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
forth v. 12. and comfortably closed with assurance of the Churches victoâ—y by the assistance of God v. 13. Ver. 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harpe I my self will awake early In the thanksgiving of faith and promise of praise he composeth himself in the best frame of spirit unto the work and fitteeh himself by all meanes unto it Whence learn 1. It is our duty especially when we are about any piece of immediate spiritual worship to take heed what we are doing what the work is about which we are going who the Lord is with whom we have to do and how our heart is disposed that so we may approve our selves to God with the more comfort for this doth the Psalmists example teach us O God my heart is fixed I will sing 2. In Gods worship it is very needful we should have our mindes present without diversion and our affections composed and set rightly toward the Lord and the work in hand as here My heart is fixed 3. As a man first tuneth his instrument and then playeth on it so should the holy servant of God first labour to bring his spirit heart and affections into a solid and setled frame for worship and then go to work My heart is fixed or prepared firmely I will sing and give praise 4. As the glory of man above the brute creatures is that from a reasonable minde he can expresse what is his will by his tongue so the glory of the Saints above other men is to have a tongue directed by the heart for expressing of Gods praise I will sing and give praise even with my glory 5. That only is our glory wherein and whereby we do most glorifie God for this cause the tongue directed by a holy heart is here called Davids glory I will sing and give praise even with my glory 6. Under typical termes we are taught to make use of all sanctified meanes for stirring of us up unto Gods service for this the Psalmist intendeth when he saith Awake Psaltery and Harp 7. We our selves must first be stirred up to make right use of the meanes before the meanes can be fiâ— to stir us up therefore saith he I my self will awake early Ver. 3. I will praise thee O LORD among the people and I will sing praise unto thee among the Nations 4. For thy mercy is great above the Heavens and thy truth reacheth unto the clouds 5. Be thou exalted O GOD above the Heavens and thy glory above all the earth Here is the praise of God and the reasons thereof Whence learn 1. It is no small help unto the discharge of a duty to engage the heart unto God for the doing of it for in effect that is the most we can attain unto in this life but in the next life we shall have full vent for our will to praise God and shall follow our purpose with perpetual perseverance I will praise thee O Lord among the people 2. Sincerity hath confidence to professe its purpose before the Lord I will praise thee O Lord. 3. As it is the duty and desire also of a true worshipper that all the world should be stirred up to praise the Lord so it was the comfort of the Church of the Jewes to foresee the joyning of the Gentiles in the song and to see the Gentiles stirred up by the songs of the Jewish Church I will praise thee O Lord among the people and will sing praises unto thee among the Nations 4. The matter and reasons of Gods praise are higher then the worshipper can reach and larger then he can fathom and in special the mercy of the Lord toward his people is larger then the wide circle of Heaven Thy mercy is great above the Heavens 5. There is more stuffe and substance of good in the Lords promises then the sharpest-sighâ—ed Saint ever did or can perceive for when we have followed the promise to finde out all the truth which is in it we meet with a cloud of unsearchable riches and are forced to leave it there for so much is included in this Thy truth reacheth unto the clouds 6. The height of our praising of God is to put the work of praising God upon himself and to point him out unto others as going about the magnifying of his own Name and to be glad for it as here Be thou exalted O God above the Heavens and thy glory above all the earth Ver. 6. That thy beloved may be delivered save with thy right hand and answer me After the praise of God from faith followeth the prayer of faith Wherein learn 1. The Church is the Lords beloved or the incorporation more loved then any thing else in the world therefore here called Thy beloved 2. Because the Church is Gods beloved the care of it should be most in our minde and the love of the preservation of it should draw forth our prayeâ— most in favour of it That thy beloved may be delivered save 3. Whosoever is entrusted with any publick charge Civil or Ecclesiastick in a special manner should make the preservation and welfare of Gods people their chief aime and the chief matter of their prayer and the greatest saâ—â—â—faction of their desires as here is done That thy beloved may be delivered save and answer me 4 As it is presupposed that the Church shall be frequently in danger so it is certain that her deliveâ—y and preservation must be brought about by God in his way and by his power and God must be trusted with this work therefore saith he That thy beloved may be delivered save with thy right hand Ver. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law-giver Here the Psalmist looketh unto the word of promise for his answer Whence learn 1. Supplicants must take the answer of their prayers from the Word of promise for he who findeth his warrant to pray hath his answer before he begin to pray for he prayeth according to the Will of God and so he hath his petition so doth David teach God hath spoken in his holinesse 2. Faith closing with a promise will furnish joy to the beleever before he enjoy the performance of it God hath spoken saith he I will rejoyce 3. The believer of a general promise may branch out the particulars in it which are not performed no lesse clearly then if they had been particularly expressed for so doth the Psalmist teach saying I will divide Sechem and mete out the valley of Succoth which thing came to passe as he believed and the whole Kingdome under him was now setled for his particular interest when this Psalm was composed but as it typified the reducing of the distracted parts of Christs Kingdom into the unity of Reformation and joynt
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
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
those that be bowed down The sixth reason of Gods praise is from his care and sustaining of the weakest of the subjects of the Kingdome of grace Whence learn 1. Albeit none of the subjects of the Kingdome of grace are freed from the danger of falling into sin and into trouble yet they are preserved that they fall not so deep as the bottome of sinning unto death or perishing in their troubles for God interposeth himselfe to prevent their perdition The Lord upholdeth all that fall 2. So many of the subjects of the Kingdome of grace as feel their own weaknesse and inability to stand under the burden either of sinne or trouble or both do finde God a supporter of them a comforter of them and a deliverer of them He raiseth up all them that be bowed down Ver. 15. The eyes of all waite upon thee and thou givest them their meat in due season 16. Thou openest thine hand and satisfiest the desire of every living thing The seventh reason of Gods praise is his particular care to maintaine the life of every living creature so long as he pleaseth to lend it Whence learn 1. The Lord doth not cast off the care of any living creature which he hath made but keepeth so constant an eye of providence upon it as doth make every living creature in its own kinde turne the eye of it toward him The eyes of all waite upon thee 2. There is a secret instinct of nature in all living creatures which leadeth them toward their maker in their danger to cry and in their hunger to bestirre themselves and the businesse which they make going to and fro to seek their meat is a kinde of hoping and waiting to finde some sustenance of their life laid unto them by their maker in one place or another They waite upon thee 3 God doth not frustrate the naâ—ural expectation of hungry creatures but giveth to every one of them that sort of food which is fit for them Thou givest them their meat 4. As in the variety of meat suitable to the variety of living creatures so also in the time and season of giving of it the wisdome riches and goodnesse of God doth appear Thoug vest them their meat in due season 5. As in the meate and in the time oâ— bâ—stowing of it so also in the measure bestowed the Lords goodnesse and rich bounty is to be seen toward the basest of living creatures Thou openest thy hand and satisfiest the desire of every living creature Vers. 17. The LORD is righteous in all his wayes and holy in all his works The eighth reason of Gods praise is from his righteousnesse and holinesse in all his proceedings and works Whenâ—e learn 1. As the providence of God about the creatures iâ— common is to be marked so also and especially his dealing with man according to the rule of equity and justice The Lord is righteous saith he and holy 2. Albeit the Lord deal otherwise in many things then we could have expected and otherwise sometime theâ— we can see the reason of his doing yet is he alwayes just and holy in his proceeding The Lord is righteous in his wayes and holy in his works â— It is not sufficient for us to give the glory of righteousnesse and holinesse unto God only in some of his wayes and works or in his wayes toward others and not toward our selves or in his dealing with some persons and not with all persons but we must justifie the Lord in our hearts and words alwayes and in all things toward all men for ever The Lord is righteous in all his wayes and holy in all his works Vers. 18. The LORD is nigh unto all them that call upon him to all that call upon him in truth 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them The ninth reason of Gods praise is for his hearing the prayer of needy supplicants Whence learn 1. The Lord loveth the praise which ariseth unto him from his goodness to his people and citizens of his Church more then any other points of his praise as the often falling upon the praising of God from this ground doth shew 2. Albeit God be every where present yet there is a sort of more friendly presence which God giveth to them that worship him then that which is his common presence every where and this is the nearnesse of grace and friendship The Lord is nigh to them that call on him 3. As God will have his gracious presence opened up and manifested to his worshippers by prayer so will he have this favour alike patent to all that pray unto him and seek him without exception of persons The Lord is nigh to all them that call upon him 4. Because there is a counterfeit and false sort of worshipping and calling upon God which is debarred from the benefit of this promise to wit when the party supplicant is not reconciled nor seeking reconciliation through Christ the Mediator or is seeking something not promised or something for a carnall end that he may bestow it on his lusts therefore he who hath right unto thâ—s promise must be a worshipper of God in faith and sincere intention and to such the Lord will shew himselfe nigh He is nigh to all them that call upon him to all that call upon him in truth 5 Those are worshippers of God in truth who fear him and such mens holy desires are prayers which the Lord will not refuse but will satisfie them He will fulfill the desire of them that fear him 6. If the Lord answer not the prayer of the man that feareth him at first yet when he calleth in earnest when he is in trouble in straits and hazard he will answer him and close his exercise with salvation He also will hear their crie and will save them Vers. 20. The LORD preserveth all them that love him but all the wicked will he destroy The tenth reason of Gods praise is from his different dealing with his friends and with his foes Whence learn 1. True worshippers and true fearers of God are persons who love God and such persons shall be sure that all things shall work â—o their welfare nothing shall hurt them The Lord preserveth all them that love him 2. All such as do not love God but love to lie still in sinne and to follow their own lusts shall be as certainly without exception destroyed as the lovers of God shall be preserved The Lord preserveth all them that fear him but all the wicked will he destroy Vers. 21. My mouth shall speak the praise of the LORD and let all flesh blesse his holy Name for ever and ever He closeth the Psalme with a promise to praise the Lord yet more and exhorteth all men to blesse him for ever Whence learn 1. When a man hath said all he can in Gods praise he shall finde himselfe come short of his duty and his obligation
on according to Gods decree which as it is a matter of Gods praise so also of mans comfort who shall have the use and benefit thereof from generation to generation He hath also established them for ever and ever he hath made a decree which they shall not passe Vers. 7. Praise the LORD from the earth ye dragons and all deeps 8. Fire and haile snow and vapour stormy winde fulfilling his Word 9. Mountaines and all hilles fruitful trees and all Cedars 10. Beasts and all cattel creeping things and flying fowle In the exhortation made in the second place unto the creatures under heaven Learn 1. As the heavens so also the earth and the deep sea are filled with the matter of Gods praise Praise the Lord from the earth ye dragons and all deeps 2. The most terrible creatures serve to set forth Gods glory as well as the most useful and comfortable Ye dragons and all deeps 3. The changes which are made in the clouds or in the aire by stormes or tempests or whatsoever way come not by chance but are all directed forth by God for some intent of his and in what work he doth employ them they faile not to execute his will Fire and haile snow and vapour stormie winde fulfilling his Word and out of those changes praises do arise unto God 4. The diversifying of the face of the earth with higher and lower parts with mountains hills and valleyes and the adorning of the face thereof with trees some taller some lower and smaller some barren some fruitful contributeth much to the praise of God Mountaines and all hills fruitful trees and all Cedars 5. Beside all that is said in the variety of things living on the earth each of them do contend with other which of them shall shew forth more of Gods wisdom power and goodnesse Beasts and all cattel creeping things and flying fowle all those creatures do offer matter of praise unto God that men may take the song of their hand and directly formally and properly praise God for his glorious properties evidenced in them Ver. 11. Kings of the earth and all people Princes and all Iudges of the earth 12. Both young men and maidens old men and children 13. Let them praise the Name of the LORD for his Name alone is excellent his glory is above the earth and heaven Having gone thorough other creatures he cometh to man who is the chief both matter and instrument of Gods praise Whence learn 1. The Lord is glorious in his workmanship and government of all the creatures but most of all in men whom he calleth to be Factors Collectors and Chamberlains as it were to gather unto him the rent of praise and glory from all other creaâ—ures and then to pay praises for their own part also Kings of the earth and all people let them praise c. 2. God is no leveller of mens estates and outward condition in the world or allower of levelling but for his own praise and mens good he hath ordained distinction of men in Kings and subject people Princes and Judges and people to be judged in all parts of the earth Kings of the earth and all people Princes and all Iudges of the earth 3. As Civil government is appointed of God so they who are advanced to this dignity are first in the obligement unto the duty of setting forâ—h Gods praise and yet subjects here also must contribute according to their place and ability Kings of the earth and all people Princes and all Iudges of the earth 4. It should qualifie the mindes of men who are in honour that their preferment is but on earth and their time no longer then while they are on the earth and that they are under a King and Judge whose dominion is heavenly and everlasting therefore doth he joyne this addition Kings of the earth Princes and Iudges of the earth 5. As distinguishing of men in regard oâ— estate so distinguishing of sex and age offereth much matter of praise when particulars are considered and for the very distinction in sex and age God is to be praised Both young men and maidens old men and children let them praise 6. There is much matter of Gods glory in the earth and more in the heavens but the glory of himselfe and of his properties is more then all that either is or can be seen or found or expressed in or by the creature Let them praise the Name of the Lord for his Name alone is excellent his glory is above the earth and the heavens Vers. 14. He alone exalteth the horne of his people the praise of all his Saints even of the children of Israel a people near unto him Praise ye the LORD In the last place he pointeth at the glory of God manifested to the Church for which all Gods people are bound to praise him Whence learn 1 The praise of God for what he doth to and for his Church 〈◊〉 â—bove all the rest of his praises from the rest of his works as farre as the work of redemption grace and salvation to sinners is above the works of creation and worthy to put the capestone upon the rest of the work of his praises as here it is placed 2. Beside all the use and benefit which the Lords people have of the whole works of Gods hands he lifteth them up in strength victory and glory over all their enemies and over all other incorporations in the world who are but slaves to sinne and Satan in comparison of them He also exalteth the horne of his people 3 The exalting of the strength victory and glory of the Church standeth mainly in the exalting of the Messiah or of the Kingdome of the Messiah represented by the exalting of David for Christ is the horne of his people in whom their victory and glory is obtained and maintained unto them and therefore the horne of his people is expounded here to be The praise of all the Saints 4. Those are the true children of Israel who glory in Christ as their strength their victory and glory and do study to be in effect Saints for his people and his Saints are here expounded to be even the children of Israel 5. Students of holinesse who glory and rejoyce in Jesus as their strength victory righteousnesse and salvation and who are wrestlers for the blessing as true Israelites are the Lords people in a more straite union with God then any other people in the world A people near unto him and that in regard of their Covenant with God their incorporation in Christ and the inhabitation of the holy Spirit in them and the mutual love between God and them 6. Of all people in the earth the people of God have most reason to praise their Lord Praise ye the Lord. PSALME CXLIX THis Psalme is a ninefold exhortation of the true members of the Church who are believers and Saints in effect to praise God for saving grace bestowed on 〈…〉 for speciall priviledges granted
persons there remaineth much inbred corruption and many not only bodily but also and especially sinful infirmitiâ—s diseases and maladies of our soules whereby we become unable to do the good which we would or to eschew the evil which we would not do and of these diseases God becometh a Physician to heale them all by his Spirit of Sanctification bestowed upon all whom he justifieth Who healeth all thy diseases Vers. 4. Who redeemeth thy life from destruction who crowneth thee with loving kindnesse and tender mercies The third reason of thanksgiving is for delivering of him graciously from perishing and the fourth reason is for giving unto him mercifully many good things By destruction here he meaneth not only the danger of being killed by his enemies but also and especially the state of condemnation and perishing in Gods wrath from which the man justified is redeemed by the Mediator Whence learn 1. The benefit of preservation from eternal death is given unto the man to whom all iniquity is forgiven for here these benefits are joyned the one with the other 2. The deliverances which are given to believers as well bodily as spiritual temporal as well as everlasting do come to us in the way of Redemption made by our kinde and faithful Kinsman Jesus Christ Who redeemeth thy life from destruction 3. A man must be sensible of the merit of sin and see himself in the state of perdition for sin before he can put a right estimation upon his delivery he must count himself a lost man till the LORDS Redeemer deliver him as we may perceive in the Prophet saying He hath redeemed thy life from destruction 4. The favour which God bestoweth upon a believer is not in giving unto him one or two or some few evidences of his love and mercie but in a constant compassing of him on every hand in every thing so that he shall turn him about to what Aâ—t he will he is circled round about with love and mercy supplying wants preventingâ— or mitigating and seasoning his troubles reclaiming him from sin and directing him in Gods way Who crowneth thee with loving kindnesse and tender mercies 5. The evidences of Gods kindnesse and mercie to a man is not only a meanes to glorifie God but also a meanes to put respect and honour yea and a crown of glory on the head of the believer in the sight of all who look upon him therefore saith he Who crowneth thee with loving kindnesse and tender mercies Ver. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles The fifth reason of thanksgiving is not only for blessing the use of the creatures unto him but also and especially for feeding him with spiritual food and giving comfortable refreshments to his Church set forth under the similitude of corporal â—eeding upon dainties The sixth reason is for comforting his spirit and reviving it in its dead condition as the Eagle is revived and renewed after casting her bill Whence learn 1. The blessing of God upon the believer maketh the use of Gods benefits and his ordinary meales and morsels savourie and sweet because he hath all that is given to him with Gods allowance and good-will Who satisfieth thy mouth with good things 2. The Lord after spiritual hunger and thirst giveth such satisfaction to the soul of the believer as banquet-chear and dainties do give to a hungry and thiâ—sty man as the similitude here sheweth Who satisfieth thy mouth with good things 3. As the Eagle decayeth and groweth lean when her bill or beak groweth so long and crooked as she cannot eat for it and when she casteth her bill and her beak is now fitted better to take her food then she is revived and strengthened and as it were groweth young again so fareth it with the soul of the believer which sometimes is so exercised and troubled as it refuseth comfort and lieth in a dead condition but when the Lord reneweth the sense of his love it is a new life and the inner man is revived again Thy youth is renewed as the Eagle 4. It is an act of thanksgiving unto God to give account to our selves and to reckon over to our own soules what the Lord hath bestowed on us and done for us as appeareth in the Prophets practice here speaking all this to his own soul in reckoning over the benefits Ver. 6. The LORD executeth righteousnesse and judgement for all that are oppressed He goeth on in his thanksgiving and ascendeth from the mercies shewn to himself unto the praising of Gods righteousnesse and mercifulnesse toward all believers as well as toward himself according as every ones need doth require and here is the seventh reason of Gods praise for maintaining the cause of all his oppressed people Whence learn 1. The sight of Gods goodnesse towards our selves should lead us to the observation of Gods goodnesse to all his children in common and unto his righteous holy and gracious nature as the example of the Psalmist teacheth us 2. As to be oppressed was not Davids lot alone but is the common condition whereunto the godly in all ages are subject so to have God the defender and the avenger of those that oppresse them was not the priviledge of David alone but common to him and all Gods children For the Lord executeth righteousnesse and judgement for all that are oppressed Ver. 7. He made known his wayes unto Moses his acts unto the children of Israel The eighth reason of Gods praise is for his revealing of his will and works to his Prophet Moses and to the people of Israel Whenee learn 1. The knowledge of Gods will of his way of dealing with men and of his works are mysteries which men cannot understand till the Lord reveal all to them It is he who maketh his wayes known 2. As God hath the choosing of people to whom so also of the men by whom he will reveal himself and his wayes He made known his wayes unto Moses his acts to the children of Israel 3. As the revealing of Gods way wherein he will walk with us and of his way wherein he will have us to walk before him is no small mercie to his Church so is it no small obligation put upon his people and matter of praise and thanks unto God for this is made here the matter of the Churches thanks and of Gods praise That he made known hâ—s wayes to Moses and made Israel to see that he wrought as he had spoken He made known his acts to the children of Israel Ver. 8. The LORD is merciful and gracious slow to anger and plenteous in mercy The ninth reason of Gods praise is for his merciful and gracious nature expressed in sundry titles Whence learn 1. The Lord is compassionate toward us in our miseries and ready to pardon our sins The Lord is merciful 2. The Lord is not hindered by our unworthinesse to do us good when we come unto him but is ready
to shew favour to such as acknowledge themselves to be unworthy and do seek nothing but of his free love The Lord is gracious 3. The Lord doth not easily let forth the evidence of his anger even when he is provoked He is slow to anger 4. Even in wrath he remembreth mercy and doth not let forth the effects of his wrath in full measure but tempereth his chastisements so as we may endure them and mixeth mitigations in the most bitter cups He is plenteous in mercy Ver. 9. He will not alwayes chide neither will he keep his anger for ever The tenth reason of praise is for the short continuance of the effects of his wrath Whence learn 1. Albeit the Lord be ready to live as a reconciled God and father with us his children yet we are given to strife and do frequently offend and grieve him and give reason to him to rebuke us as his not chiding of us doth import 2. When he hath debated his controversie by words and by the rod and hath made our conscience challenge and chide us he doth not entertain the controversie long He will not alwayes chide 3. Albeit the tokens of Gods anger endure longer then we would yet shall they be removed at length he will not pursue his quarrel furrher then our real humiliation Neither will he keep his anger for ever Vers. 10. He hath not dealt with us after our sinnes nor rewarded us according to our iniquities The eleventh reason of Gods praise is for the common experience which the Saints have had already of his mercy Whence learn 1. What the Word saith of Gods grace mercy long-suffering and other titles of his goodnesse the common experience of his children yea and of all the members of the visible Church may bear witnesse unto it He hath not dealt with us after our sinnes 2. The felt mercies of the Lord should not extenuate our sinnes but rather make us aggravate our faults and weigh our misdeservings in the balance of the Sanctuary for not by the weight of judgements which oft-times are laid aside or are gently inflicted but by the Word must we judge of our iniquities For he hath not rewarded us according to our iniquities Ver. 11. For as the heaven is high above the earth so great is his mercy toward them that feare him The twelfth reason of Gods praise is for the unmeasurablenesse nf his mercy toward his servants compared to the unmeasurable height of the heaven above the earth Whence learn 1. Our minde cannot finde out a comparison too laâ—ge for expressing the superabundant mercy of the Lord toward his people For as the heaven is high above the earth so great is his mercy toward them that feare him 2. Those are the children of God who howsoever they are not free of sin yet they are careful to please God and loath to offend him They are persons that feare him 3. The consolations of God and the riches of his mercy are not appointed to foster sin or security in any man but to cherish the hearts of those that stand in awe to offend God and study to please him Great is his mercy to them that feare him Ver. 12. As far as the east is from the west so far hath he removed our transgressions from us The thirteenth reason of Gods praise is for compleat fulnesse of remission of sin unto the believer in him Whence learn 1. Albeit sins hinder our accesse to God yet they do not hinder Gods approaching unto them on whom he will have mercy for sin is not removed till Christ come to the sinner as here is imported 2. Remission of sin is a gift full and compleat given by God unto every believer in Christ and the guiltinesse and debt of sin is so far and so fully removed that it can never be imputed unto the believer nor come near to hurt him As far as the east is from the west so far hath he removed our transgressions from us Understand this of the believer who doth not turne the grace of God into wantonnesse but maketh use of grace to strengthen him in his battel against the body of sin in himself Ver. 13. Like as a father pitieth his children so the LORD pitieth them that feare him The fourteenth reason of Gods praise is for his fatherly pity toward all his weak children who would heartily serve him better then they do Whence learn 1. The course of renewed pardon of sin and daily removing of sin from the penitent believer doth flow from the Lords adopting of believers to be his children as the similitude taken from a father doth shew unto us 2. The love which nature teacheth a father to bear toward his obedient childe is but a shadow of the love of God to believers Like as a father pitieth his children so the Lord pitieth them that fear him 3. As none of the Lotds children want their own infirmities short comings in duties and fallings into transgressions so all of them are looked on by God in as tender pity as ever father did shew to children Like as a father pitieth his children so the Lord pitieth them that feare him Understand this of such as do esteem their sinful inclination their greatest misery Ver. 14. For he knoweth our frame he remembreth that we are dust The fifteenth reason of Gods praise is his discretion in moderating his dealing with us so as our weaknesse may beare and this reason serveth to clear and confirme the former Whence learn 1. There is no more strength in man of himself then there is in the matter he was made of We are but dust 2. The Lord knoweth our weaknesse perfectly and what we are able â—o endure He knoweth our frame what stuffe we are made of and how fraile our natural constitution is 3. It is not for our worthinesse in us that God dealeth gently with us but out of his own goodnesse free-free-love and pity He pitieth them that fear him for he knoweth our frame Ver. 15. As for man his dayes are as grasse as a flower of the field so he flourisheth 16. For the winde passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the LORD is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children 18. To such as keep his covenant and to those that remember his commandements to do them The sixteenth reason of Gods praise is for his everlasting mercie and constant fidelity in performing whatsoever he hath promised to every sincere beleever Whence learn 1. All the glory of man in his naturals when he is adorned at the best with learning wisdome beauty strength riches honour and whatsoever other ornaments he can have is but like the glory of grasse and flowers which are very tender and subject to many hazards and easâ—ly broken down or blasted and albeit no harme should come to them from without yet of themselves
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
21 22 23 24. And from the works of the fifth day Fishes greater and smaller v. 25 26 In the third place he bringeth arguments of Gods praise frâ—m the preservation specially of living creatures v. 27 28 29 30. In the fourth place is the conclusion of the Psalme with some further reasons for praising of GOD v. 31 32 33 34 35. Ver. 1. BLesse the LORD O my soul O LORD my God thou art very great thou art cloathed with honour and majesty Here is the scope of the whole Psalme wherein he stirreth up his own soul and by his own example all others that have ears to hear to glorifie our God for his greatnesse and Majesty manifested in his works of Creation and Providence Whence learn 1. The Lord is to be praised by his children not only for his benefits bestowed upon them but also for his own glorious Majesty and greatnesse not only is he to be praised for the works of Redemption and Grace to his Elect children but also for the works of Creation and what he hath bestowed upon the creatures as this Psalme compared with the former doth teach us 2. Because men have oft-times the words of praise in their mouth and do care little to have their affection suitable to the work in their heart therefore when we go about to praise God we should stir up our spirits unto a Religious disposition as David doth here saying Blesse the Lord O my soul. 3. When we go about the work of â—ods praise we should consider his Majesty how great he is and worthy to be praised O LORD thou art very great 4. Then is the heart best fitted for Gods praises when the soul that is about the work of praise doth apprehend its interest in God and looketh upon him as reconciled and in Covenant with it self O Lord my God thou art very great 5. The praises of God do not depend upon tbe man that praiseth him but are fixed in God and flow forth from himself so clearly that none can be excused of ingratitude who do not acknowledge his glory Thou art cloathed with honour and Majesty Albeit God be invisible and unsearchable yet his honour and Majesty may be seen in his works which are as a garment both to hide him in one respect and hold him forth in another to be seen Thou art cloathed with honour and Majesty Vers. 2. Who coverest thy selfe with light as with a garment who stretchest out the heavens like a curtaine 3. Who layeth the beames of his chambers in the waters who maketh the clouds his charet who walketh upon the wings of the winde 4. Who maketh his Angels spirits his ministers a flaming fire In the second place are set down the Arguments for praising of God taken from the works of creation such as were wrought the first and second day whereof only so much is spoken as may lead us unto what is said more thereof in the History written by Moses Whence learne 1. The works of creation besides their natural use do serve for spiritual uses also to wit to furnish unto us the knowledge of God to edifie us in faith and stirre us up to glorifie the Maker as here doth appear 2. Among all the sensible creatures of God the creation of the light hath the first place for manifestation of his glory whether we look unto the brightnesse and admirable purity of it which cannot be polluted by any filthinesse whereupon it shines or the use it hath in operation upon and setting forth of the beauty of the râ—st of the creatures therefore he beginneth at it here 3. Our thoughts of God should be higher larger more purified from bodily apprehensions and all imperfections then our thoughts of created light are when we look upon the light iâ—â—uâ—inated all the world at once For as the garment of a King sheweth his Majesty and yet is no part of his substance or essence and in its nature is much inferiour to his worth so is the light nothing but Gods creature serving to shew forth his glory and is infinitly inferiour unto him Who covereth himself with light as a garment 4. As light filling the world is nothing but as the garment of the glorious Creator manifesting himself wirhin the compasse of the world to his creatures so the Heavens in their largest circle are but the Canopy cast about the seat of a King for he stretcheth out the heavens like a curtaine 5. This world is like a stately house which is divided in upper or lower roomes by joysts beames and plankes puâ— between the lower roomes and the higher and the firmament sustaining the clouds is the first division Who layeth the beames of his chambers in the waters Or in the second region of the aire where the waters in the clouds are gathered and stored up as it were in thâ—ir distinct chambers for the severall uset which God hath for them 6. As the glory of Kings is to be seen when they go iâ— Coaches and their train is following them or when they ride on hâ—â—â—e-back with their followers attending theâ— so is the glory of the Lord seen when he maketh the weighty clouds having in them flâ—uds of water to move from place to place as charets abâ—ve our heads and not fall down at once He mâ—keth ehe clouds his chariot 7. The swift and unperceivable motion of the windes being raised by God from all parts in all places of the world doth serve as a shadow to point out the everywhere-presence of God Who walketh upon the wings of the winde 8. The Angels are the Lords creatures and do serve him at his pleasure as the winds and flaming fire do swiftly going where he commandeth them and in the fervour of their love to him dispatching every businesse committed to them Who maketh his Angels spirits and his Ministers a flame of fire 9. Great and glorious must our Lord Jesus be who is the Creator and Lord of Angels And maketh his Angels spirits Ver. 5. Who laid the foundations of the earth that it should not be removed for ever 6. Thou coveredst it with the deep as with a garment the waters stood above the mountaines 7. At thy rebuke they fled at the voice of thy thunder they hasted away 8. They go up by the mountaines they go downe by the valleyes unto the place which thou hast founded for them 9. Thou hast set a bound that they may not passe over that they turne not again to cover the earth From this to the 19th ver he describeth the third dayes work of the Creation prepared for the use of man and beast which were the sixth dayes work The preparation of the dwelling house of man and beast and other living creatures above the earth is set down in these five Verses Whence learn 1. The setling of the earth in a like distance on all hands from the circle of heaven compassing it round about and hanging of the earth in the midst of the
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
be seen in the Fabrick of Heaven and more glory must be given to him then what all the creatures can expresse for heaven and earth and all things which he hath made are but the effect of some few words of the Lord His glory is above the Heavens 3. Of any or of all things which we see or hear of or can imagine there is no comparison to be made with God who hath set his throne above all the creatures Who is like unto the Lord our God who dwelleth on high Ver. 6. Who humbleth himself to behold the things that are in heaven and in the earth 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghil 8. That he may set him with Princes even with the Princes of his people 9. He maketh the barren woman to keep house to be a joyful mother of children Praise ye the LORD In the reasons taken from the Lords gracious providence in the revolution of Kingdomes and families Learne 1. As the excellency and Majesty of God is so great that in regard of his own al-sufficiency he might justly despise the excellency of Angels and men whereof he standeeh in no need so the Lords taking any notice of men or Angels is a point of humbling of himself it is a point of love to the creature making him stoop so low as to look toward them For he humbleth himself to behold the things that are in heaven and in the earth 2. As the Lord declareth himself wonderful in the works of Creation so also in the works of Providence in changing the publick affaires of Kingdomes above and contrary to all probability and expectation of men He raiseth up the poor oâ—t of the dust and lifteth the needy out of the dunghil 3. Preferment unto high places cometh neither from the east nor from the west but as God casteth down some so he raiseth other some That he may set them with Princes even with the Princes of his People 4. Gods way manifested in Scripture is contrary to the course of levelling for he will have some to be in a mean place and some to be Princes even among his own People as this text sheweth 5. Howsoever the Lord be no lesse conspicuous in his throwing down of the mighty then in the raising of the poore yet will he rather take his praise here from his lifting up of the needy and poore then from the casting down of the mighty that so he may give comfort and hope to the dejected that depend upon him He lifteth the needy out of the dunghil that he may set them with Princes 6. It ie no small benefit yea it is the greatest dignity in the world to be advanced not in wrath but in mercy to rule over the Lords people for so doth God here commend his bounty to the needy That he makes them sit with the Princes of his People 7. All changes in mens families are of God no lesse then the changes of Stâ—te He maketh the barren woman to keepe house 8. It is the special blessing of a familie to increase in number for the Lords making the barren beare a number of children is here made the example of the most comfortable change of a distressed house He maketh the barren to be a joyful mother of children 9. The very hearing what comfortable changes the Lord can make and doth make the afflicted to finde is a matteâ— of refreshment to all and of praise to God from all Praise ye the Lord. PSALME CXIV THis Psalm is a praising of God for the gracious and glorious worke of delivering of his people out of Egypt and bringing them into Canaan and that for six reasons The first whereof is v. 1. The next v. 2. The third v. 3. The fourth v. 4. The fifth with the special use thereof v. 5 6 7. The sixth v. 8. Vers. 1. WHen Israel went out of Egypt and the house of Iacob from a people of strange language From the matter of praise here specified Learn 1. The Lords most glorious work done for his people in special the work of redemption should be oftenest remembred as the mention-making here and elsewhere of the time when Israel came out of Egypt sheweth 2. Redemption is then best esteemed of when the miserable condition wherein we were is called to minde as here Israels Redemption is commended from the state they were in in Egypt The house of Iacob went from a people of a strange language And this is the first reason of commending this work of God Vers. 2. Iudah was his sanctuary and Israel his dominion The next reason of commending this glorious work is the joyning of delivered Israel in a near fellowship with God Whence learn 1. People redeemed by God are no more their own but are the Lords purchase redeemed for his service Iudah was his sanctuary and Israel was his dominion 2. The title and interest which God justly doth claime in his people is that they may be consecrated unto him in holinesse and subject themselves as his loyal Subjects to his Government Iudah was his sanctuary and Israel was his dominion 3. All the consecration and sanctification of Israel is comprehended in and floweth from what was to be found in the tribe of Iudah and that is in Christ Jesus the flower of his tribe All Israel is his dominion but Iudah is his sanctuary Vers. 3. The Sea saw it and fled Iordan was driven back The third reason of Gods praise for this work is from the drying of the red-sea and of Iordan that his people might passe out of Egypt and into Canaan Whence learn 1. Gods dealing for his people whom he hath ransomed doth prove his wonderfull power for them and love towards them as the two miracles of the drying of the sea and of Iordan do commend the redemption of Israel 2. When God will deliver his people no opposition can hinder and when he will possesse them in what he promised no impediment can withstand him The Sea saw it and fled and Iordan was driven back Vers. 4. The mountaines skipped like rams and the little hills like lambs The fourth reason of Gods praise is the causing mount Horeb and other hills in their way to Canaan to tremble and quake when he put forth his power on them in the sight of his people Whence learn 1. There is no power in the earth which God cannot overtop when he pleaseth though they were like the strongest mountaines for as he can shake the earth so can he move and remove any power on earth as he gave evidence when he made the mountaines by earth-quake to skip like rams and the little hills like lambs Vers. 5. What ailed thee O thou sea that thou fleddest thou Iordan that thou wast driven back 6. Ye mountaines that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the LORD at the presence of the God of Iacob
say that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that feare the LORD say that his mercy endureth for ever The exhortation is unto the visible Church in general to thank God for his everlasting mercy and to the house of Aaron and to those that fear God more specially to praise him for that same cause Whence learn 1. Upon all occasions we ought to glorifie God and stir up others to do so especially when we consider what God doth for the Kingdom of Christ and here let us say O give thanks unto the Lord. 2. Albeit the wisdom power and justice of God be glorious matter of praising of him yet none can heartily glorifie him for these reasons till they first have experience of the sweetnesse of his goodness and mercie Give thanks for he is good for his mercy endureth for ever 3. Such as are partakers of the goodness which is purchased by Christ may lay hold on everlasting mercies and give thanks for those Because his mercy endureth for ever 4 Albeit all the elect have interest in Gods praise for mercies purchased by Christ unto them yet the elect of Israel have the first room in the song for Christ is first promised to them and came of them according to the flesh and will be most marvellous about them Let Israel now say that his mercy endureth for ever 5. Men who have more gifts higher place and in special they who are Ministers of Gods house should go before others in glorifying Gods mercy manifested in Christ Let the house of Aaron now say that his mercy endureth for ever 6. Whatsoever otheâ—s do such as worship God in their spirits sincerely should let forth their thankfulnesse for Gods grace manifested to them through Christ Let them now that feare the Lord say that his mercy endureth for ever 7. As the salvation of the elect is one and the love of God to them one so should their song be one as here foure several times it is said His mercy endureth for ever 8. Christ being come at length into the world in the fulnesse of time and having ended his sufferings and entered into his Kingdome notwithstanding all the provocations of men to move God to cut short this mercy hath given proof once for all of his everlasting goodnesse and mercy therefore is it said Let Israel now Let Aaron now Let them that feare God now say that his mercy endureth for ever And this is one reason of his praises Ver. 5. I called upon the LORD in distresse the LORD answered me and set me in a large place Another reason of this thanksgiving is the Psalmists experience representing Christs suffering and victory he called to God and was delivered Whence learn 1. As the deliverance which David had out of his troubles was a reason of joy to all the Kingdom of Israel because of the benefits which they enjoyed under his Government so the deliverance which Christ had out of his sufferings is a reason of joy thanksgiving and glorifying God to all his subjects I called upon the Lord in distresse he answered me and set me in a large place 2. Albeit the Lord do bring his children into straits yet he will not leave them in distresse but will bring them forth into a large place as this experience of the Psalmist and of Christ our Head both distressed and delivered for our sake doth give assurance 3. The distresse of the Lords children is not so bitter as the delivery and enlargement out of it is sweet For he answered me and set me in a large place is here the matter of victorious joy and of Gods high praises 4 Delivery out of any great danger is a matter of glorifying God especially when it is the returne of prayer as here I called on the Lord and he answered me c. Vers. 6. The LORD is on my side I will not feare what can man do unto me 7. The LORD taketh my part with them that help me therefore shall I see my desire upon them that hate me A third reason of praise is because the Psalmist hath by this experience received such confirmation of Gods respect to him as made him fearlesse for time to come and assured of the overthrow of his enemies Whence learn 1. Experience of hearing our prayer should confirme us about Gods friendship as here from his late experience he draweth this Conclusion The Lord is on my side 2. Gods favour and friendship believed should free us from the feare of men The Lord is on my side I will not feare 3. Albeit the power of man be an ordinary tentation to divert the godly from their duty yet when Gods favour and displeasure are well weighed and compared with mans hatred and favour it shall be found to be but little which mans either terrour or allurement can do as rhis interrogation speaketh What can man do unto me 4. Faith obtaineth more good by deliveries then it findeth hurt by assaults and then is true saith victorious when Gods friendship is opposed to whatsoever the wrath of the creature can do as here is seen 5. Albeit we have gotten some notable victories against our enemies yet we must know our warfare is not ended for so much doth the Psalmist insinuate when he goeth to make party against his enemies The Lord is on my side the Lord taketh my part 6. Albeit the Lords people do not despise meanes and helpers yet they rely not on them but on Gods help who can blesse the meanes The Lord taketh my part with them that help me 7. Faith in its own victory by Gods assistance seeth also the overthrow of the adversaries The Lord taketh my part therefore I shall see my desire on them that hate me 8. Many good uses may a believer make of one benefit one victory one experience as here the Psalmist doth he confirmeth himself in his reconciliation and friendship with God he encourageth himself against dangers to come he exalteth God and putteth down to nought the hatred and favour of man he resolveth to use meanes and to expect the blessing from God with other sundry good uses which follow hereafter Ver. 8. It is better to trust in the LORD then to put confidence in man 9. It is better to trust in the LORD then to put confidence in Princes A fourth reason of praise and thanks unto God is for blessing the course of faith and making it better then the course of policy or carnal reason Whence learn 1. As faith gathereth strength when it seeth what blessing doth follow on beleeving so God getteth praise by blessing the obedience of faith It is better to trust in the Lord then to put confidence in men 2. Such as beleeve in God in whatsoever mean condition they may be in are in better case then the minions of Kings who lean only to mens favour and time will prove this
deserving flee to Gods grace by prayer and say with confidence Take not thy Word out of my mouth 3. If it shall please God for humbling of us to desert us in some passage of our trial yet let us believe in him and deal with him not to forsake us altogether in our trial Take not the Word of truth utterly out of my mouth 4. Where the beliefe of Gods executing of his Word of threatening and promise hath place with Gods children there is hope that neither mens terror nor allurement shall overcome them in their trials for I have hoped in thy judgements is set down here for the first reason of his hope to obtaine his petition 5. The Lords keeping our heart in faith and our mouth and outward man in the course of confession and obedience is the cause of our perseverance So shall I keep thy law continually for ever and ever and this is the second reason of his petition 6. As he who departs from confessing of Gods truth doth cast himselfe in straits in dangers and bonds so he that beareth out the confession of the truth doth walk as a free-man the truth doth set him free And I will walke at liberty which is the third reason of his petition 7. Even the conscience of honest endeavour to obey the Word hath the promise of not being utterly deserted in the day of trial for I have fought thy precepts is the fourth reason of the petition 8. The terror of Kings and of men in power is an ordinary hindrance of free confession of Gods truth in time of persecution but faith in the truth sustained in the heart by God is able to bring forth a confession upon all hazards I will speak of thy testimonies before Kings 9. He that is resolved to confesse the questioned truth of God whosoever do mock at it shall not be ashamed of his confession but rather shall have credit by it I will speak of thy testimonies also before Kings and will not be ashamed and this is the fifth reason of the petition 10. The more men do know the excellency of Gods truth and do feel the power of Gods hand sustaining them in the faith and confession of it the more will they love delight and take pleasure in the Word of the Lord I will delight my selfe in thy commandments which I have loved which is the sixth reason of his petition 11. He that findeth himself born out in the confession of the truth in time of triall should in all time after so much the more as his experience is greater embrace heartily the Lords commands as precious gifts and should give up himselfe absolutely to be governed thereby for the lifting up of his hands to the Lords commandments doth import so much 12. He who out of love to Gods commands hath endured trial by trouble and hath overcome tentations may comfortably approve himself in his former loving of the Lords commands and thereby renew and increase his love to the obedience of them for after he hath said I will lift up my hands to thy commandments he sheweth that he will do so with a ratification and approbation of his love to them by adding thy commandments which I have loved 13. The experience of the worth of divine truth which is able to bear out it selfe and the man also who doth confesse it should set a believer on a more and more earnest study to know the minde of God revealed therein as the Prophet resolveth to do And I will meditate in thy statutes and this engagement is the last reason of the petition ZAIN Vers. 9. Remember the Word unto thy servant upon which thou hast caused me to hope In this section he prayeth for the performance of the promise which he hath believed and whereof he hath found the fruits already in a good measure Whence learn 1. The promises of the Gospel and grace of God give liberty and confidence to the believer to draw neer to God to seek the full performance thereof as here Remember the Word wherein thou hast caused me to hope 2. The general offer of the Gospel and the promises made to the believer do make promises to be every believers propriety no lesse then if his name were inserted in the promise or written in the Bible Remember the Word spoken unto thy servant or promised to me 3. God that maketh the offer of the Word is he who also worketh faith in the believer and moveth him to apply it and trust in it the acknowledging whereof as it is Gods glory so is it the believers profit Remember the Word upon which thou hast caused me to hope for faith and hope is not of our selves it is the gift of God Ver. 50. This is my comfort in my affliction for thy Word hath quickened me 51. The proud have had me greatly in derision yet have I not declined from thy Law 52. I remembred thy judgements of old O LORD and have comforted my selfe 53. Horror hath taken hold upon me because of the wicked that forsake thy Law 54. Thy statutes have been my songs in the house of my pilgrimage 55. I have remembred thy Name O LORD in the night and have kept thy Law 56. This I had because I kept thy precepts The fruits which he hath found already by his faith in the Word are seven all in order set down in the rest of the verses of this section Whence learn 1. Faith and hope in God do not exempt Gods children from troubles but do comfort them in their trouble so as all other consolations are naught in comparison This is my consolation in my affliction 2. When the believer is damped with trouble and sometime as it were dead in regard of spiritual operations motions and affections faith draweth life againe out of the Word of promise for thy Word hath quickened me and this is the first fruit of faith in Gods Word 3. Albeit impenitent gracelesse men do mock grace do mock faith and obedience in the godly and in Satans drift and theirs to the intent they may make the godly forsake Gods law yet faith in the Word is able to bear the believer up against derision as experience sheweth The proud have had me greatly in derision yet have I not declined from thy Law and this is the second felt fruit of his faith 4. It is good to have a number of examples of Gods dealing with his servants and with his adversaries laid up in the storehouse of a sanctified memory that thereby faith may be strengthened in the day of affliction for so are we here taught I remembred thy judgements of old O Lord. 5. Faith doth draw comfort out of the execution of Gods Word of promise and of threatening also in former times I remembred thy judgements of old O Lord and was comforted and this is the thiâ—d felt fruit of his faith 6. It is an evidence of sincerity in Gods service to see wrath and judgement in the
it is called here The law of thy mouth to direct and inforce our obedience 2. The spiritual advantage which a holy man doth make of Gods VVord is more worth then all earthly riches The law of thy mouth is better unto me then thousands of gold and silver IOD Ver. 73. Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 74. They that feare thee will be glad when they see me because I have hoped in thy word In this section is set down the example of the right carriage of a believer brought out of one calamity and cast into another his good behaviour consisteth in these six duties The first is to guard well against sin by seeking wisdome from God to bear well the tentation of new trouble Whence learn 2. Albeit nothing can satisfie misbelief yet true faith will make use of the most common benefit of Creation to strengthen it self Thine hands have made me and fashioned me 2. It is a good way of reasoning with God to ask another gift because we have received one and because he hath given common benefits to ask that he would give us also saving graces Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 3. Seeing God is our Creator and the end of our Creation is to serve God we may confidently aske whatsoever grace may enable us to serve him as the Psalmists example doth teach us 4. As the afflicted Petitioner for grace to obey Gods Commandments is strengthened in his faith by the hope of the glory which may come unto God by his holy behaviour so also is he strengthened in his prayer by the hope of the edification which others the Lords children may have by beholding his carriage They that feare thee will be glad when they see me 5. It should be the joy of all believers to see one of their number sustained and borne out in their sufferings for in the proof and example of one sufferer a pawne is given to all the rest that God will help them in the like case They that feare thee will be glad when they see me 6. The Lord shall so work for the man that hopes in his Word that both he and others shall have cause to be glad for the grace of faith and hope bestowed on him They shall be glad when they see me because I hoped in thy word Ver. 75. I know O LORD that thy judgements are right and that thou in faithfulness hast afflicted me The second duty of the suffering beleever is to â—ustifie God in afflicting of him Whence learn 1. Albeit we see not the particular reasons of Gods dispensation yet the belief of the Lords righteousnesse and wisdome should quiet our mindes from all murmuring and disputation and suspicion about the Lords doing as here is done I know O Lord that thy judgements are right 2. It is not sufficient that we justifie God and forbear to murmure against Gods afflicting of us but we must believe that God out of love doth afflict us by way of performing of his Covenant unto us I know that thou in thy faithfulness hast afflicted me Ver. 76. Let I pray thee thy merciful kindness be for my comfort according to thy Word unto thy servant 77. Let thy tender mercies come unto me that I may live for thy law is my delight The third duty of the afflicted servant of God is to seek comfort from God according to his promise Whence learn 1. Albeit we know that our sins have drawn on our affliction yet that must not hinder us to seek comfort from God in that afflictionâ— and nothing can comfort the afflicted except the sense of Gods kindnesse and mercy to him Let I pray thee thy merciful kindnesse be for my comfort 2. Albeit full remedy be promised in the Word and albeit salve for every sore be treasured up there yet the sweet effect of these promises we cannot have without dealing with God by prayer to apply in particular what faith in the Word beleeveth in general Let thy merciful kindnesse be for my comfort according to thy Word 3. To the end we may have the benefit of the promise it is wisdome to thrust in our selves among those to whom the promise is made under one title or other as we can and to put our name in Gods Writ Let comfort come into me according to thy Word to thy servant that is the Word of Promise which is made to servants and so to me and so let it come to me 4. The sense of Gods tender mercy to the beleever is the very life of the beleever it is death to him to want it Let thy tender mercies come unto me that I may live 5. As we love the sense of Gods mercy so must we love Gods Word and studie the obedience of faith and he who hath the one may pray and hope for the other Let thy tender mercies come unto me for thy law is my delight Ver. 78. Let the proud be ashamed for they dealt perversly with me without a cause but I will meditate in thy Precepts The fourth duty of the afflicted servant of God especially by persecution is to pray against his enemies and then to go on in his way of serving God VVhence learn 1. Proud gracelesse impenitent men will not prove friends to the godly but unreasonable persecutors of them as they finde occasion The proud have dealt perversly with me without a cause 2. When the proud and wicked in the world are our party God will be a friend to us who do seek for relief from him and will disappoint them of their plots against us Let the proud be ashamed for they dealt perversly with me without a cause 3. Persecution by the wicked maketh and should make the godly studie to understand the Word of God more clearly and fully then before Let the proud be ashamed but I will meditate in thy Precepts 4. The best defence against persecution is to stand fast in a good cause and studie obedience to Gods Word for by this meanes the afflicted do remain Gods servants and the Lord is engaged to do for them as his servants for this is the course the Psalmist taketh Ver. 79. Let those that feare thee turne unto me and those that have known thy testimonies The fifth duty of the afflicted and persecuted is to labour to know friendship and fellowship with others who are godly which may both strengthen themselves and others VVhence learn 1. As it should not seem strange unto us if the godly forsake our fellowship when we are persecuted seeing God doth suffer this for the humbling and trying and turning us to believe in God alone so it is our duty to recover them who have deserted us and to draw them in unto us again and to pray to God to further us Let those that feare thee turne unto me doth teach all this 2. As God when
of the evil which is contrary to the good which is promised and commanded in the Scripture The first evidence is his hatred of the most secret and meanest degrees of actual breaches of the Lords law and for this protestation he giveth three reasons Whence learn 1. With earnest love to good hatred of evil necessarily must be joyned as the connexion of these duties in several sections doth teach 2. Every dislike of evil is not sufficient but perfect hatred is required of us against all sorts and degrees of sin I hate vain thoughts 3. All sinful courses in Religion or conversation such as are all those that are not warrantable by Gods Word are unprofitable and shall disappoint all those who do follow them I hate vaine thoughts 4. Hatred of sin is then acceptable to God when it floweth from the love of Gods Word set down in Scripture But thy law do I love And this is the first reason of his protestation 5. The protection and defence which is to be found in God against the evil of trouble should strengthen the believer in the hatred of the evil of sin as here it doth Thou art my hiding place and my shield and this is the second reason of his protestation 6. Faith in Gods Word is the fountain of the hating of sin and confiding in God I hope in thy Word and this is the third reason of his protestation Ver. 115. Depart from me ye evil doers for I will keep the Commandments of my God A second evidence of his hatred of sin is his renouncing all fellowship in sinning with whatsoever person or persons let them seek Associates where they list he would have no fellowship with them in the unfruitful works of darknesse Whence learn 1. He that would eschew sin must beware to comply with wicked men in their wicked courses and in this respect must separate from them not altogether from conversing with them for then a man must go out of the world but from fellowship with them in evil doing for in this respect is it that he saith Depart from me ye evil doers 2. Nothing can save a man from complying with sinners but sincere resolution to keep Covenant and Communion with God and not to displease him For I will keepe the Commandments of my God Vers. 116. Vphold me according unto thy Word that I may live and let me not be ashamed of my hope The third evidence of his hatred of sin is partly his estimation of it as a shameful thing and partly his prayer to be preserved from the shame which sin doth draw after it Whence learn 1. The believer doth not lean to his own strength or holy purpose but is sensible that he shall easily fall into sin except God preserve spiritual life in him and therefore he prayeth Uphold me that I may live 2. Albeit a beleever be not able in himself to persevere yet because of Gods promise to hold up the weak who lean unto him he may be confident to stand Uphold me according to thy VVord that I may live 3. Sin should therefore be hateful because it bringeth shame to the sinner of it self and shameful disappointment of his hoped for felicity Uphold me and let me not be disappointed of my hopes Ver. 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually The fourth evidence of his hatred of sin is his fear of mischief and perishing which he cannot eschew except by Gods preserving of him in the course of his obedience VVhence learn 1. The strongest believer is most sensible of his own weaknesse and most afraid to sin and most apprehensive of the evil of sinning and of the good of persevering in the obedience of God therefore again he prayeeh Hold thou me up and I shall be safe 2. Gods preserving a man from sinful courses giveth great encouragement to him to persevere sincerely in the obedience of all Gods commands Hold thou me up and I will have respect unto thy statutes continually 3. The believer may undertake any duty provided he take God for the surety of his performance who if he be sought unto by prayer and relied upon in the use of the meanes will not refuse to inable us to performe whatsoever duty we shall undertake Hold thou me up and I will have respect unto thy statutes continually Vers. 118. Thou hast troden down all them that erre from thy statutes for thy deceit is falshood 119. Thou puttest away all the wicked of the earth like drosse therefore I love thy testimonies The fifth evidence of his hatred of sin is his observation of the mischief decreed and begun to be executed against evil doers Whence learn 1. It is a special meanes to preserve us from sinful courses to observe the mischief which followeth thereupon Thou hast troden down them that erre from thy statutes 2. Only they who fear to sin do see the evil of other folks sinning and only they can make good use of Gods judgement on others who are sensible of the merit of sin if they should fal into it themselves for this is the observation of a believer 3. Albeit the wicked hold their head high and lift up themselves in their sinful courses against God yet he hath already trod down many such persons and hath decreed to tread down all of that sort Thou hast troden down all them c. 4. Not only such as openly and grossely are wicked and prophane but also all they who please themselves in the by-pathes of their own wandering and do not care for pleasing of God shall perish Thou hast troden down all them that erre from thy statutes 5. Whatsoever be the baits of pleasure profit and preferment which draw men from the obedience of God and whatsoever be the excuses pretences and confidences which do secure the impenitent sinners consciences all will be found to be selfe-deceit lies and vanity For their deceit is falsehood 6. The godly and wicked live together in the visible Church as drosse and good mettal but God who is the purger of his Church will not fail by diversity of trials and judgements to put difference between them and at last will make a perfect separation of them and cast away the wicked as refuse Thou puttest away all the wicked of the earth as drosse 7. The destruction of evill doers as it should make us hate sinne so should it move us to love the course of holinesse Thou puttest the wicked away therefore I love thy testimonies Vers. 120. My flesh trembleth for fear of thee and I am afraid of thy judgements The sixth evidence of his hatred of sinne is the fear he had of Gods threatening and wrath and judgements Whence learn 1. A render heart is easily affected as with Gods mercies so also with Gods judgements My flesh trembleth 2. The godly because of the remainder of sinne in them and their natural frailty are not exempted from the
reader in the maine points of salvation and commanded duties The entrance of thy word giveth light 5. An humble soul loving to be instructed albeit weak in natural judgement shall be made wise to salvation by it It giveth understanding to the simple 6. The more a man know the wonderfull excellency use and benefit of the Scripture the more will he love it and long to understand more of it as here the Psalmists experience teacheth I opened my mouth I panted for I longed for thy commandments 7. Common and ordinary affection or desire after the saving knowledge of the Scripture is not sufficient but affection earnestly bended is necessary according as the excellency of the wisdome in it doth require I opened my mouth and panted 8. The Word of God is no lesse necessary and comfortable to a mans soul then meat is to the hungry drink to the thirsty or coole aire to the weary I opened my mouth and panted 9. When a mans affection and love to Religion is kindled he hath great need to study hard to have sound knowledg and understanding of the Scripture lest his zeal and affection miscarry I longed for thy commandments Vers. 132. Look thou upon me and be mercifull unto me as thou usest to do unto those that love thy Name Unto this profession of his estimation and affection unto the Scripture he subjoyneth four petitions for the right use and benefit thereof The first is the sense of that mercy which is promised and usually bestowed upon such as love the Lord. Whence learn 1. The Lord bestoweth but short glimpse of his favour and reconciliation on his servants that they may finde their need to have that sense often renewed unto them Look thou upon me and be mercifull unto me 2. As it is a mark of Gods child to finde in himselfe love of Gods Name so it is a mark put upon him to be visited by God with glimpse of kindnesse and mercy to him Look upon me and be mercifull unto me as thou usest to do to them that love thy Name 3. As it is good to mark Gods usual dealing with his own children so it is good to study conformity with Gods children in our affection to God that we may sinde conformity with them in consolation for so doth the Psalmist here 4. It is wisdome for us not to affect singularity of divine dispensations toward us but to be content to be dealt with as others of Gods children before us have been dealt with Be mercifull to me as thou usest to do unto those that love thy Name Vers. 133. Order my stepts in thy word and let not any iniquity have dominion over me The second petition is for sanctification of his actions and for mortification of sinne Whence learn 1. Albeit we have the Word of God for our perfect rule yet we have need that God should fit us and strengthen us to the obedience of it Order my stepts in thy word Albeit by nature we are ignorant and erroneous uncertaine and unstable in the way of Gods obedience yet in the sense of our sinne and weaknesse we may pray to God with confidence to be heard Direct order and establish my steps in thy word for so much the Word in the Original doth import 3. Albeit by nature we are slaves to sinne and any sinne may bring us in subjection yet when in the sense of our weaknesse we have recourse to God to be helped we may pray with hope to be heard Let not any iniquity have dominion over me Ver. 134. Deliver me from the oppression of man so will I keep thy precepts The third petition is for delivery from the oppression of persecutors that they be not able to drive us from the belief and obedience of Gods Word Whence learn 1. Beside the body of sinne and inward tentations the godly have the persecution of the wicked without to drive them from Gods service as this prayer doth import 2. When the Lords servants in the sense of their weaknesse do seek help against persecutors he both can and will deliver them either by breaking the yoke of the oppressor or by giving strength to them to bear out in holy obedience of Gods Word under the burthen Deliver me from the oppression of man 3. The end of our seeking to be free from bodily bondage and trouble from men should be that we may serve God the more chearfully Deliver me so will I keep thy statutes Ver. 135. Make thy face to shine upon thy servant and teach me thy statutes The fourth petition is for spiritual consolation and increase of sanctification Whence learn 1. Albeit the sense of Gods favour to us may be withdrawn for a time yet the right which we have to God reconciled to us in Christ may bear us out in the hope of having it renewed unto us in his service Make thy face to shine upon thy servant 2. Because the Lord useth with the light of consolation to give also the light of direction in duties we should seek both and wait for both from the Lord Make thy face to shine and teach me thy statutes 3. As there are degrees of Gods manifesting of his favour and degrees of profiting in the obedience of Gods Word so should we seek the increase of both and no measure received should hinder the seeking of a greater measure as the often repeating of the same petitions in effect doth shew Make thy face to shine upon thy servant and teach me thy statutes Ver. 136. Rivers of waters runne down mine eyes because they keep not thy Law He addeth a reason to this last petition because it grieved him much to see God dishonoured by them among whom he lived and to see them by not obeying Gods statutes draw upon themselves Gods wrath Whence learn 1. He who is sorrowfull for dipleasure and dishonour done to God may look to be comforted by God as the connexion of this reason with the former petition doth teach 2. True zeal is so farre from private revenge of personal injuries received by persecutors as it can pitty their miserable case and mourn for them Rivers of waters runne down mine eyes because they keep not thy Law 3. Godly affections are larger then bodily expressions can set forth and that which bodily expressions do set forth signifieth a will to vent much more then the body could furnish Rivers of waters runne down mine eyes because they keep not thy Law TSADDI Ver. 137. Righteous art thou O LORD and upright are thy judgements In the last verse of this section he prayeth for a greater measure of the saving knowledge of the Scripture most ardently and premiseth eight reasons before the prayer from which he doth inferre his petition as a conclusion The first reason of this petition is from the righteousnesse of God which appeareth in the Scripture and in the execution of Gods Word Whence learn 1. The way set down in Scripture for justifying of men and the
way set down for sanctifying of men and for the saving of such as follow the way prescribed of God for salvation and the punishing of such as despise the way of life pâ—escâ—ibed are very righteous when they are well considered Upright are thy judgements 2. The way of righteousnesse set down in Scripture and of execution made according to it may be demonstrated by the essential righteousnesse of Gods nature because as he is righteous so must his Word and working conforme theâ—eto be righteous also Righteous art thou O Lord and â—pright are thy judgements Vers. 138. Thy testimonies that thou hast commanded are righteous and very faithfull The second reason of the petition is because the testimonies of Scripture which God hath commanded us to believe and obey are not only righteous but also very faithfull which can never faile a man that believeth and obeyeth them Whence learn 1. To the end that our faith and obedience may be solidly grounded we must hold for a foundation that the Scriptures are righteous and true and that every truth revealed therein doth include a command to believe it and every duty of men declared therein includeth a command to obey it Thy testimonies which thou hast commanded are righteous and very faithfull 2. It is needfull for a believer to labour to have the impression of the truth and righteousnesse of the Word of God in Scripture stamped on his own heart by freequent meditation and acknowledgement thereof as the Psalmists example here doth teach us Ver. 139. My zeal hath consumed me because mine enemies have forgotten thy words The third reason of the petition is because his zeal to the commands of God was so great as the opposition which his enemies made unto them did torment him and such zeal required growing knowledge Whence learn 1. Zeal had great need of sound knowledge that it misccary not and he that findeth zeal kindled in his breast should labour to informe himselfe well as the Psalmist doth v. 144. and here My zeal hath consumed me because mine enemies have forgotten thy word 2. Holy affections are able to work upon the body no lesse then common and natural affections My zeal hath consumed me 3. The contempt and misregard of the Word of God perceived in any especially in professors within the visible Church is a just reason of zeal a just cause of grief and anger against such workers of iniquity My zeal hath consumed me because mine enemies have forgotten thy word Ver. 140. Thy word is very pure therefore thy servant loveth it The fourth reason of his petition is because he seeth such holinesse and unmixed truth in Gods Word as he cannot choose but love it and therefore must pray that he may know more of it VVhence learn 1. The Word of God is a Word clean from all mixâ—â—re of flattery or falsehood tried to be true in the experience of all ages Thy word is very pure 2. New contemplations of the excellency of the Word of the Lord draweth forth new commendations of it and raiseth fresh affection of love to it Thy word is very pure therefore thy servant loveth it Ver. 141. I am small and despised yet do I not forget thy precepts The fifth reason of his petition is because the Word of God held up his heart and comforted him against all the contempt of men Whence learn 1. The godly may readily lose reputation at wicked mens hands when they will not comply with their wickednesse I am small and despised 2. Albeit we do lose estimation for adhering to the Word of God yet the Word should not lose estimation for that with us I am despised yet do I not forget thy precepts Vers. 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth The sixth reason of his petition is because everlasting righteousnesse and everlasting truth is in Gods Word and may be found in experience by it Whence learn 1. This is the excellency of the Law of God above all the lawes of men that not only it is righteous at the first giving out but also righteous in all ages and times Thy righteousnesse is an everlasting righteousnesse and thy law is truth 2. The righteousnesse which God hath devised and set down in his Word to justifie sinfull men is an everlasting righteousnesse even the righteousnesse by faith in Jesus Christ borne witnesse unto by the Law and the Prophets Thy righteousnesse is an everlasting righteousnesse and thy Law is truth 3. It is good for the setling and strengthning of the holds of our faith to consider again and again what excellent profit may be had by it and how true it is as here the Psalmist doth Ver. 143. Trouble and anguish have taken hold on me yet thy Commandments are my delight The seventh reason of his petition is because the Word of God hath been his delight when trouble and vexation hath befallen him for obedience of it Whence learn 1. The believer is not exempted from outward trouble for righteousnesse nor from the vexation and inward anguish of spirit which may follow it Trouble and anguish have taken hold on me 2. After that the believer hath felt his own weaknesse and the force of trouble he may expect victory over trouble and to be rid from the vexation of it and brought even to rejoycing in tribulation yet thy Commandements are my delight Vers. 144. The righteousnesse of thy testimonies is everlasting give me understanding and I shall live The eighth reason of his petition is because life everlasting is to be had by the everlasting righteousnesse set down in Gods VVord therefore he prayeth to have more understanding thereof that is to have more clear knowledge and more strong faith in Gods testimonies Whence learn 1. This is the main Doctrine in all the Word of God to teach men concerning everlasting righteousnesse or how a man is justified before God therefore is this again repeated Thy righteousnesse or the righteousnesse of thy testimonies is everlasting 2. The belief or saving understanding of this Doctrine bringeth eternal life to the believer and for this end being joyned as the last reason with the former seven reasons it should make a man seek to grow in the faith or in the saving knowledge of the testimonies of God set down in his Word Give me understanding and I shall live COPH. Vers. 145. I cried with my whole heart heare me O LORD I will keep thy statutes In this section he falleth on another maine petition unto God for restoring unto him and encreasing in him the vigour of spiritual life by his Word v. 149. and to presse this petition he useth foure arguments some going before some following after it The first argument hath foure branches the first is because he had prayed earnestly before for quickening of him that so he might be enabled to serve God Whence learn 1. When the world is crying Who will shew us any good thing this man wishing
faith there is a sincere keeping of the commands My soule hath kept thy testimonies 3. VVhere the love to Gods VVord and the obedience thereof exceedeth the mans love to any thing which might divert him there is a sincerity in keeping of the VVord I love thy testimonies exceedingly 4. As the looking alwayes unto Gods all-seeing eye is a special meanes to make a man keep his commands so the conscience of his endeavour so to do testifieth sincerity I have kept thy Precepts and thy Testimonies for all my wayes are before thee TAU Vers. 149. Let my cry come near before thee O LORD give me understanding according to thy Word In this last section he closeth all the former sweet meditations and comfortable expressions concerning his faith and love and the fruits thereof with five petitions The first is for the encrease of saving knowledge of the Scriptures Whence learn 1. Nothing is so necessary to be sought of God as practical knowledge whereby a man may know how to behave himself toward God and man in every estate according to the rule of Scripture Give me understanding according to thy word 2. If God delay to answer us in this petition or any other or seem to hide himself from us let us follow hard after him with earnest supplication as the Psalmist teacheth us Let my cry come near before thee O Lord. 3. The promises of Gods Word are sufficient to give us breath in crying and hope to have a good answer and patience till it come Give me understanding according to thy Word Ver. 170. Let my supplications come before thee deliver me according to thy Word The next petition is for deliverance out of his trouble Whence learn 1. Albeit the believer is not exempted from trouble but rather engaged to bear the crosse till he come to the crown yet is he priviledged to have accesse to God in prayer for comfort strength and deliverance from it Let my supplication come before thee deliver me according to thy Word 2. The believer craveth nothing but what is promised and as that may so it doth satisfie him Deliver me according to thy Word Vers. 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall speak of thy Word for all thy Commandments are righteousness He strengthens his hope in these two prayers by a promise of thankfulness for any measure of a gracious answer Whence learn 1. As the end of our petitions should be that we may be enabled to praise God really so the use of granting of our petitions should be thanks and praise My lips shall utter thy praise when thou hast taught me thy statutes 2. Thanksgiving in words doth best beseem the man who indeed is obedient in his life unto God and as no man can obey God in his deeds but he that is taught of God so he that is taught of God to obey in deeds may well promise upon that condition to praise God in words also My lips shall utter praise when thou hast taught me thy statutes 3. To teach others the wayes of God requireth that we our selves be taught of God When thou hast taught me thy statutes my tongue shall speak of thy Word 4. There is no ground of edifying our selves and others and of glorifying of God but from the Word of the Lord My tongue shall speak of thy Word 5. True righteousness is to be found only in the Word of God and nothing is approved in it nor recommended to us by it save righteousnesse only which should move us thy more to study it our selves and then to communicate it to others For all thy Commandments are righteousnesse Ver. 173. Let thine hand help me for I have chosen thy Precepts 174. I have longed for thy salvation O LORD and thy Law is my delight A third petition is for assistance in trouble till God should send full delivery to him whereof three reasons are subjoyned One from his making choice of the Word above all earthly things Another from his longing and expecting of deliverance according to it And the third is from his delight in the Word Whence learn 1. As they who are resolved to serve God may be sure of opposition and of adversaries and of trouble from them so may they be perswaded to finde Gods help in all their troubles against adversaries for this much is imported in those words Let thy hand help me 2. Aâ—beit allurements to divert the believer from Gods obedience be offered unto him yet must he reject them and deliberately prefer Gods obedience to them all for thus much is imported in the Psalmists practice For I have chosâ—n thy Precepts 3. He who hath preferred obedience to the baits of sin and hath resolved rather to suffer then to sin may look for Gods assistance to sustain him in his trouble that he shall never have cause to repent him of his choice Help me for I have chosen thy Precepts 4. Albeit it be natural to seek deliverance out of trouble yet it is proper to the godly to love no deliverance but such as God sendeth by his owne meanes in his own time and in this minde to wait for this sort of deliverance in the way of Gods obedience For I have longed for thy salvation O Lord was the Psalmists way to be delivered 5. The beleever is not comfortlesse in his trouble he hath his own spiritual comfort pleasure and delight in Gods truth or in God manifested therein Thy Law is my delight saith the Psalmist in trouble Ver. 175 Let my soule live and it shall praise thee and let thy judgements help me A fourth petition is for continuation of his life for honouring of God Whence learn 1. As the godly have no will to fall into the hands of men or to lose their life by murtherers so do they not love life but for further glorifying of God Let my soule live and it shall praise thee 2. Whosoever have a design to honour God in their life which design they have not as yet attained may lawfully pray for prolonging their life a while Let my soule live and it shall praise thee 3. As the Word of God hath pronounced sentence already for the sustaining of his suffering servants and for taking order with their persecutors so accordingly may the godly pray and expect to be helped Let thy judgements help me Ver. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy Commandments The fifth and last petition is that the Lord would recal the Psalmist now being a banished exile and bring him home to the communion of his people as a wandring sheep is brought home to the flock by a kindly shepherd Whence learn 1. As the beleever is alwayes a pilgrim in his affection toward this earth so also he may be corporally banished from his native countrey and thrust out fâ—om the fellowship of the Church as the experience of the
Whither the tribes go up the tribes of the LORD unto the testimony of Israel to give thanks unto the Name of the LORD 5. For there are set the thrones of judgement the thrones of the house of David He commendeth Ierusalem the figure of the Church of God and of the corporation of his people First as a City for a community Secondly as the place of Gods publick Assemblies for religious worship Thirdly as the place of publick judicatories for governing the Lords people under David the type of Christ. Whence learn 1. The Church of God is not without cause compared to a City and especially to Ierusalem because of the union concord community of lawes mutual commodities and conjunction of strength which should be among Gods people Ierusalem is builded as a city that is compact together 2. That which commendeth a place most of any thing is the erecting of the Lords banner of love in it and making it a place for his people to meet together for his worship Ierusalem is a city whither the tribes go up 3. Whatsoever civil distinction Gods children have among themselves and howsoever they dwell scattered in several places of the earth yet as they are the Lords people they should entertain a communion and conjunction among themselves as members of one universal Church as the signification of the peoples meeting thrice in the year at Ierusalem did teach Whither the tribes did go up the tribes of the Lord 4. As the tribes so all particular Churches how farre soever scattered have one Lord one Covenant one Law and Scripture signified by the tribes going up to the testimony of Israel or to the Ark of the Covenant or testimony where the whole ordinances of God were to be exercised 5. The end of the ordinances of God of holy covenanting and communion and joyning in publick worship is to acknowledge the grace and goodnesse of God and to glorifie him for the tribes did go up to give thanks unto the Name of the Lord. 6. The Church of God wanteth not the one Government and Governours Courts and Judicatories belonging to Christ and his Church as the erecting of Ecclesiastick Judicatories in Ierusalem did signifie and teach for there are set thrones of judgement 7. The civil Governours in their civil power should contribute what their power can to the furtherance of the Church-Government and the Courts thereof as the thrones of the house of David joyning their assistance in Ierusalem unto the Ecclesiastick Courts did signifie and teach There are set the thrones of the house of David Vers. 6. Pray for the peace of Ierusalem they shall prosper that love thee 7. Peace be within thy walls and prosperity within thy palaces 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the house of the LORD our God I will seek thy good In the last place he exhorteth all to pray for the peace of Ierusalem or of the Church signified by it and joyneth four motives unto it One because as it was a proof of love to the Church so it had a promise of a blessing v. 6. Another motive is from his own example praying for it v. 7. A third because so did love to the brethren require v. 8. A fourth motive because so did respect and love to the Church or house of God require v. 9. Whence learn 1. The Universal Church militant should be dear to every member thereof and prayed for that it may prosper Pray for the peace of Ierusalem 2. As none can pray for the welfare of the Church heartily except they love her so none shall love her and seek her welfare but shall fare the better for it for it is promised here They shall prosper that love thee 3. The Church is a warre-town and a walled town which is situated among enemies and may not trust them who are without but must be upon its keeping as the type thereof Ieruâ—alem with her walls and towers did shadow forth Peace be within thy walls 4. Peace within the Church is no lesse needfull then prosperity within it and if peace be within the Church it matters the lesse what enemies she have without Peace be within thy walls and prosperity within thy palaces doth import or insinuate so much 5. All the members of the Church militant should be affected one to another as brethren as fellow-partners in losse and gaine for the relation which they have to one Father the Lord and one Mother the Universal Church For my brethren and companions sake I will now say Peace be within thee 6. Seeing the Church is the Lords dwelling house in this world whosoever loveth the Lord must not onely inwardly affect but also effectually by all means endeavour to promote the good of the Church that is to say every true member of the Church must do what in him lieth and as his calling will suffer to have Religion established Gods ordinances obeyed publick worship erected the Word truly preached Sacraments rightly administred and Church-Government according to the Word of God exercised for so teacheth this example Because of the house of the Lord my God I will seek thy good PSALME CXXIII THe scope of this Psalm is to teach the Lords people how to carry themselvs when they are oppressed by the tyranny of their proud adversaries and are destitute of all help under heaven wherein the Psalmist maketh his addresse to God in patience humility and hope v. 1 2. And prayeth for comfort under and relief from the contempt of the proud adversaries v. 3 4. Ver. 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens 2. Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the LORD our God until that he hath mercy on us From the Psalmists addresse unto God by this short prayer under the oppression of the Church Learn 1. The force of prayer doth not consist in multitude of words but in faith and fervent laying forth of desires before the Lord as here we see 2. It is not strange to see Gods children oppressed and despised and destitute of all relief except of what may be expected from heaven as this case here set down sheweth 3. Albeit the Lord seem to hide himselfe from all manifestation of his kinde respects unto his people on earth yet he will be found in heaven and there must we betake our selves in hardest straites Unto thee lift I up mine eyes O thou that dwellest in the heavens 4. The very lifting up of the bodily eye of the believer towards God in his trouble hath its own use and force with God Unto thee lift I up mine eyes 5. As servants of old were in their condition slaves deprived of the common comfort of liberty might wear no weapons were exposed to all injuries and had no help or comfort except the
whosoever do really embrace the true doctrine of justification by grace whereby men justified by faith become the servants of righteousness in their life are indeed Saints and are called to rejoyce Let thy Priests be cloathed with righteousnesse and let thy Saints shout for joy 4. It is the duty of the whole Church to pray for such a Ministery and for such effectual blessing following on it as may make sinners become Saints and sad souls to sing for joy as here is prayed for Vers. 10. For thy servant Davids sake turne not away the face of thine anointed The second maine petition is for the manifestation of Gods respect unto Davids off-spring wherein under the figure of Davids successors in the Kingdom he prayeth for the Kingdome of Christ as before he prayed for his Priesthood Whence learn 1. Every faithful member of the Church should pray as for the Churches welfare so also for the welfare of the supreme Magistrate and of the Civil State whereof they are members for so runneth the prayer here in the figure Turne not away the face of thine anointed to wit the King of Israel for whom they pray that he benot put to shame by disappointment of his hopes 2. The Lords anointed or the supreme Ruler of the Lords people should be a daily Supplicant unto God and a depender upon him for the petition doth presuppose that his face was toward the Lord praying to him and waiting for good from him Turne not away the face of thine anointed 3. The Lords Covenant is of great respect with God and should be made much use of by us as here we are taught For thy servant Davids sake turne not away the face of thine anointed that is for the Covenants sake made with David in the type and with Christ represented by him refuse not his lawful petitions 4. The truth intended in the type teacheth us that the intercession of Christ for his subjects shall never miscarey nor shall Christ be refused in what he willeth to be done to or for his subjects for in him the prayer is surely heard Christ that anointed One cannot be refused nor any who truly do pray in his Name Vers. 11. The LORD hath sworne in truth unto David he will not turne from it Of the fruit of thy body will I set upon thy throne 12. If thy children will keep my Covenant and my Testimony that I shall teach them their children also shall sit upon thy throne for evermore For strengthening of faith in this petition he calleth to minde more particularly the Covenant of God with David Whence learn 1. Every Word and circumstance of Gods promise is worthy to be looked upon and well considered as this example teacheth us 2. Whosoever do seek a benefit according to Gods Word ought firmly to believe the promise of it and to rest upon the stability of the promise as here we finde the example The Lord hath sworne he will not turne from it 3. Albeit the promise that Christ should come of David be absolute and setled with an Oath yet the promises of temporal things made to David are conditional as God should see fit to give them and as his children should carry themselves in Gods obedience so should they have temporal benefits and succeed him in the temporal throne If thy children will keep my Covenant and my testimonies thy children also shall sit upon thy throne for evermore Ver. 13. For the LORD hath chosen Zion he hath desired it for his habitation 14. This is my rest for ever here will I dwell for I have desired it He giveth a reason for the absolute promise of Christs coming to rule the spiritual Kingdom of Israel or the Church because the Lord had chosen Zion in the type and the universal Church under the figure to be his chosen Temple and habitation wherein he delighted Whence learn 1. Where God will settle his Sanctuary there he will settle his Kingdome also Sion must not want a King for the reason here why the Lord will with an oath set up one who shall be the fruit of Davids body upon the throne is Because he hath chosen Sion 2. The Lords pitching upon any place to dwell in or persons to dwell among cometh not of the worthinesse of the place or persons but from Gods good pleaâ—ure alone For the Lord hath chosen Sion he hath desired it for his habitation 3. The Lord resteth in his love toward his Church accepting the persons prayers and service of his chosen people he smelleth a sweet savour in Christ here and his love maketh his seat among his people stedfast This is my rest I have desired it 4 What is promised under typical figures is really everlasting not in regard of the figure but in regard of the signification For this is my rest for ever is true only in respect of the Church represented by Sion 5. No reason is to be craved for Gods everlasting good will to any person or incorporation his pleasure may suffice for a cause This is my rest for ever here will I dwell for I have desired it or have pleasure in it Vers. 15. I will abundantly blesse her provision I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy The rest of the articles of the Lords Covenant with David are so many promises which the Lord doth make concerning the blessing of the Ministers of Christ unto the Churches good and the encrease of Christs Kingdome in despite of his enemies in the last verses From the promise made concerning the blessing of the Ministery for the peoples good Learn 1. The true subjects of Christ shall not want the meanes of spiritual life spiritual meat drink cloathing and whatsoever is necessary for their salvation I will abundantly blesse her provision 2. The dispensation of good things unto Gods children is such as shall make them sensible of their own insufficiency they are not exempted from feeling their wants and being in straits but as they feel their need so shall they be provided for every evil which they feel shall have a perfect remedy in Christ and in his Word which shall satisfie the needy soul I will satisfie her poor with bread 3. Christs Church shall neither want Ministers nor shall his sent Ministers want commission for teaching of saving truth but shall be cloathed with authority to preach and to proclaime salvation to the believers I will also cloath her Priests with salvation 4. The Ministers of righteousness teaching the true way of justification and obedience of faith are also the Ministers of salvation for the cloathing of the Priests with righteousnesse v. 9. is here the cloathing of them with salvation 5. Comfort and joy shall the Lords people have who do imbrace a Ministery cloathed with commission to hold forth righteousnesse and salvation in Christ unto them Her saints shall shout aloud for joy Vers. 17. There
himself The Lord is great and our Lord is above all gods 2. As the Lord doth by his extraordinary working for his people make manifest his glorious and great majestie to them so should they so much the more for their experience praise him before all the world For I know that the Lord is great and our Lord is above all gods doth import not only the Psalmists belief of the point and experience of the truth thereof but also his practice of the duty Ver. 6. Whatsoever the LORD pleased that did he in heaven and in earth in the seas and all deepe places The fifth reason of Gods praise serving also to confirm the former reason is because God is the Omnipotent Creator and absolute Governour of all things disposing of them as he pleaseth Whence learn 1. The great works of Creation Sustentation and governing all things do shew the Lords greatnesse and do furnish matter of his praise Whatsoever the Lord pleased that did he in heaven and in earth in the sea and all deep places 2. The Lords will and pleasure is the measure of the extending of his Omnipotency and no further must we extend his power unto action then his revealed will giveth warrant Whatsoever the Lord pleased that did he 3. The Lords will is the sovereign and absolute cause of all his working and that whereon all mens faith and reason must rest Whatsoever he pleased he did Ver. 7. He causeth the vapours to ascend from the ends of the earth he maketh lightenings for the raine he bringeth the winde out of his treasuries The sixth reason of Gods praise is because there is no motion in the clouds or in he aire but that which he maketh Whence learn There is none of the motions of the creatures so light oâ— variable which are not wrought by God and wherein his providence doth not actually put forth it self in vapours clouds rain lightnings windes and all He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the raine he bringeth the winde out of his treasuries Ver. 8. Who smote the first-borne of Egypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 12. And gave their land for an heritage an heritage unto Israel his people The seventh reason of Gods praise is for his wonderful Redemption of his people out of Eqypt and powerful overthrow of the Canaanites and placing of his people in their room Whence learn 1. The Lords working for his Church in former times is matter of praising God in all after-ages as this example of the mentioning so oft of the slaughter of the first-born of Egypt both of man and beast doth teach 2. Gods working for his people is such that their enemies being posed must acknowledge his wonderful acts He sent tokens and wonders in the midst of thee O Egypt upon Pharaoh and all his servants 3. When God engageth for his people he will overtop the mightiest Kings and Kingdomes and tread them under in favour of his Church Who smote great Nations and slew mighty Kings Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 4. The care of God for his people is indefatigable he ceaseth not to prosecute begun favours till he bring them to an end He followeth Israels Redemption out of Egypt till he give them possession of Canaan 5. Albeit there be difficulties and opposition to the setling of Gods people in their possession yet the work goeth on and must be perfected and the close of Gods work is no lesse glorious then the beginning of it He gave their land for an heritage an heritage unto Israel his people Vers. 13. Thy Name O LORD endureth for ever and thy memorial O LORD throughout all generations In the second place the Psalmist turneth his speech toward the Lord and praiseth him yet more and then in the following verses addeth other two reasons of his praising God From this verse Learn 1. What the Lord doth declare himself to be in one generation toward his Church may and should be a meanes to know what he will do in all time to come for his people as need shall require Thy Name O Lord endureth for ever and thy memorial O Lord throughout all generation 2. As the constancy of Gods love toward his people and care for them is a matter of high praise unto God so it is a matter of sweet refreshing joy to the beleever which maketh him look up kindly unto God and praise him as here the Psalmist in praising Gods constancy turneth his speech twice toward him O Lord O Lord. Ver. 14. For the LORD will judge his people and he will repent himselfe concerning his servants The first new reason of Gods praise is the hope that the Lord will plead the cause of his afflicted people and will comfort them Whence learn 1. Then are by-past mercies of God rightly made use of when they strengthen faith and hope in God for mercies to come as here we see the Lords memorial made use of for the Churches present comfort 2. Wheresoever Gods people are oppressed by their enemies howsoever God hath ever just quarrel against his people yet will he examine what moved the enemies to trouble them and albeit he do not at first give out sentence yet he will execute justice in favour of his people in due time For the Lord will judge his people to wit by pleading their cause against their enemies 3. The constancy of Gods love to his people makes the change of his sad dispensations into more comfortable to be certain and therefore Gods afflicting of his people is a work wherein he will not continue because his mercy toward his people is everlasting For the Lord will judge his people and he will repent himself concerning his servants 4. As it is a sort of grief to God to afflict his people so it is a sort of comfort to him to comfort his people by delivering of them from their sad affliction for the word Repent himself in the Originall doth signifie also to comfort himself Ver. 15. The idols of the heathen are silver and gold the work of mens hands 16. They have mouthes but they speak not eyes have they but they see not 17. They have ears but they heare not neither is there any breath in their mouthes 18. They that make them are like unto them so is every one that trusteth in them The second new reason of Gods praise is taken from the businesse of all idols compared with God and of all idolaters compared wiâ—h his servants Whence learn 1. True woâ—shippers of God do detest images and idols and all false religion how gorgeously soever they be decked up by idolaters The idols
compassed about with trouble on all hands yea he may faint under the burden and be as a dead man for thus much David presupposeth may be his condition afterward Though I walk in the midst of trouble 3. How great soever and how many soever straits and difficulties the believer can forecast and foresee he may promise to himself as great and aâ— many supplies of strength and deliveries from God Though I walk in the midst of troubles thou wilt revive me that is thou wilt put new life and comfort in me 4. Against the power and wrath of adversaries Gods power and good-will is a sufficient guard succour and relief Thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Vers. 8. The LORD will perfect that which concerneth me thy mercy O LORD endureth for ever forsake not the works of thine own hands The sixth reason of his giving thanks and praise is his confidence of the Lords constant continuing with him and making him to persevere in Gods obedience unto the end which he closeth with a prayer that he may persevere Whence learn 1. The believers heart cannot be quiet till it be sure of perseverance and of this he may be made assured for the same Spirit of grace which hath made him see the Lords engagement for him in time past can give certainty of the continuing of Gods grace in time to come The Lord will perfect that which concerneth me He findeth a work of Gods love to him already begun and then gathers hence that the Lord wil perfâ—ct that work of grace which he hath begun 2 The believer doth not build his hope of perseverance upon any strength or constancy in himself but upon the unchangeablenesse of Gods eveâ—lasting mercy as here David sheweth unto us The Lord will perfect that which concerneth me why and upon what ground is he so confident Thy mercy O Lord endureth for ever 3. True assurance of perseverance must be joyned with the sense of a mans own weaknesse and unworthinesse and ill deserving if God should deal wiâ—h him in justice yea it must be joyned with dependance upon God in faith and prayer and use of the meanes for such was the assurance which David had who after that he hath said The Lord will perfect that which concerneth me subjoyneth forsake not the work of thine own hands which importeth so much 4. Faith hath alwayes for its own strengthening to make use of all bonds betwixt God and it self as a creature and in special as a new creature that seeing his calling and gifts are without repentance he would make out the work of grace and salvation where he hath begun it as David teacheth us Forsake not the work of thy own hands PSALME CXXXIX DAvid being wickedly slandered and persecuted by his adversaries findeth his zeal kindled against them and lâ—st his own hearts corruption should deceive him as being carnal in this matter he presenteth his heart unto God the all-seeing and every-where-present Judge of the secrets of all hearts and he presenteth also his adversaries both persons and cause with his own carriage toward them to be tried by God praying that himself may be directed toward life everlasting In the first place the Omniscience of God is declared v. 1 2 3 4 5 6. In the next the Omnipresence of God with his Omniscience is set forth v. 7 8 9 10 11 12. In the third place the reason is given of Gods so exact knowledge of all the secrets of his heart because the Lord did forme and fashion him in so wonderfully wise and powerful a way as he could neither expresse nor comprehend v. 13 14 15 16 17 18. In the fourth place he confesseth to God his judgement of wicked men and his hatred of their wayes making God who is the searcher of hearts Witnesse and Judge of his sincerity Corrector and Director of his course toward everlasting life v. 19 20 21 22 23 24. Vers. 1. O LORD thou hast searched me and known me Ver. 2. Thou knowest my downe-sitting and mine uprising thou understandest my thought afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O LORD thou knowest it altogether 5. Thou hast beset me behinde and before and laid thine hand upon me 6. Such knowledge is too wonderful for me it is high I cannot attain unto it In his acknowledging of Gods Omniscience and perfect knowledge of every thing in him and in his betaking himself unto God for clearing of him comforting of him and bearing him through all calumnies and reproaches Learn 1 The godly may sometimes be so overclouded with calumnies and reproaches as they cannot finde a way to clear themselves before men but must content and comfort themselvs with the testimony of a good conscience and with Gods approbation of their integrity as here David doth saying O Lord thou hast searched me and known me 2. As the knowledge which the Lord hath of us is most accurate having as it were a perfect searching joyned with it so the belief of this point is necessarily to be applied to our selves that it may rule our conversation breed us comfort and peace and confidence in our approaches unto God whosoever be against us as Davids example here doth teach us 3. The Lord is acquainted with all the motions of the external man the meanest gesture of the body falleth under his cognition and observation Thou knowest my down-sitting and my uprising 4. What advisements we are upon what consultations and deliberations we are about the Lord knoweth all perfectly before we conclude any thing Thou understandest my thoughts afarre off 5. The Lord doth not only observe our aime and scope but also how we purpose to convey out matters and how we go on and proceed in accomplishing of our purposes what rule we follow or reject from the morning to the evening Thou compassest my path and my lying down 6. The Lord knoweth us so well as the best knowledge which our entire friend can have of us with whom we do communicate our minde and who knoweth all our designe and way to go about it is but a shadowing similitude of Gods knowledge of us Thou art acquainted with all my wayes 7. There is not a word which we speak either idle or to purpose but the Lord considereth it perfectly For there is not a word in oâ—r tongue but lo O Lord thou knowest it altogether 8. We are so inclosed within the view of Gods beholding of us and so compassed by his providence and so powerfully ruled by his power as we cannot turne this way or that way but we are still in his sight and under his disposing of us as he seeth fit Thou hast beset me behinde and before and laid thy hand upon me 9. The knowledge which God hath of us and of our wayes is so
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
when one cutteth and cleaveth wood upon the earth This is a third reason not only of the fourth petition but also and mainly of the whole prayer for comfort and delivery from persecution wherein many of the Lords Priests were slaine and many others of Davids friends were undone and no more regard had of their lives and bones then the hewer of wood hath regard to the chips which fall off in hewing wherein David and his followers were a type of Christ and of his followers whose persecution is here represented and Prophesied of Whence learn 1. Albeit the death of the Lords servants be dear unto him yet their lives and the burial of their bones are no more regarded by the wicked then so many chips of wood which the hewer of wood heweth off with his axe Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth 2. When Christs subjects are so entertained as here is set forth their case being presented unto God hath no small force to draw down delivery and to bring a change of the affaires of their foes as the force of the reason annexed unto the prayer doth teach Vers. 8. But mine eyes are unto thee O GOD the Lord in thee is my trust leave not my soul destitute The fourth reason of the petition relating mainly to the prayer for delivery after which is subjoyned the fifth petition including the substance of all his prayer Whence learn 1. How great soever the darknesse of his calamities may be and how thick soever the cloudes of present trouble are to hide from us the Lords care of us and his loving kindnesse unto us yet faith must look and pierce through them all unto God and to his power and constancy of truth and love But mine eyes are unto thee 2. Whensoever faith turneth it selfe toward the Lord it seeth sufficiency in God to help as the man hath need Mine eyes are toward thee O God the Lord. 3. As it is good to believe in God in time of greatest straites so it is good to avow our beliefe before God and to observe this for our further strengthening that we have obtained mercy to believe as here David doth Mine eyes are toward thee in thee is my trust 4. A soul which hath God for a covering of protection and comfort hath also every condition it can be in well seasoned but the soul that lacketh this governing is bare and naked and destitute without guard against any evil which may fall upon it against this evil we have great need to pray Leave not my soul destitute And this is the fifth petition in this prayer Vers. 9. Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity The sixth petition is to be saved from the privie plots which his enemies had laid against him Whence learn 1. The adversaries of Gods people or persecutors of the righteous for righteousnesse are workers of iniquity let them pretend unto godlinesse lawes or justice as they please for so are they here described 2. Persecutors of the righteous use not to go so openly to work as to persecute them directly for righteousnesse but do make plausible lawes and statutes which may seem reasonable to the world and yet such lawes as the godly cannot without sinne obey and so their commands do insnare the godly as here they are called snares and grinnes 3. From the plots of persecutors and in special from iniquity established by a law none can deliver the godly so as they shall neither sinne nor suffer the penalty except God alone Keep me from the snare which they have laid for me and the grinnes of the workers of iniquity Vers. 10. Let the wicked fall into their own nets whilest that I withal escape The seventh petition is as for his own delivery so also for the overthrow of obstinate enemies who cannot be reclaimed Whence learn 1. The prayers against persecutors which are dited to the penmen of the Scripture are prophecies of their punishment and decrees whereunto the Church may subscribe in the general and this prayer is one among the rest 2. When the persecutors do lay plots and snares against the righteous they lay plots against themselves and there is no need of another plot for their ruine save that which is of their own devising Let the wicked fall into their own net 3. It is not unusual to see the overthrow of persecutors and the delivery of the righteous wrought by one and the self-same meanes and brought about at one time Let the wicked fall into their own net whilest that I withall escape PSALME CXLII Maschil of David c. THis Psalme doth shew what was Davids exercise when he was in the cave of one of the mountaines of Engedi 1 Sam. 24. flying from Saul wherein he first setteth down his betaking of himselfe to prayer in general v. 1 2. Secondly the straits wherein he was for the time v. 3 4. Thirdly what was the special petitions of his prayer with the reasons thereof v. 5 6 7. From the inscription Learn 1. That when the Lord doth put any of his children in straites and difficulties he is providing instruction and wise direction unto them and to others by the meanes for this danger bringeth forth a Psalme of instruction Maschil of David 2. The profit which followeth upon sharp exercises is able to recompence all the paines whereunto they are put in trouble as this particular instance doth shew 3. It is wisdome for us to mark the special dangers wherein we fall and how we have behaved our selves therein and to see what use we should make thereof as this example of Davids calling to minde of the danger he was in in the cave doth teach us Vers. 1. I Cried unto the LORD with my voice With my voice unto the LORD did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble In the setting down of his exercise in this danger and how he made God his refuge by prayer Learn 1. The grace of God can so calme a mans mind in the deepest danger of present death as he may confidently put up his desire for delivery and no danger can be so desperate but a man may by prayer be delivered out of it one way or other as Davids experience teacheth I cried unto the Lord saith David being in the cave halfe buried as in a grave Saul and his host being at the mouth of it 2. He that is acquainted with God and haunteth his presence by prayer ordinarily will finde a ready way to go to God in an extraordinary danger whereof David in this difficulty sheweth his experience 3. The uttering of right words with the voice in prayer in the time of perplexity is a work of faith presuppose there were so much inward confusion and multitude of thoughts in the minde as might call in question whether the supplication