tentation suggested to the godly in the time of trouble when they pray and do not receive answer that their supplication is mis-regarded so should it be repelled by renewing of our petition so oft as it is offered as this example teacheth Give eare unto my voyce when I cry unto thee 5. The prayer of Gods children is very sweet smelled and acceptable to God through the mediation of Christ as the ceremonial offering of incense and sacrifice whereunto David here doth allude did signifie Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice 6. Our prayers unto God should be joyned with submissivenesse of spirit self-denial and hopefull dependance on God for so much doth the gesture of lifting up of the hands in prayer of its own nature signifie and therefore here the gesture is put for the prayer which should be joyned with such an inward disposition Let the lifting up of my hands be as evening sacrifice Vers. 3. Set a watch O LORD before my mouth keep the door of my lips In the second petition which is more special for direction of his speeches Learn 1. The godly in their trouble especially by persecution are under tentation to hurt their own cause by unadvised and passionate speeches for this doth the prayer import 2. As words of passion from our muddy affection are ready to break
out in time of trouble so should we in the sense of our own inablity to suppresse them intreat God to bridle our tongue that nothing break forth to his dishonour Set a watch O Lord before my mouth keep the door of my lips Vers. 4. Incline not mine heart to any evil thing to practise wicked works with men that worke iniquity and let me not eat of their dainties In the third petition for guiding of his heart and actions Learn 1. The godly are subject also to another tentation under persecution to be driven to some unlawfull way of revenge or some sinfull compliance with the wicked either by terror or allurement as this petition doth import 2. The holiest of Gods servants have reason to pray unto God Lead us not into tentation when they consider that their daily sinning may open a door to justice to give over their hearts for a time to its own natural wicked inclination for in the sense of this danger David prayeth Encline not my heart to any evil thing 3. As to meet injuries with injuries is not a meanes to be rid out of trouble but a meanes to involve us in further trouble so also to comply with workers of iniquity for fear of danger from them is not a meanes to eschew trouble but rather a meanes to draw down Gods wrath Encline not my heart to any evil thing to practise wicked works with them that work iniquity 4. As the Lord is the only Sovereigne over the heart in whose hand the heart is to turne it where he pleaseth so will he being intreated by prayer set it right Incline not my heart to any evil thing 5. The present pleasure and commoditie of sinne is in high estimation with the sinner and much sweeter to him then what he may lawfully enjoy The pleasures of sinne are his delicates 6. No man can keep himselfe from being taken with the allurements of a sinfull course except the Lord preserve him Let me not eat of their dainties 7. The holiesâ— men in Scripture have been most sensible of the impotency of their own free will and inability to resist tentations or to bring forth the habits of grace unto action most diffident of themselves most dependant upon God most carefull to make use of meanes and consciencious in following of ordinances as their prayers do testifie Encline not my heart to any evil thing let me not eat of their dainties Vers. 5. Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities The fourth petition is for the benefit of the communion of Saints wherein David perceiving the mischief which unhappy flatterers about the King procured to the King and to the godly in the land he prayeth to God to grant him such godly men about him as would never consent to any wrong deed of his but would disswade him dissent from him yea reprove and rebuke him rather if need were which sort of friendly smiting of him he promiseth shall be most acceptable to him and for this he giveth four reasons the first whereof is because he had so much love to his enemies as to pitty them in their calamities and to pray for them Whence learn 1. As flatterers are a plague to Princes especially when they are upon unjust courses so righteous and faithfull admonishers of us in whatsoever place we are in are a notable blessing and worthy to be prayed for Let the righteous smite me 2. According as a man doth hate sinne and love righteousnesse so he hateth flattery and loveth to be freely dealt with and reproved or admonished for it is the love of righteousnesse and hatred of sinne which maketh David say Let the righteous smite me 3. No man is so farre mortified but a reproof will be a wound to his proud flesh Let the righteous smite me 4. Free dealing and plaine reproof is a fruit of love unfeigned Let the righteous smite me it shall be a kindnesse 5. As most precious oile is to the body so is the counsell admonition and reproof of the righteous to the soul for the fruit of both is health and gladnesse Let him reprove me it shall be an excellent oile which shall not break my head 6. The godly when they are persecuted need not to seek private revenge for calamities do abide their persecutors which they by faith in Gods Word may clearly foresee as David here doth presuppose unquestionably that their calamities were coming My prayer shall be in their calamities 7. The Lords children should be so far from private revenge and so ready to come off that course if they be tempted to it that they should keep so much love to their adversaries as may make them discharge all commanded duties toward them as David here is disposed whose words import thus much if I were set upon private revenge Lord let me finde a friend to hinder me because I resolve to follow the duties of commanded love toward mine adversaries For yet my prayer also shall be in their calamities And this is the first reason of the fourth petition Vers. 6. When their judges are overthrown in stony places they shall heare my words for they are sweet The second reason is from his purpose to deal with the simple people who now did persecute him by the misleading of their corrupt Rulers as with his kindly subjects disciples or children and doth hope to finde them tractable Whence learn 1. Difference must be put between ring leaders in an evill course and those that follow it in simplicity for so doth the Prophet here put difference betwixt the people and their corrupt and wicked Judges 2. Wicked Rulers and mis-leaders of people shall be fearfully punished as they who are cast down from a steep place and fall among stones Their judges shall be overthrown in stony places 3. Mis-led people should be kindly entertained and instructed in the truth of Gods Word as disciples and children so soon as the Lord doth offer opportunity When their judges shall be overthrown in stony places they shall hear my words 4. As the doctrine of grace and godlinesse is sweet and pleasant in it selfe so should it be esteemed of by the preachers and so recommended to the people and so handled in the way of preaching of it as it may be acknowledged by the people to be such and this shall be if with the deciphering of sinne and the curse the remedy constantly be holden forth in Christ if with the doctrine of all moral duties people be directed to draw strength to obey them from Christ and to seek to have their service acceptable through Christ for thus shall the words of the Lord be both pleasant and profitable to people This course did David resolve They shall hear my words for they are sweet Ver. 7. Our bones are scattered at the grave mouth as