them captâ—ves Vers. 47. Save us O LORD our God and gather us from among the heathen to give thanks unto thy holy Name and to triumpth in thy praise 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD The last part of the Psalm wherein the Psalmist draweth two conclusions from what he hath been speaking and teacheth the Church to do the same in their sad afflictions The one is a prayer for the fresh experience of the like mercy unto the Church and to every member thereof in their time v. 47. The other is a praising of God in assurance of faith that he would certainly do so v. 48. Whence learn 1. The right use of the history of Gods mercies to his Church is to go to God in humility and to encourage our selves to seek and expect the like to our selves Save us also saith the Church here 2. Seeing God in shewing mercy to his people doth alwayes respect the Covenant it is good for the sinner not to quit his interest therein but to claime new experience of mercy according to the tenour thereof For this respect the Church prayeth here Save us O LORD our God 3. The visible Church may be so defaced for a time that howsoever the visible members thereof can never cease to be but one generation shall follow another yet the outward societies and solemne assemblies of the Church may be dissolved and disappear by scattering of them as this part of their prayer Gather us doth import 4. It is a heavie affliction for the godly to live in the company of enemies and of men of a false Religion from this evil they desire to be delivered Gather us from among the heathen 5. The face of a visible Church wherein we may have the communion of Saints and occasions to dwell together with them and enjoy with them the publick and free use of Religion is a great mercy and worthy that God should be intreated for it Gather us from among the heathen to give thanks to thy holy Name 6. The Lords people are allowed to glory in the LORD and to boast in his praise and the end of their seeking the liberty of free assembling of themselves together should be that they may declare the LORDS praise and glory in him Gather us to give thanks to thy holy Name and to triumph in thy praise 7. When we have prayed according to Gods will we should take our prayer for granted and leave it lying at GODS feet as the Church doth here 8. Let the LORD do to his Covenanted people what he pleaseth they shall never want reason to praise thank and blesse him for the closing of this Psalme teacheth so much Blessed be the LORD GOD of Israel 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people and whatsoever become of temporal things there is reason of blessing GOD for spirituall and everlasting mercies and to say Blessed be the LORD GOD of Israel from everlasting to everlasting 10 When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers It is the Brides part and the part of every Member of the Church to joyne in the thanksgiving and subscribe with acclamation unto the blessing of GOD And let all the people say Amen 11. When the Believer hath in his own person given thanks to God he should stirre up others according as his station calleth him unto it to praise the LORD also as here is done Praise ye the LORD PSALME CVII THis is a Psalme of praise for Gods gracious and wise dispensations towards men In the former part whereof the Psalmist reckoneth four exercises of Gods people by Gods justice bringing them to straits and by his mercy delivering them again The first exercise is by banishment and by the Lords bringing them back from it to v. 10. The second is by captivity and imprisonment and delivery out of it to v. 17. The third is by bodily sicknesse and recovery from it to ver 23. The fourth is by danger by Sea and delivery out of it to ver 33. In the latter part of the Psalme he praiseth God for his wise dealing with people and Nations in changes made among them in their lands persons goods and estates for the good of his own and overthrow of the proud One change is of a fertile into a barren wildernesse for the Inhabitants sins v. 33 34. Another change is of a barren land into a fertile and plentiful soile well peopled to v. 39. A third change is wasting and spoyling of a well peopled and fertile Countrey v. 39. A fourth change is pulling down Princes and Statesmen and confounding of them so that they know not what to do or whither to go v. 40. The fifth change is the lifting up of the poor and desolate and enlarging of them in all respects v. 41. The best witnesses of which changes are the godly and wise observers of Gods providence who for a reward of their observation shall have comfortable use and benefit of all Gods dispensations v. 42 43. Ver. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. Let the redeemed of the LORD say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South He exhorteth all to give thanks unto the Lord and specially the Lords redeemed ones brought back from exile out of all countreys where they wandered Whence learn 1. Unto no duty are we more dull and untoward then to the praise of God and thanksgiving unto him neither is there any duty whereunto there is more need that we should be stirred up as this earnest exhortation doth import O give thanks unto the Lord. 2. Whether men do acknowledge the grace and bounty of the Lord or not he is worthy to be thanked and praised partly because of his liberal and ready communicating his goodnes freely not only to not deserving but also to ill deserving persons and that out of meer mercy and partly because he followeth the man who hath found mercy with mercy more and more and partly because he refuseth to no man mercy who seeketh it or shall seek it of him at what time soever to the worlds end For so much saith the reason of the exhortation For he is good for his mercy endureth for ever 3. Every man hath matter and reason and obligation lying on him to praise God but specially such as have more paâ—ticular oftner and greater experience of mercies then others have had Let the redeemed of the Lord say so 4. Redemption made by Christ of his own Elect is the fountaine of every particular benefit bestowed upon them for the Elect are called the reedeemed of the Lord here before the particular delivery from
praising and thanking the Lord is very fit for a soul lying under the sense of affliction and guiltiness for that whieh serveth for the Lords praise serveth also for the comfort and encouragement of humbled sinners therefore saith he Praise ye the LORD 2. The meditation of Gods goodness and readiness to communicate unto men of his bounty is fit to furnish matter of his praise Praise ye the LORD for he is good 3. Albeit a man be consciencious of his much abusing of Gods goodnesse and so might finde this to be the matter of his grief yet mercy answereth all objections everlasting mercy looseth all doubts and giveth fresh encouragement to the humbled sinner to draw near and make yet again use of his goodnesse for his mercy endureth for ever Ver. 2. Who can utter the mighty acts of the LORD who can shew forth all his praise The next meâ—nes which he useth to stir up himself and others to glorifie God in believing on him is wondering at the Lords works and innumerable causes of praise Whence learn 1. It is a disposition fit for praising of God to be sensible of our unability and unfitness for so great a work as the Prophet doth shew in this example saying Who can utter the mighty acts of the Lord 2. There is such an impression of Gods Omnipotency on all Gods works and in special on those works wherein he hath been pleased most clearly to manifest his power that no man can comprehend or express it Who can utter the mighty acts of the Lord 3. Albeit the praises of the Lord surpass all mens ability to declare them yet neither must the greatness of the work nor the weakness and unworthiness of the servant of God hinder him to praise as he is able for even this is a part of praising of God to confesse and say Who can shew forth all thy praise Ver. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times The third meanes whereby he stirreth up himself to glorifie God by believing in him is a declaring how blessed the beleever is Whence learn 1. The consideration of the blessing of God upon every true believer is a notable encouragement to put confidence in God Blessed are they that keep judgement c. 2. The evidence of a sincere believer is not only to keep judgement that is to receive respect and entertain the Word of God as a decree wisely given forth by him but also to study to obey it in practice constantly upon all occasions Blessed are they that keep judgement and he that doth righteousnesse at all times Ver. 4. Remember me O LORD with the favour that thou bearest unto thy people O visit me with thy salvation 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance The fourth meanes of stirring up himself and others to beleeve in God especially in this time of the presupposed calamity of the Church and of the Supplicant is prayer to God for a new proof of the loving kindnesse which God beareth to his people in all ages Whence learn 1. Whatsoever be the outward afflicted estate of Gods people yet they are still beloved still in favour even when tokens of anger by publick calamities are manifested against them Remember me with the favour which thou bearest unto thy people 2. There needeth no more felicity unto any man save to be one of Gods people it may content any man to have his lot with the children of God in whatsoever condition they are put into for the Psalmist craveth no more but Remember me O LORD with the favour which thou bearest unto thy people 3. Albeit the Lords people seem to be forgotten yet the Lord will make evident that he doth not forget them nor any one of them Remember me O LORD with the favour which thou bearest unto thy people 4. Such as do share with Gods people in their grief shall be partakers also of their consolation deliverance and salvation which God hath wisely prepared for them therefore prayeth the Psalmist O visit me with thy salvation c. 5. As there are times wherein God declareth his displeasure against the sins of his people so there are times when he removeth the tokens of his displeasure and letteth forth the evidence of his love and respect to them in doing them good making them glad and causing them to glory in him this is it which the Psalmist looketh after Visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladnesse of thy Nation that I may glory with thine inheritance 6. The near interest which God hath in his people and which they have in him is a solid ground of hope of good and gladness joy and gloriation reserved for them for they are Gods chosen Gods Nation appropriate unto him and his inheritance to remain in his possession from generation to generation whereupon the Psalmist doth assure himselfe and the Church of his hope of good reserved for the Church That I may see the good of thy chosen c. Ver. 6. We have sinned with our fathers we have committed iniquity we have done wickedly In the second place is the confession of sins for which God justly might afflict the Supplicants but in his mercy could forgive them also as he had done to his people in former generations The force of his reasoning is this many times thou didst shew mercy to our fathers in their afflictions notwithstanding their grievous provocations therefore we must intreat thee yea and hope also for the like mercy in our time Whence learn 1. It is not for nought that the Lord bringeth calamity on his people he is provoked so to do by their grievous offences We have sinned 2. As judgements are sent to convince of sin and to draw forth the acknowledgement thereof so there is no reâ—dier way to remove the sin and judgement also then by confession thereof We have sinned 3. As God when he punisheth his people doth reckon with them both for their own and also for their fathers faults whose footsteps they have followed so must the penitent reckon with God for their own faults and for their fathers sins whereunto they have accession We have sinned with our fathers c. 4. Confession of sins must not be slighted but seriously gone about and aggravated duly We have sinned we have committed iniquity we have done wickedly 5. True penitents will neither excuse their sins by the example of their fathers nor justifie themselves how holy soever they be when God is pleading with his Church but will joyne in confession with the multttude as here the holy Prophet doth We have sinned with our fathers we have committed iniquity we have done wickedly Ver. 7. Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at
is polluted whatsoever be the cause which is pretended They shed innocent blood and the land was polluted with blood 6. The highest point of holinesse in a false Religion is but filthinesse and pollution and no invention of man can make the followeâ—s therof more holy by observation thereof but doth pollute them still the more they follow them For thus were they defiled with their own works 7. Following of mens inventions in Religion is Idolatry or spirituall adultery because God is forsaken in so farre and another god and lord in Religion is received in Gods stead for so much faith the Text They went a whoring with their own inventions Ver. 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand Here is shewen what followed on their following of their own inventions to wit slavery and subjection unto men in Gods indignation Whence learn 1. When men do follow sin and their own wayes wrath followeth them For therefore was the wrath of God kindled against his own people 2. When from the Word of the Lord men will not believe how odious superstition is to him he will make them finde it by his plagues For therefore was the wrath of the Lord kindled 3. No priviledge can make men so lovely before God as the love of â—dols and Images in the matter of Religion doth make them to be loathed of him His wraâ—h was kindled even against his own people insomuch that he abhorred his own inheritance 4. When Gods people do follow the superstition of Idolaters either by complying to gratifie them or in way of pleasing themselves it is justice with God to make Idolaters their masters and to make his people lose the benefit hoped for by complyance And he gave them into the hand of the heathen 5. It is righteousnesse with God to put his people under the yoke of men that hate them when they have cast off the easie yoke of God who loveth them And when men follow wayes which God abhorreth God justly doth make them suffer what they do most abhorre He gave them over into the hand of the heathen and they that hated them ruled over them 6. The sins of Gods people do make open way for their enemies and do put strength courage and victory into their hands and lest the Lords people should not be moved by that change of government he makes their burden under their enemies unsupportable Their enemies also oppressed them 7. When people will not humble themselves in the way of repentance it is righteousnesse with God to bring them low by judgements as here is seen The Israelites do not repent of their sins And they were brought into subjection under their enemies hand Ver. 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity 44. Neverthelesse he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all that carried them captives The ninth and last point of confession is of a heap of manifold sins often repeated notwithstanding which God did shew pity to his people for his Covenants cause Whence learn 1. The Lord leaveth no means unessayed to gain his people sometimes he puts them to sore trouble sometimes he delivereth them and exerciseth them with the vicissitude of calamities and deliveries if by any means they may be saved Many times did he deliver them 2. Such is our wickednesse and perverse nature that still we give the Lord a bad meeting for his mercies and instead of thankfulnesse do provoke him by doing and following what we our selves think fittest as is to be seen in the Israelites Many times did God deliver them but they provoked him with their counsel 3. Men in the course of their sins have high and self-pleasing conceits of themselves and no impenitency is without pride but by sad judgements God many times maketh them lie low in affliction who do not walk humbly in the way of obedience as here we see the Israelites provoked God by their counsel that is by their own devices conceits and inventions But they were made low by their iniquities 4. Albeit Gods people oft-times provoke him and in their prosperity do not regard God nor his commands yet God regards them so as both after a whiles prosperity to correct them and after a whiles adversity to comfort them Neverthelesse he regarded their affliction 5. God by heavy affliction moveth men to cry unto him who otherwise would not have called upon him at all as his dealing with proud provoking Israel here doth shew who in affliction are made to cry 6. Albeit there be commonly great unsoundnesse in the cry of oppressed people yet God will hear that cry and help them out of a temporal trouble as here He regarded their affliction when he heard their cry 7. As when Gods people do abuse his grace and do forget their Covenant and are plagued for their sins the good of the Covenant and confederacy with God is obscured buried and as it were forgotten So when the Lord doth change his dispensation the benefit and good of the Covenant is brought to light again for then God taketh occasion to shew that albeit his people do forget the Covenant yet he forgets it not For he remembered for them or for their behalfe his Covenant 8. The unchangeablenesse of Gods merciful nature and love to his people maketh him change the course of justice into mercie and no other change except of this dispensation is meant by Gods repentance when it is said And he repented according to the multitude of his mercies 9. The mercy of the Lord is so large as the multitude of former sins and abused by-past favours cannot hinder the sinner once again to come unto the inexhaustible fountaine of grace and cannot hinder God once more to shew mercy to a sinner yea albeit God hath entered in judgment with the sinner and hath begun to poure our deserved wrath upon him even justice thus begun to be executed cannot hinder God to hold his hand and shew mercy once again to the sinner for here experience teacheth that oft times when he had entered in judgement with Israel He repented according to the multitude of his mercies 10. God hath the ruling of all mens affections to make them turne as he pleaseth God mixeth the most bitter cup of judgement given to his people to drinke with the ingredient of compassion and what pity his people do finde from any hand it is the fruit effect and evidence of Gods pitie toward them He made them also to be pitied of all those that carried
banishment be specified and that delivery is called a redeeming of them Whom he hath redeemed from the hand of the enemie as flowing from the great Redemption 5 So oft as men have â—eceived deliverances they owe unto God so many lives and God hath so many titles of right unto them as they have received preservations And those will the Lord have to be witnesses of his mercy before the rest of the world Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemie 6. As the Lords children may be scattered in all the corners of the world and excluded from the external communion of the Saints so none of them do returne from exile to joyne together in the use of Religion and holy Ordinances except by Gods speciall hand gathering them For he gathered them out of the lands from the East and from the West from the North and from the South Vers. 4. They wandered in the wildernesse in a solitary way they found no city to dwell in 5. Hungry and thirsty their soul fainted in them Here is described first the distresse of the redeemed in their exile v. 4 5. Then their exercise in calling unto God And thirdly their bringing home v 6 7. Whence he inferreth the duty of thanksgiving whereunto he had before exhorted v. 8 9. From their distresse Learn 1. Such as the Lord hath a purpose to draw into the fellowship of himself and of his Saints are subject to wandering and exile both bodily and spiritual as the exercise of exiled Israelites sheweth They wandered in the wildernesse 2. The Lords exiled ones do finde no home till they be brought to the fellowship of the Saints They wandered in the wildernesse in a solitary way they found no city to dwell in 3. The Lords exiles may be in danger of famine both bodily and spirituall and like to faint for lack of food bodily or spiritual or both sorts as the banished here Were hungry and thirsty and their soul fainted in them Ver. 6. Then they cryed unto the LORD in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might go to a city of habitation From their exercise in their double distresse of banishment and famine and from their delivery Learn 1. Straits do put men to seek God in a serious manner Then they cryed unto the Lord in their trouble 2. The earnest prayer of Gods distressed children wanteth not a good answer And he delivered them out of their distresses 3. When the Lord will comfort a supplicant he will deliver him from so many parts of his trouble as may serve to lead him on his journey he will furnish food and direction both whither to go and by what way to go And he led them by the right way that they might go to a city of habitation 4. To be directed of God what to do whether it be in relation to matters temporal or spiritual is a special benefit and a faire fruit of prayer For he whom the Lord doth guide shall walk safely and prosper in his way He led them by the right way that they might go to a city of habitation Ver. 8. O that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodnesse From the duty required of the exile now returned home Learn 1. The mercies of the Lord shewed to his own do call for praising of God by themselves and all beholders they call for praise both in secret and in society O that men would praise the Lord for his goodnesse 2. The Lords manner of delivering of his own out of their great troubles whether bodily or spiritual hath ordinarily some observable wonder in it O that men would peaise the Lord for his wonderfull works to the children of men 3. The poor and needy supplicants do live upon Gods furniture he is a provider for such and letteth them want nothing but satisfieth them sufficiently and this is no small comfort unto us and matter of praise unto God For he satisfieth the longing soul and filleth the hungry soul with goodnesse Ver. 10. Such as sit in darknesse and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most High 12. Therefore he brought down their heart with labour they fell down and there was none to help 13. Then they cryed unto the LORD in their trouble and he saved them out of their distresses 14. He brought them out of darknesse and the shadow of death and brake their bands in sunder 15. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 16. For he hath broken the gates of brasse and cut the barres of iron in sunder Here is set down the second exercise of Gods people to wit by captivity and imprisonment brought upon them for their sins and their delivery from it upon their turning to God with the use thereof Whence learn 1. As liberty of our persons to go about our callings freely is no small benefit so imprisonment is a sore affliction even a sort of living death and a sort of burial of the quick For they sit in darknesse and in the shadow of death 2. Bonds and chaines put upon the prisoner do adde much weight unto the heavy condition of the imprisoned and yet the Lords people are subject to both for here is presupposed They may be bound in affliction and iron in their prison 3. It is above all the affliction of imprisonment and bonds when the cause of the imprisonment is not righteousnesse but because they have rebelled against the word of God and contemned the counsel of the most High 4. The not bearing the easie yoke of obedience may bring on the heavier yoke of Iron bonds and imprisonment upon us as here is expressed 5. The greatnesse of the Majesty of God aggravateth the sin of despising his Word They contemned the counsell of the most High 6. As the Word of the Lord is both deep counsel for wisdome and also profitable advice for us so the contemning of it is so much the greater sinne and draweth on the greater wrath They were bound in affliction and iron because they rebelled against the words of God and contemned the counsel of the most High 7. The Lord bringeth men into sore distresses to make them sensible of their despising his authority and to break their natural pride and stoutnesse of heart against him and to shew them the vanity of all their former fleshly confidence Therefore he brought down their heart with labour 8. Affliction is then come to the height and its compleat measure when the sinner is made sensible of his own weaknesse and doth see that there is no help for
him save in God alone They fell down and there was none to help 9. When all help and comfort under heaven doth faile relief may be found in God for them that cry unto him for it There was none to help then they cryed to the Lord in their trouble 10. The Lord will not only hear and help them who are unjustly imprisoned but those also who for their sins are so punished They cryed and he saved them out of their distresses 11. It matters not how deep the danger be wherein a man is when he turneth to God for relief for so great as his distresse is so great shall be his delivery He brought them out of darknesse and the shadow of death and brake their bonds in sunder 12. The end of the delivery of poor sinners is that they may glorifie the Lord and may invite others to do the like for this here is a part of the thankful mans duty O that men would praise the Lord for his goodnesse and for his wonderful works to the children of men 13. No power of man no bonds no opposition which any creature is able to make can hinder the delivery of the man whom God will own He hath broken the gates of brasse and cut the barres of iron in sunder Ver. 17. Fooles because of their transgression and because of their iniquities are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the LORD in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodnesse and for his wonderful works to the children of men 22. And let them sacrifice the sacrifices of thanksgiving and declare his works with reioycing The third exercise of Gods people is by siknesse of body the drawing on whereof he sheweth to be by sin v. 17 18. The means of delivery to be by prayer v. 19. whereupon they are recovered as God giveth order v. 20. and the use of this is set down v. 21 22. Whence learn 1. As other troubles come for sinning against God so doth sicknesse come amongst the rest Fooles because of their transgression and because of their iniquities are afflicted 2. Sin doth blinde sinners and bereave them of the right use of their reason and makes them choose trifles with the losse of what should be most precious therefore they are justly called fooles 3. Natural means of life and refreshment are unsavory and unable to refresh except God give the man ability to make use of them and put his blessing into them Their soul abhorreth all manner of meat 4. As in other troubles so in sicknesse men are not easily brought to the sense of their sin till trouble be at the height and the man made low Their soul abhorreth all manner of meat and they draw near to the gates of death 5. Great is the stupidity of a sleeping conscience which cannot be wakened up to seek Gok till extremity come They draw near to the gates of death then they cry unto the Lord in their trouble 6. When men are brought unto the sense of their sins and misdeservings and of their danger and of their own weaknesse and thereby made to seek unto the Lord the mercy and relief is near at hand Then they cried unto the Lord in their trouble so he saved them out of their distresses And here is to be seen mercy and goodnesse in God to cause sicknesses as his Serjeants and Messengers to lay hold on the fugitive sinner 7. Neither sicknesse nor health do come or go but God giveth order to them as to his own servants He saith to sicknesse go from a man and to healâ—h returne unto him He sent his Word and healed them 8. When trouble doth shew wrath and that doth weaken the sense of sin and sense of sin sends the man to seek mercy then God will readily remove all his troubles together He sent his word and healed them and delivered them from their destructiâ—ns 9. As men have found mercies of God so should they study to be thankful and specially in such a way as may be most profitable to others O that men would praâ—se the Lord for his goodnesse and for his wonderful works to the children of men 10. Morall and spirituall service is more acceptable to God then any ceremonial performance the sacrifice of thanks is more then the sacrifice of an oxe Let them sacrifice the sacrifices of thansgiving 11. The special matter of joy in the receiving of a benefit is the manifestation of Gods respect to us in his working for us And let them declare his wâ—rks with rejoycing Ver. 23. They that go down to the Sea in ships that do businesse in great waters 24. These see the works of the LORD and his wonders in the deep 24. For he commandeth and raiseth the stormy winde which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths their soul is melted because of trouble 27. They reele to and fro and stagger like a drunken man and are at their wits end The fourth exercise of Gods children is by their danger in Sea and their delivery from their danger Whence learn 1. The Art of Navigation and following of the Merchant-Trade by Sea how dangerous soever it be yet is lawful and allowed of God for compassing of mens affaires in commerce between Nation and Nation for this is set down here as the vocation and occupation of some men to wit of those that go down to the Sea in ships that do businesses in great waters 2. Some sort of persons have more occasion of observation and experience of remarkable passages of providence in preserving of mens lives then others have and these most of all should bear witnesse of Gods work according to their experience These see the works of the Lord and his wonders in the deep 3. There is no storme or motion in the Sea or blowing of the winds out of any part but as God actually doth raise them For he commandeth and raiseth the stormy winde which lifteth up the waters thereof 4. When God will try a man by trouble he will not leave him till he make him sensible of his frailty weaknesse and unability to overcome dangers They mount up to the heaven they go down again to the depths their soul is melted beâ—ause of trouble They reel too and fro and stagger like a drunken man c. Ver. 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29 He maketh the storme a calme so that the waves thereof are still 30 Then are they glad because they be quiet so he bringeth them unto their desired haven In their delivery from the storme Learn 1. Albeit the LORD doth deliver many from shipwrack by Sea yet he takes
thing to see a godly person 〈◊〉 be in fear of death bodily and spirituall temporal and everlasting at one time The sorrows of death compassed me and the paines of hell got hold upon me 2. The trouble of minde and conscience also whereunto Gods children are subject as they are found in their several degrees cannot easily be expressed therefore here are divers words used Sorrowes of death paines of hell trouble and felt sorrow 3. The greatnesse of the trouble danger misery and straits whereinto the Lord doth cast his own doth lay a greater obligation on them who are delivered from those evils and maketh Gods glory to be the more manifested in their bringing out of them as the scope of the Psalmists laying forth of his troubles here doth teach us Vers. 4. Then called I upon the Name of the LORD O LORD I beseech thee deliver my soul. From his course taken to have relief by calling on God Learn 1. The only true remedy of a grieved soul is God being called upon by prayer for he is a strong refuge whereunto the humble soul may flee and be exalted I called upon the Name of the Lord. 2. There is place and time for prayer even when the danger seemeth greatest and the condition of the party supplicant appeareth desperate as here we see When the paines of hell caught hold upon me then called I on the Name of the Lord. 3. Whether our desires be laid open before God in many words or few it is not material before God such a hearty speech as this will passe before God for prayer O Lord I beseech thee deliver my soul. Vers. 5. Gracious is the LORD and righteous yea our God is merciful 6. The LORD preserveth the simple I was brought low and he helped me From the fountaine of grace and mercy whence he was helped Learn 1. Gods gracious and merciful actions do give evidence of his gracious nature and readinesse to shew favour to all men who according to the tenor of the Covenant of grace do â—all on him as here the Psalmist to shew the cause of his receiving actually a good answer saith Gracious is the Lord and righteous yea our God is mercifull 2. There is nothing wanting in Gods attributes which may give assurance to the believing supplicant to have his request granted he is gracious and standeth not for the persons unworthinesse he is just and righteous and will not faile to keep Covenant and performe all promises he is mercifull and doth not stand to pardon sinne iniquity and transgressions Gracious is the Lord and righteous yea our God is merciful 3. The Lords children commonly are not the worldly-wisest people but for the most part are of mean worldly wit and whosoever of them hath any measure of prudence they are for the course which they keep in trials and troubles accounted foolish yea and in their own estimation they are very witlesse and dare not leane 〈◊〉 their own understanding but do seek to be directed of God therefore they are here and elsewhere called simple 4. Such as are emptied of conceit of their own wisdome and seek their direction protection and preservation from God do lie nearest unto the fountain of Gods mercy and help in every difficulty For the Lord preserveth the simple 5. Any one example of Gods grace and mercy to any believer is sufficienr to prove Gods nature inclination readinesse and good will to every believer that calleth on him so reasoneth the Psalmist I was brought low and he helped me Vers. 7. Returne unto thy rest O my soul for the LORD hath dealt bountifully with thee 8. For thou hast delivered 〈◊〉 soul from death mine eyes from teares and my feet from falling Here is a twofold use of this experience one to settle his confidence on God another to praise God for the experience of so great a delivery Whence learn 1. The general use of all the experiences of Gods favour which we finde is the strengthening of our faith in God as here we are taught 2. 〈◊〉 trouble and tentations do not overcome our faith yet the 〈…〉 usually do peâ—â—urbe if not the peace of 〈◊〉 conscienâ—◠〈…〉 least the peâ—â—â— of our minde and sometâ—â—â—â— the peace of both for O 〈◊〉 returne to thy rest imports a disquieting of him from his rest 3. As we should study not only to lay hold on God by faith but also to rest and acquiesce in his love and truth confidently so should we take advantage of every fresh experience of Gods favour whereby we encourage our selves to relie upon Gods grace and mercy as here the Psalmist doth Returne unto thy rest O my soul for the Lord hath dealt bountifully with thee 4. Meditation of Gods goodnesse to us and speaking of iâ— in the third person is a ready way to bring us unto nearer accesse unto God and to speak unto his Majesty in the second person as here we see For thou hast delivered my soul from death saith he directing his speech to God 5. When outward trouble and inward tentations do set upon a soul at one time when men do shew their wrath and God hideth his face it is a sad condition able to draw teares from the stoutest heart and to put him in hazard of sinning and in peril to perish Thou hast delivered my soul from death mine eyes from teares and my feet from falling 6. As an humble and sensible soul will pack up many troubles joyned together in one so a thankfull soul will branch one mercy out in sundry particular branches as here the Psalmist distinguisheth the delivery of his soul from death of his eyes from teares and of his feet from falling Vers. 9. I will walk before the LORD in the land of the living The second engagement by way of thankfulnesse is unto a more holy way of walking with God whereunto as his faith made him confident that he should attain v. 10. so his recovery from desperation made him a debtor to pursue the duty v. 11. and a debtor in so high a measure as he knew not how to be thankfull v. 1â— Fâ—om his hopefull engagement to a holy carriage before God and his Church Learn 1. It is a good use of experiences of Gods goodnesse unto us to engage and oblige our selves to a more sure and holy ordering of our wayes as the Psalmist did I will walk before the Lord. 2. As the time of our life is the proper opportunity of shewing our thankfulnesse to God so the visible 〈…〉 is the fittest society we can live in for expressing our thankfulnesse for while we are living and living among the godly beside whose society the rest of the world is as a company of dead corpses we have time and place oâ— maâ—â—â—esting our obedience unto God I will walk before the Lord in the land of the living 3. As a sincere conversation hath God and men to be witnesses unto it so should the upright servant of God study to
approve himselfe to both as the Psalmist doth I will walk before the Lord in the land of the living Vers. 10. I beleeved therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars 12. What shall I render unto the LORD for all his benefits towards me He addeth motives unto this his confiden◠〈◊〉 â—opefull engagement Whence learn 1. Faith giveth boldnesse to promise to our selves and of our selves what the Lords Word doth give warrant for I believed therefore have I spoken 2. Faith is our surest holding of Gods blessings more sure then present sense or experience past or begun possession for all those may be interrupted and overclouded but faith laying hold on Gods Word holds fast when all things else do fail I believed therfore I have spoken 3. Our comfort confidence and quietnesse and delivery are so much the sweeter as heavy troubles and tentations have gone before them as here the engagement is more chearful and confidence more precious Because saith he I was greatly afflicted and more specially I said in 〈◊〉 hastâ—â— All men are liars which if we take it of David doth shew that he doubted of the performance of the promise 〈◊〉 â—ingdome made in Gods Name to him by Samuel and therefore was so much the more comforted when he saw the truth of it appear again 4. The servants of God do not stick to confesse their faults and infirmities unto their own shame when thereby God may be glorified as here the Psalmist saith I said in my haste c. 5. Mis-beliefe may sometimes so farre prevaile as it may seem to reigne and aâ— a Judge to sit down and give ouâ— decrees I said in my haste that is I gave it forth as 〈…〉 ion or decree 6. As hastinesse is the proper 〈…〉 belief so it cannot endure long in a belâ—â—â—er but 〈…〉 the time 〈◊〉 inconsiderate passion and 〈◊〉 of tentation I said 〈◊〉 my 〈◊〉 7. When mis-belief dares not directly vâ—nt it selfe against God or Gods expresse Word it fails to â—uarrel with the messenger and his fidelity in his commission I said in my haste All men are liars 8. He that seeth Gods benefits rightly shall see himself unable to give thanks as becomes him and shall be forced to say What shall I render unto the Lord Yea one benefit well considered shall call to minde many by-past and present with it many other present mercies as this one delivery maketh the Psalmist say What shall I render to the Lord for all his benefits towards me 9. The seen impossibility to render due thanks and praise to God for his mercies to us should not hinder us but rather stirre us up to aime at the duty as we are enabled as here it doth the Psalmist Vers. 13. I will take the cup of salvation and call upon the Name of the LORD 14. I will pay my vowes unto the LORD now in the presence of all his people The third engagement is unto expresse praising of God before the Congregation as he had vowed v. 13 14. the reason whereof is given v. 15 16. and the engagement repeated v 17 18 19. In his promising to pay his vows and to give thanks publickly 〈…〉 to the forme of the Levitical ceremony used in drink-offerin◠〈◊〉 as 1 Cor. 10.16 Whence learn 1. All that we can do when God hath bestowed upon us all that can be desired is to acknowlâ—dâ—â— the goodnesse of God and to thank him for it and this also 〈…〉 presented unto God by our High Priest Jesus Christ 〈…〉 is accepted I will take the cup of salvation or I will take the cup of blessing and thanksgiving for salvation granted to me for the true sacrifices sake 2. It is reckoned by God as a point of thankfulnesse for benefits already received to come to God and seek yet more benefits of him as our need requireth as here we see I will take the cup of salvation and call upon the Name of the Lord. 3. In time of straits it is lawfull 〈…〉 of our faith and to tie us the more firmly to give 〈…〉 God to make a vow to God that we will praise him 〈…〉 we vow nothing but what God doth allow and 〈…〉 not 〈◊〉 to put an obligement upon God to help 〈…〉 here I will pay my vowes unto the Lord now in presence of all his people 4. When a lawâ—â—ll vow is made we should be mindfull to performe it truly as the Psalmists example here teacheth us Vers. 15. Precious in the sight of the LORD iâ— the death of his Saints 16. O LORD truly I am thy servant I am thy servant and the sonne of thy handmaid thou hast loosed my bonds The motives of this engagement are first because God esteemeth much of the blood of his servants 〈…〉 because God had used him as own of hiâ— own family and made him as a free-born childe to be set 〈…〉 the bondage he was in v. 16. Whence learn 〈◊〉 children are and should study to be more and more good mercifull and meâ—k for thus much doth â—he word Saints in the Oâ—iginal signifie 2. Albeit the Lords children are very precious in his eyes yet will he put them to sufferings and hazard of life but lets them not be killed except he see it for his own honour and theirs also and in that case howsoever the world shall esteem of their death yet shall it be deare and precious in Gods eyes Precious in the eyes of the Lord is the death of his saints 3. What estimation God manifesteth himselfe to have of any of 〈…〉 he hath the same estimation of all and what proof he 〈◊〉 of his estimation of them in the preservation of 〈…〉 in time of their danger and suffering it may 〈…〉 his care of all for the Psalmist intending to 〈…〉 the care he had of him draweth up the praise with 〈…〉 the Saints Precious in the sight of the Lord is the 〈◊〉 of his Saints without exception 4. What priviledges we do believe to belong to Gods children we may and should apply them to our selves as the Psalmist doth 〈…〉 the general doctrine of Gods estimation of his 〈…〉 to himselfe in particular saying 〈…〉 5. He who feareth or 〈…〉 children to himselfe under some 〈…〉 apply it to himselfe under some 〈…〉 condition 〈…〉 as here 〈…〉 say 〈…〉 handmaid that is â— born 〈…〉 of the bond-maid under the 〈◊〉 was born a 〈…〉 to the Master of the family 6. How unworthy soever we finde our selves of the meanest stiles of the Lords children yet must we joyne our selves to that number under some title and not suffer our selves to be put out of that society as here the Psalmist albeit conscious to his own unworthiness and infirmity in service yet being conscious also to an honest purpose and endeavour to serve God doth averre and assert his interest in God as a servant and doubleth and trebleth the asseveration Truly I am thy servant and
his honour to draw the chariot of his triumph that it may ride prosperously saying Save now I beseech thee O Lord send now prosperity 4. Christ is not come unsent into the world but with commission to save his people from their sins He cometh in the Name of the Lord. 5. Together with Christ all blessings do come which every believer should heartily acknowledge and proclaim Blessed be he that cometh in the Name of the Lord. 6. The Priests and Ministers of the Lord have warrant from the Lord to blesse all them that blesse Jesus Christ for after the acclamation which the people give to Christ the Ministers of the Lord pronounce the people so many as do heartily receive him as theiâ— King to be blessed We have blessed you say they to the people out of the house of the Lord. 7. Comfort against all sin and misery is brought unto the Church by Christ and they who sate in darknesse in him have seen a great light which should be acknowledged as here God is the Lord who hath shewen unto us light 8. As the Ministers of the Lord do preach that believers in Christ are blessed so should they set them all on work and themselves also with them to expresse by all means their thankfulnesse to God for the great grace sent by him Binde the sacrifice with cords even unto the bornes of the Altar Ver. 28. Thou art my God and I will praise thee thou art my God I will exalt thee 29. O give thanks unto the LORD for he is good for his mercy endureth for ever In the last place the Psalmist as a type of Christ proclaimeth the Covenant between the Father and Christ and between God and himself in Christ as a setled and ratified bargain and exhorteth the Church to thanksgiving as he began as we take this for the speech of Christ triumphing in his Church We learn 1. The Father and Christ both before he was incarnate and after do stand agreed in the Covenant of Redemption for Christ faith here to the Father Thou art my God 2. By vertue of the Covenant of Redemption between God and and Christ the Mediator all sufferings and battels for the elect are undertaken and such deliverance given from all troubles and victory over all enemies is obtained as the Mediatour is satisfied about it and praiseth God Thou art my God and I will praise thee and over again Thou art my God and I will exalt thee 3. By vertue of the Covenant of Redemption God is the believers God also and ought to be praised and more and more exalted in our hearts and outwardly by us for as Châ—ist calleth God his Father and our Father his God and our God so every one who do believe in him may say to God Thou art my God and I will praise thee thou art my God I will exalt thee 4. The goodnesse of the Lord in sending Christ a Saviour unto us and the constancy of his mercy to us â—n him calleth for everlasting praise and thanks unto God from us O give thanks unto the Lord for he is good for his mercy endureth for eâ—er PSALME CXIX WE read of no man who had more troubles and exercises of conscience or greater vicissitude of changes outward and inward or more frequent experiences of his owne weaknesse witlesnesse and sinfulnesse or of Gods merciful direction consolation and deliverance then David This man did the Lord fit by the immediate inspiration of the Holy Ghost for the edification of the Church to expresse his exercises and good deliverances from them all and in this Psalme as in a bundle he hath collected the summe of his holy meditations and of the profitable uses which he made of the revealed Will of God in Scripture in all the conditions wherein he was to teach all the faithful after him to have the Word of God in special regard and to have respect unto it as the only rule whereby they might finde direction consolation and salvation however matters went To this end for memories sake he hath filled the Hebrew Alphabet with twenty two meditations every one of them beginning with a several letter of the Alphabet and every section having eight verses beginning with the same letter and every verse almost of every section under some expression making mention of the Scripture The words wherein the Scripture or revealed Will of God in Scripture here is expressed is one of these ten 1. The law or doctrine which signifieth the Lords Will to be taught of God that all men should learn it 2. Statutes which signifieth that this revealed Will of God containeth the duties which God hath appointed and prescribed for our rule 3. Precepts which signifieth that this Will of God is imposed by the authority of our sovereign Law-giver The fourth is commands which signifieth that this revealed Will is committed unto our trust to be kept The fifth testimonies which signifieth that this revealed Will of God doth testifie of our dutie and our doings whether conforme or not to the Rule and testifieth also what event may be expected by our beleeving or misbelieving by our obedience or disobedience thereof 6. Iudgements which signifieth the Scripture to be Gods judicial decree ordaining how our words deeds and thoughts should be ordered what shall be the execution of his will answerable thereto 7. Oracle or speech because the Scripture proceedeth as it were from the mouth of God 8. The Word which signifieth Gods expounding his minde to us as if he were speaking unto us 9. The way of God which signifieth the Lords giving direction for our several actions how we should walk as by so many steps unto the Kingdome of Heaven 10. Righteousnesse which signifieth that the Word of God hath in it the way how a man shall be justified to wit by faith and how a justified man should approve himself to God and man as justified by faith and that every sonne of wisdom must and will justifie this Word of God as the perfect Rule of righteousnesse ALEPH. In the first section he describeth the blessed men to be only they who walk in the obedience of faith as Gods Word prescribeth ver 1 2 3. and then he maketh application of this doctrine to himself v. 4 5 6 7 8. Ver. 1. BLessed are the undefiled in the way who walk in the law of the LORD 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also do no iniquity they walke in his wayes In the description of the truly blessed man Learn 1. This is the first lesson for direction of a mans life to know wherein true blessednesse doth stand and who is the blessed man for the beginning of this Psalme with this doctrine insinuateth so much 2. Albeit every mâ—n confusedly desireth happinesse yet it is the propertie of the children of God effectually and in earnest to seek true happinesse as the description of the blessed man doth
that after the way which is prescribed by God directing all his service to be offered to God through Christ for this is imported in Davids worshipping toward the Arke which was placed in the tabernacle or Temple I will worship toward the holy Temple and praise thy Name 2. The experience of the Lords kindnesse and faithfulnesse in his promises made to his people is a lively motive unto believers to praise him I will praise thy Name for thy loving kindnesse and thy truth 3. There is more to be seen and felt in the experience of Gods children then they could promise to themselves out of Gods Word for they finde that God in effect is better in his payment then in his promises for thus much doth this commendation import Thou hast magnified thy Word above all thy Name that is I have found more effect in the performance of thy promise then the promise seemed unto me to hold forth in thy Name and this is the first reason of Davids engagement unto thankfulnesse Vers. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. The second reason of his thanksgiving is more speciall because God had upholden him by his inward comfort in the time of his trouble and had answered his prayer graciously Whence learn 1. The Lord useth to put his children unto straits before he deliver them that he may be seen the more clearly to be their deliverer for David cried unto the Lord before the answer of his ordinary and daily prayer was given unto him In the day when I cried saith he 2. To be supported in trouble and to have strength to bear out in trouble till the full delivery come is a reall and remarkable answer from God to his peoples prayers In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. 3. Albeit before the outward and compleat delivery come the passages of Gods secret sustaining of a man be not well marked yet when they are looked back upon in the clear light of accomplished deliverance the least degrees of delivery and secret supporting of the man under trouble will appear clearly to be answerers of prayer and begun delivery as David here observeth and giveth account thereof In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Ver. 4. All the kings of the earth shall praise thee O LORD when they hear the words of thy mouth 5. Yea they shall sing in the wayes of the LORD for great is the glory of the LORD The third reason of his thanksgiving is because he foreseeth in the Spirit of prophecy how great glory and praise and thanks the Lord shall have when he shall convert the Gentiles and reveal his Word and works unto them Whence learn 1. The foresight of the glory which God shall have in the world before its end by the promised propagation of his Gospell should stirre up all who believe the approaching glory of God to magnifie and praise him in their own time for the foresight of the glory of God to be manifested among the Gentiles is here the matter of the song of David and of the Church of the Jewes All the kings of the earth shall praise thee O Lord. 2. When the glory of the Lord is seen it doth overshine all the glory in the world for Kings when they see Gods glory shall fall down and praise God All the kings of the earth shall praise thee O Lord. 3. It is the Word of God mainly which sheweth forth the glory of the Lord and maketh his works to be wonderfull All the kings of the earth shall praise thee when they hear the words of thy mouth 4. Albeit the knowledge of God which cometh onely by his works be able to convince even the Heathen of the Lords care over his people and to astonish them yet not the knowledge of the Lord which cometh by his works but that which cometh by the hearing of the Word of the Lord is able to convert a man and to make him walk in the obedience of faith and to rejoyce in God and to sing his praises cheerfully When they hear the words of thy mouth they shall sing in the wayes of the Lord 5. The glory of the Lord which is manifested in his Word is the highest glory which is manifested to the world for after all the glory of his works of Creation and Providence which the Word holdeth forth it sheweth forth the glory of Gods grace and mercy to the self-condemned sinner which mercie to the penitent soul in some reâ—pect is above all Gods works for in this respect it is here said Great is the glory of the Lord. Vers. 6. Though the LORD be high yet hath he respect unto the lowly but the proud he knoweth afar off A fourth reason of Davids thanksgiving and praising of God is for his different dealing with the humble and proud Whence learn 1. Albeit the Lord be so highly exalted above all the creatures as it is a sort of humbling himself to behold his creatures even in the heavens yet he is so good and gracious that his superlative grandour doth not hinder his taking notice of the meanest lost sinner who humbleth himself before him Though the Lord be high yet hath he respect unto the lowly 2. The greatness of the Majestie of God commendeth his humility and the Lords looking low for the good of the poore Supplicant commendeth his greatnesse and maketh it more lovely for it is here put for a point of his praise That though the Lord be high yet hath he respect unto the lowly 3. The Lord observeth the disposition of men who are proud and who are humble before him for this doth the text point at 4. The humble do lose nothing by their humility nor do the proud gain any thing by their pride but by the contrary the humble finde grace and the proud are resisted of God He hath respect to the lowly but the proud he knoweth afar off 5. Pride excludeth a man from accesse to God and a proud man cannot have communion with God He knoweth the proud afar off Ver. 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me The sixth reason of his giving thanks praise unto God is his confidence that whatsoever trouble he shall fal into hereafter by his enemies the Lord will sustain him under it and deliver him out of it Whence learn 1. It is a good use of by-past experience to conceive hope to be helped of God in time to come as the example of David here teacheth us 2. Whatsoever trouble a man hath been in he may fall in as great or greater afterward yea he may possibly be in a comfortlesse condition and helplesse and hopelesse for any thing can be seen yea and be
Gods greatnesse and from the Prophecie of the continuall proclamation of it to be in the Church earn 1 The greatnesse of God manifested in his work partly in the manneâ— of manifestation of his presence now and then by apparitions partly in the amplitude of his dominion of his pâ—werâ— of his wisdome and of his providence c. is worthy of ouâ— meditation and to be acknowledged by us and the Lord himselfe worthy to be praised for this his greatnesse Great is the Lord and greatly to be praised 2. When we have searched what we can and have meditated till we be faint there is no finding out of the Lords greatnesse His greatnesse is unsearchable 3. As it is the duty of the Church in every age to praise God and to transmit the praises of God to the posterity so it is the Lords purpose to have a care that this duty be done in all ages for it is prophesied One generation shall praise thy works to another 4. Every age shall have their own addition of Gods mighty acts in their time unto what he hath done formerly They shall declare thy mighty acts Ver. 5. I will speak of the glorious honour of thy Majesty and of thy wondrous workes 6. And men shall speak of the might of thy terrible actes and I will declare thy greatnesse 7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse In Davids engaging of himself the second time to praise God and in his prophesying of the Churches holding up the song Learn 1. In God and in his works and wayes there is a wonderfull beauty and comelinesse a splendor of glory and a shining Majesty to be seen and that should be observed and talked of by the observers unto the edification of others I will speak of the glorious honour of thy Majesty 2. There is no looking in upâ—n God immediately but men must behold him as he letteth forth himselfe in his Word and works to be seen for I will speake of thy wondrous works is subjoyned to the talking of Gods glorious honour and Majesty 3. When men do not mark his works of mercy and bounty the Lord will shew unto them works of justice that is terrible works and give them matter of talking upon this account And men shall speak of the might of thy terrible acts 4 He who knoweth most of God or hath seen and observed best his operations should labour most to set forth his praise who ever come short in the duty such a man should not faile as David doth teach us saying I will declare thy greatnesse 5. Albeit every work of God be matter of his praise yet the works of mercy and truth to and for his Church is the special theme which the Lord giveth his people to study and declare They shall abundantly utter the memory of thy great goodnesse 6. The righteousnesse of God whereby he justifieth sinners and sanctifieth the justified and executeth judgement for his reconciled people is the sweetest object of the Churches joy for they shall sing of thy righteousnesse Vers. 8. The LORD is gracious and full of compassion slow to anger and of great mercy In the second place he praiseth God more particularly and giveth some ten reasons or arguments of his praise the first is from his grace toward sinners Whence learn 1. Unworthinesse and ill deserving should not hinder sinners to come to receive mercy and reconciliation The Lord is gracious 2. Albeit the sinner hath drawn on much misery upon himselfe and justice hath seized upon him for his sinnes yet may he be relieved and brought out of his misery if he seek the Lord For the Lord is full of compassion 3. Albeit the Lord be sundry wayes provoked to visit with the rod yet he gives time to repent before he declare his wrath He is slow to anger 4. The Lords anger doth not endure longer then his people be humbled in the sense of their provocation and when they seek pardon he is ready to grant it He is of great mercy Vers. 9. The LORD is good to all and his tender mercies are over all his workes The second reason of Gods praise is his bounty generally unto all his creatures and that for mans sake Whence learn 1. The Lord is good and kinde to all men even the wicked not excepted The Lord is good to all 2. Gods mercy may be seen toward man in the continuation of the whole course of the creatures which being defiled by mans sinne he might in justice have abolished or made them either uselesse to man or else instruments of his grief His tender mercies are over all his workes Ver. 10. All thy works shall praise thee O LORD and thy Saints shall blesse thee The third reason of Gods praise is the glory of his works which do furnish matter unto the Saints to blesse God Whence learn 1. Albeit all men were silent the Lords works one and all shall speak each of them in their own kinde to the praise of God All thy works shall praise thee O God 2. Albeit every man doth not make use of Gods goodnesse and works but most men do smother the glory of God in their atheisme yet the Lord hath a number who have found grace in his eyes who shall observe Gods goodnesse both to the creatures and to themselves and shall blesse him upon that account And thy Saints shall blesse thee Vers. 11. They shall speak of the glory of thy Kingdâ—me and talk of thy power 12. To make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome The fourth reason of Gods praise is from the Lords dominion and power whereof the Saints are both observers and Heraulds Whence learn 1. There is no lesse matter of praising God for the upholding and governing of the creatures then for making of them They shall speak of the glory of thy Kingdome and talk of thy power 2. The Lord will have his Saints to instruct such as are not converted to know his glory power and Majesty that they may be brought in and made subjects of his special Kingdome of grace Thy Saints shall speak of the glory of thy Kingdome and talk of thy power to make known to the sonnes of men his mighty acts and the glorious Majesty of his Kingdome Vers. 13. Thy Kingdome is an everlasting Kingdome and thy dominion endureth throughout all generations The fifth reason of Gods praise is from the perpetual endurance of Gods Kingdome Whence learn 1. Earthly Kings as they have but few subjects so they live but a short while in their Kingdome but the Kingdome of God both that general Kingdome which he hath over all the creatures and that special Kingdome over the Saints in his Church is from age to age perpetual Thy Kingdome is an everlasting Kingdome and thy dominions endureth throughout all generations Vers. 14. The LORD upholdeth all that fall and raiseth up all
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go
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-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
ready for men and haeh given forth a commission for making offer of it and for applying it to the benefit of the believer He sent redemption to his people 2. Whosoever do receive the message of Redemption sent unto them God is entered with them in an everlasting and unchangeable Covenant for grace and salvation unto them He hath commanded his Covenant for ever 3. Wherein soever God hath â—ngaged himself by Covenant we must not suspect him to be otherwayes minded then he hath spoken but must in faith and fear subscribe to his declaration lest we take his Name in vain For holy and reverend is his Name Ver. 10. The feare of the LORD is the beginning of wisdome a good understanding have all they that do his Commandments his praise endureth for ever The tenth motive to praise God is from the fruit of believing and obeying him Whence learn 1. As it iâ— true wisdome to know the Lords will and to observe it so then do men begin to give proof of wisdom in them when they begin to make conscience of the obedience of faith and to stand in awe to misbelieve Gods Word or disobey his commands For the feare of the Lord is the beginning of wisdom 2. Howsoever the wicked who follow their own counsel may seem wise to worldlings and the Lords children to be simple and witlesse yet in effect the man that studieth constantly unto the obedience of faith is the only wise man A good understanding have all they that do his Commandments 3. Albeit many do neglect to praise God yet he shall not want praise for the matter of his praise shall endure and he shall provide such as shall praise him from generation to generation and for evermore His praise endureth for ever PSALM CXII Ver. 1. PRaise ye the LORD Blessed is the man that feareth the LORD that delighteth greatly in his Commandments THis Psalme is a praising of God for blessing of the beleevers and the whole Psalme doth prove that the beleever is blessed which Proposition is set down v. 1. and confirmed with so many reasons as there are verses following Whence learn 1. Albeit in singing of some certain Psalm or part thereof there be nothing directly spoken of the Lord or to the Lord yet he is praised when his truth is our song or when his works and doctrine is our song as here it is said Praise ye the Lord. And thereafter the blessedness of the believer taketh up all the Psalme 2. It is the Lords praise that his servants are the only blessed people in the world Praise ye the Lord why because Blessed is the man that feareth the Lord. 3. He is not the blessed man who is most obâ—ervant to catch all opportunities to have pleasure profit and worldly preferment and careth not how he cometh by them but he is the blessed man who is most observant of Gods will and careful to follow it Blessed is the man that feareth the Lord. 4. As there is matter of great delight and contentment in Gods Word unto all them who feare God so the true mark of a sound believer and fearer of God is delighting to know beleeve and obey Gods Word for so he describeth the man that feareth God He delighteth greatly in his Commandments Ver. 2. His seed shall be mighty upon earth the generation of the upright shall be blessed The first proof of the believers blessednesse is the blessing of his children if God shall see it good to give him sons and daughters of his body or the blessing of those that do by his teaching and example follow the footsteps of his faith and obedience Whence learn 1 Albeit we are bound to serve God whether he give unto us benefits or not albeit our service at the best be but a very weak endeavour and many wayes tainted and albeit we be unprofitable servants presupposing we could so serve as we should give perfect obedience and do all that is commanded yet it pleaseth God to allure us unto his service by propounding rewards and encouragements unto us as in this Psalme we see 2. The best way to bring a blessing on our children and posterity is to feare God by our instruction and example to teach them to follow us in the Lords fear For their seed shal be mighty upon earth even Kings and Priests unto God whatsoever shall be their worldly portion 3. Albeit few do believe yet is it true that upright dealing hath better fruits then wittie projecting and cunning catching The generation of the upright shall be blessed Ver. 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever The second proof of the believers felicity is the blessing of him in his outward estate Whence learn 1. Whether God shall give more or lesse to the upright man one way or other it shall be more useful to him then all the wealth of the wicked can be to them Wealth and riches shal be in his house 2. Besides the temporal commodity and fruits in this life of the believers righteous carriage gracious rewards are laid up for him in another life for ever His righteousnesse endureth for ever Ver. 4. Vnto the upright there ariseth light in the darknesse he is gracious and full of compassion and righteous The third proof of the believers blessednesse is comfort in all troubles and a deliverance out of all difficulties as the fruit of Gods grace enduring in him Whence learn 1. Albeit the Lord will not exempt the believer from dark passages of his providence or from affliction and perplexity yet he will make him sure of comfort direction and a good event Unto the upright there ariseth light in darknesse 2. The light and comfort which is bestowed upon the upright is the fruit of Gods grace toward him and of the juncture of saving graces in him for the words may be extended both to God and to the believer by Gods donation He is gracious and full of compassion and righteous which is true of the believer in some degree and of God it is true absolutely and infinitely Ver. 5. A good man sheweth favour and lendeth he will guide his affaires with discretion A fourth proof of the believers blessednesse is from his properties or fruitfulness of his faith in the works of justice and mercy dispensed with discretion Whence learn 1. The believer to whom God hath extended favour and kindness will be good to them among whom he liveth and by the fruits of equity love kindnesse and mercy will give evidence of Gods grace dwelling in him for here the believer is called A good man who sheweth mercy and lendeth 2. Grace and godlinesse sound and fruitful faith do not make men to become fooles without discretion but do consist well with prudence and discretion in ordering their affaires wisely and do teach them to give when what and to whom they should give as the circumstances of time and place and person need of the
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
of so perplexed a minde could be an acceptable prayer therefore David twice mentioneth the uttering of his voice I cried with my voice with my voice 4. It is a sweet mercy to have grace to pray to God and is not only profitable for the present but also the memory of this mercy is refreshfull afterward as experience here doth shew 5. It may be an ease to our minde when we are full of perplexity and grief and fear to tell the Lord what aileth us I poured out my complaint before him 6. To present our confusion and perplexity and trouble of minde to be looked upon by God and to be read by him is a reall prayer or supplication I shewed before him my trouble Ver. 3. When my spirit was overwhelmed within me then thou knewest my path in the way wherein I walked have they privily laid a snare for me 4. I looked on my right hand and beheld but there was no man that would know me refuge failed my no man cared for my soul. The straite wherein David was did make his wit to faile him that he knew not what to do for albeit his cause and carriage in it was approved of God yet his enemies hunted him so hard as they had very nigh catched him in the snare his souldiers who were with him fainted and were ready to shift for themselves and to render up David if the army had approached to the cave no man cared for his life none would stand to his defence Whence learn 1. Trouble and danger in extremity do put a mans wit on work to think upon all meanes of possible delivery and when none can be found the minde is involved in perplexity and falleth down as it were in a swoon My spirit was overwhelmed within me 2. Whatsoever danger we may fall into it is good that our cause and carriage be such as God will allow This was Davids advantage here When my spirit was overwhelmed with in me then thou knowest my path that is thou approvedst my part who was unjustly pursued 3. How innocently so ever we behave our selves yet persecutors will not cease to hunt us till they take us in the snare if they can In the way wherein I walked have they privily laid a snare for me 4. When great straites do come wordly friends and all who may be in danger for helping of us will readily forsake us and this is the lot of Christ and his servants who in suffering for righteousnesse are left alone without all comfort or encouragement from men I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul. 5. It is lawfull for a believer to make use of lawfull meanes for his delivery and to call for assistance of such as are bound to assist him albeit he may suspect to be refused as David did here Vers. 5. I cried unto thee O LORD I said Thou art my refuge and my portion in the land of the living 6. Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger then I. 7. Bring my soul out of prison that I may praise thy Name the righteous shall compasse me about for thou shalt deale bountifully with me In the last place he setteth down his last refuge and the words of his prayer with the reasons to help his hope to be heard Whence learn 1. Albeit all men and all meanes of delivery in the world should faile us yet must we not give over but pray to God and depend upon him who never faileth his supplicants that seek him as David did I cried unto thee O Lord. 2. The lesse comfort we finde in the creature we should trust the more in God as David did who when all forsook him said o God Thou art my refuge 3. God alone with us may suffice â—s in every condition as he did David Thou art my portion in the land of the living 4. As the sense of our own weakness and of our adversaries power aâ—e good wheâ—stones to sharpen our prayer so the lower we be brought and emptied of carnal confidence we may expect the more confidently help from God as here Davâ—d reasoneth Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger then I. 5. So long as â—he godly man is debarred from the benefit of Gods publick worship and ordinances he is but in a prison in his own estimation Bring my soul out of prison 6. The end of our prayer for delivery out of trouble should be that we may the more freely and fruitfully serve the Lord Bring my life out of prison that I may praise thy Name 7. When any one of Gods persecuted servants is delivered it is a matter of comfort joy and encouragement and of mutual congratulation to all the godly who have interest in their righteous cause any way The righteous shall compasse me about 8. Before a bodily delivery come the Lord sometime giveth inward assurance that it shall come for Thou shalt deal bountifully with me for Davids words being taken as spoken in the cave do shew so much PSALME CXLIII DAvid being in great trouble of mind for the long continuance of his persecution by his enemies and also under some exercise of conscience through the sense of his sin prayeth in this Psalme for deliverance in general from his twofold trouble v. 1 2. because of his pitiful condition set down v. 3 4 5 6. Then he presseth his prayer in nine more special petitions in the rest of the Psalme Ver. 1 HEar my prayer O LORD give eare to my supplications in thy faithfulness answer me and in thy righteousnesse 2. And enter not into judgement with thy servant for in thy sight shall no man living be justified In the prayer as it is generally propounded Learn 1. Outward bodily trouble is able to raise trouble of minde and trouble of conscience also especially when outward trouble continueth long and God seemeth to debar prayer from accesse or not to give answer thereto as this experience of David sheweth 2. Whatsoever be the trouble of a mans minde and from what cause soever it ariseth prayer is the first and readiest meanes of ease and quietnesse as here we see in David Hear my prayer O Lord and give eare to my supplication 3. The Lords faithfulnesse and righteousnesse which serve to terrifie a natural man are props and pillars of comfort and encouragement unto the believer who is fled to the throne of grace In thy faithfulnesse answer me and in thy righteousnesse 4. When the conscience of sin opposeth our prayer or our hope of delivery out of trouble it must be answered by flying to Gods grace and when justice seemeth to pursue us then the prayer of faith doth change the Court of justice into the Court of grace for albeit the sinnes of the godly may take peace of conscience