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
have I cried unto thee O LORD 2. Lord heare my voice let thine eares be attentive to the voice of my supplications In the first two verses we have his distresse and prayer for relief in general termes Whence learn 1. The dearest Saints of God have been hardly exercised by trouble in their spirits and brought into danger of desperation sometime while they seemed to themselves to be in a lost condition like a man ready to drown in deep waters Out of the depths did I cry unto thee O Lord. 2. How desperate soever our condition or case of our soul seem unto us to be yet should we not cease from prayer unto God Out of the depths have I cried vnto thee O Lord. 3 Albeit our prayers seem to us sometime to be misregarded of God and neglected yet should we not give way to such thoughts as those but should double our petitions so much the more as tentations do disswade us to pray as the Psalmist did Lord hear my voice let thine eares be attentive to the voice of my supplications Ver. 3. If thou LORD shouldest mark iniquities O LORD who shall stâ—an 4. But there is forgivenesse with thee that thou mayest be feared In these two verses we have the objection made against his prayer from the conscience of his sins according to the law and his answer unto the objection from the mercy of God according to the grounds of the Gospel Whence learn 1. Sin furnisheth ground to all our vexations and tentations and objections made against our prayers our comfort and our faith as the experience of the Psalmist doth teach us against whom his iniquities here stood up to hinder his answer from God 2. In the case of conscience wherein sin is justly charged upon us there is no shift for us to deny or excuse sin it must be confessed and laid open before God as the Psalmist doth here 3. If the Lord should deal with Supplicants in the way of strict justice according to the tenour of the Law or Covenant of works no man could escape condemnation and the curse If thou Lord shouldest mark iniquities O Lord who shall stand that is no man should stand 4. He who is fled for refuge unto Gods mercy according to the Covenant of grace in Christ Jesus may decline judgement according to the Covenant of works and betake him unto the way of Justification by faith according to the Covenant of grace whereby remission of sin is promised to the beleever If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgiveness with thee 5. The belief of Gods mercifulnesse doth open our mouth in prayer and encourageth us unto the hearty worship service and obedience of God whereunto otherwise we could never have heart nor hand But forgivenesse is with thee that thou mayest be feared 6. Then is grace and mercy in God rightly made use of when we feare to offend God so much the more as we believe him to be gracious to forgive the penitent Supplicant Forgivenesse is with thee that thou mayest be feared Ver. 5. I wait for the LORD my soul doth wait and in his Word do I hope 6. My soule waiteth for the LORD more then they that watch for the morning I say more then they that watch for the morning Having prayed and wrastled by faith against the terrour of Gods justice he waiteth for a good answer and for consolation Whence learn 1. Albeit the Lord doth not at first heal the conscience of sin and the smart of it yet the believer may surely expect comfort from him I wait for the Lord. 2. Then doth faith its own part when it frameth the heart to patient waiting on God and hope in him My soule doth wait 3. He that waiteth for a good answer from the Lord must have the Word of Promise made in the Gospel to such as seek mercy from God for the warrant of his hope My soul doth wait and in his Word do I hope 4. He that waiteth on God for comfort should perswade himself of his speeding and must not slack his hope for a delay but grow in desire after the Lord more then the Watchman waiteth for the morning My soule waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning Ver. 7. Let Israel hope in the LORD for with the LORD there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities In the latter part of the Psalme it is presupposed he hath goâ—ten comfort and here he exhorteth all the Lords people to follow his example in the day of their outward trouble and perplexity of conscience assuring them of grace to be found in God to their full satisfaction Whence learn 1. When God hath delivered us out of straits it is our duty to extend the fruit of that mercy as far as we may and to exhort others according to our place to follow the way of faith in God Let Israel hope in the Lord. 2. Mercy according to the Covenant of grace giveth the same ground of hope unto every one within the Church which it giveth to the Psalmist or to a Writer of the Scripture Let Israel hopâ— in â—e Lord for with the Lord there is mercy saith the Psalmist from his own experience 3. So many straits as the Lords people can fall into so many escapes and deliveries hath the Lord in store for them With him is plenteous Redemption 4. As sin is the root of all trouble and the chief evil of Gods people so the remission of sin is the chief cure of all their trouble and this the believer may be sure of He shall redeem Israel from iniquities 5. When the Lord forgiveth sin to his own he forgiveth all sin lesse and more whereof his believing childe is guilty He shall redeem Israel from all his iniquities 6. The delivery of Gods people from sin and trouble floweâ—h all from the Covenant of Redemption and every delivery of them is a part of the execution of that Covenant With him is plenteous Redemption and he shall redeem Israel from all his iniquities PSALME CXXXI Ver. 1. LORD my heart is not haughtie nor mine eyes loftie neither do I exercise my self in great matters or in things too high for me 2. Surely I have behaved my selfe as a childe that is weaned of his mother my soule is even as a weaned childe 3. Let Israel hope in the LORD from henceforth and for ever IN this Psalme the Prophet minding to teach the godly to be humble before God however matters go with them doth propound his own example v. 1 2. that so the believer may persevere in hope v. 3. He proveth his humility by the lowlinesse of his heart sobriety of carriage and keeping himself within his vocation v. 1. and by the submission of his will unto Gods dispensation v. 2. the use and profit whereof as
persons there remaineth much inbred corruption and many not only bodily but also and especially sinful infirmitiâ—s diseases and maladies of our soules whereby we become unable to do the good which we would or to eschew the evil which we would not do and of these diseases God becometh a Physician to heale them all by his Spirit of Sanctification bestowed upon all whom he justifieth Who healeth all thy diseases Vers. 4. Who redeemeth thy life from destruction who crowneth thee with loving kindnesse and tender mercies The third reason of thanksgiving is for delivering of him graciously from perishing and the fourth reason is for giving unto him mercifully many good things By destruction here he meaneth not only the danger of being killed by his enemies but also and especially the state of condemnation and perishing in Gods wrath from which the man justified is redeemed by the Mediator Whence learn 1. The benefit of preservation from eternal death is given unto the man to whom all iniquity is forgiven for here these benefits are joyned the one with the other 2. The deliverances which are given to believers as well bodily as spiritual temporal as well as everlasting do come to us in the way of Redemption made by our kinde and faithful Kinsman Jesus Christ Who redeemeth thy life from destruction 3. A man must be sensible of the merit of sin and see himself in the state of perdition for sin before he can put a right estimation upon his delivery he must count himself a lost man till the LORDS Redeemer deliver him as we may perceive in the Prophet saying He hath redeemed thy life from destruction 4. The favour which God bestoweth upon a believer is not in giving unto him one or two or some few evidences of his love and mercie but in a constant compassing of him on every hand in every thing so that he shall turn him about to what Aâ—t he will he is circled round about with love and mercy supplying wants preventingâ— or mitigating and seasoning his troubles reclaiming him from sin and directing him in Gods way Who crowneth thee with loving kindnesse and tender mercies 5. The evidences of Gods kindnesse and mercie to a man is not only a meanes to glorifie God but also a meanes to put respect and honour yea and a crown of glory on the head of the believer in the sight of all who look upon him therefore saith he Who crowneth thee with loving kindnesse and tender mercies Ver. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles The fifth reason of thanksgiving is not only for blessing the use of the creatures unto him but also and especially for feeding him with spiritual food and giving comfortable refreshments to his Church set forth under the similitude of corporal â—eeding upon dainties The sixth reason is for comforting his spirit and reviving it in its dead condition as the Eagle is revived and renewed after casting her bill Whence learn 1. The blessing of God upon the believer maketh the use of Gods benefits and his ordinary meales and morsels savourie and sweet because he hath all that is given to him with Gods allowance and good-will Who satisfieth thy mouth with good things 2. The Lord after spiritual hunger and thirst giveth such satisfaction to the soul of the believer as banquet-chear and dainties do give to a hungry and thiâ—sty man as the similitude here sheweth Who satisfieth thy mouth with good things 3. As the Eagle decayeth and groweth lean when her bill or beak groweth so long and crooked as she cannot eat for it and when she casteth her bill and her beak is now fitted better to take her food then she is revived and strengthened and as it were groweth young again so fareth it with the soul of the believer which sometimes is so exercised and troubled as it refuseth comfort and lieth in a dead condition but when the Lord reneweth the sense of his love it is a new life and the inner man is revived again Thy youth is renewed as the Eagle 4. It is an act of thanksgiving unto God to give account to our selves and to reckon over to our own soules what the Lord hath bestowed on us and done for us as appeareth in the Prophets practice here speaking all this to his own soul in reckoning over the benefits Ver. 6. The LORD executeth righteousnesse and judgement for all that are oppressed He goeth on in his thanksgiving and ascendeth from the mercies shewn to himself unto the praising of Gods righteousnesse and mercifulnesse toward all believers as well as toward himself according as every ones need doth require and here is the seventh reason of Gods praise for maintaining the cause of all his oppressed people Whence learn 1. The sight of Gods goodnesse towards our selves should lead us to the observation of Gods goodnesse to all his children in common and unto his righteous holy and gracious nature as the example of the Psalmist teacheth us 2. As to be oppressed was not Davids lot alone but is the common condition whereunto the godly in all ages are subject so to have God the defender and the avenger of those that oppresse them was not the priviledge of David alone but common to him and all Gods children For the Lord executeth righteousnesse and judgement for all that are oppressed Ver. 7. He made known his wayes unto Moses his acts unto the children of Israel The eighth reason of Gods praise is for his revealing of his will and works to his Prophet Moses and to the people of Israel Whenee learn 1. The knowledge of Gods will of his way of dealing with men and of his works are mysteries which men cannot understand till the Lord reveal all to them It is he who maketh his wayes known 2. As God hath the choosing of people to whom so also of the men by whom he will reveal himself and his wayes He made known his wayes unto Moses his acts to the children of Israel 3. As the revealing of Gods way wherein he will walk with us and of his way wherein he will have us to walk before him is no small mercie to his Church so is it no small obligation put upon his people and matter of praise and thanks unto God for this is made here the matter of the Churches thanks and of Gods praise That he made known hâ—s wayes to Moses and made Israel to see that he wrought as he had spoken He made known his acts to the children of Israel Ver. 8. The LORD is merciful and gracious slow to anger and plenteous in mercy The ninth reason of Gods praise is for his merciful and gracious nature expressed in sundry titles Whence learn 1. The Lord is compassionate toward us in our miseries and ready to pardon our sins The Lord is merciful 2. The Lord is not hindered by our unworthinesse to do us good when we come unto him but is ready
to shew favour to such as acknowledge themselves to be unworthy and do seek nothing but of his free love The Lord is gracious 3. The Lord doth not easily let forth the evidence of his anger even when he is provoked He is slow to anger 4. Even in wrath he remembreth mercy and doth not let forth the effects of his wrath in full measure but tempereth his chastisements so as we may endure them and mixeth mitigations in the most bitter cups He is plenteous in mercy Ver. 9. He will not alwayes chide neither will he keep his anger for ever The tenth reason of praise is for the short continuance of the effects of his wrath Whence learn 1. Albeit the Lord be ready to live as a reconciled God and father with us his children yet we are given to strife and do frequently offend and grieve him and give reason to him to rebuke us as his not chiding of us doth import 2. When he hath debated his controversie by words and by the rod and hath made our conscience challenge and chide us he doth not entertain the controversie long He will not alwayes chide 3. Albeit the tokens of Gods anger endure longer then we would yet shall they be removed at length he will not pursue his quarrel furrher then our real humiliation Neither will he keep his anger for ever Vers. 10. He hath not dealt with us after our sinnes nor rewarded us according to our iniquities The eleventh reason of Gods praise is for the common experience which the Saints have had already of his mercy Whence learn 1. What the Word saith of Gods grace mercy long-suffering and other titles of his goodnesse the common experience of his children yea and of all the members of the visible Church may bear witnesse unto it He hath not dealt with us after our sinnes 2. The felt mercies of the Lord should not extenuate our sinnes but rather make us aggravate our faults and weigh our misdeservings in the balance of the Sanctuary for not by the weight of judgements which oft-times are laid aside or are gently inflicted but by the Word must we judge of our iniquities For he hath not rewarded us according to our iniquities Ver. 11. For as the heaven is high above the earth so great is his mercy toward them that feare him The twelfth reason of Gods praise is for the unmeasurablenesse nf his mercy toward his servants compared to the unmeasurable height of the heaven above the earth Whence learn 1. Our minde cannot finde out a comparison too laâ—ge for expressing the superabundant mercy of the Lord toward his people For as the heaven is high above the earth so great is his mercy toward them that feare him 2. Those are the children of God who howsoever they are not free of sin yet they are careful to please God and loath to offend him They are persons that feare him 3. The consolations of God and the riches of his mercy are not appointed to foster sin or security in any man but to cherish the hearts of those that stand in awe to offend God and study to please him Great is his mercy to them that feare him Ver. 12. As far as the east is from the west so far hath he removed our transgressions from us The thirteenth reason of Gods praise is for compleat fulnesse of remission of sin unto the believer in him Whence learn 1. Albeit sins hinder our accesse to God yet they do not hinder Gods approaching unto them on whom he will have mercy for sin is not removed till Christ come to the sinner as here is imported 2. Remission of sin is a gift full and compleat given by God unto every believer in Christ and the guiltinesse and debt of sin is so far and so fully removed that it can never be imputed unto the believer nor come near to hurt him As far as the east is from the west so far hath he removed our transgressions from us Understand this of the believer who doth not turne the grace of God into wantonnesse but maketh use of grace to strengthen him in his battel against the body of sin in himself Ver. 13. Like as a father pitieth his children so the LORD pitieth them that feare him The fourteenth reason of Gods praise is for his fatherly pity toward all his weak children who would heartily serve him better then they do Whence learn 1. The course of renewed pardon of sin and daily removing of sin from the penitent believer doth flow from the Lords adopting of believers to be his children as the similitude taken from a father doth shew unto us 2. The love which nature teacheth a father to bear toward his obedient childe is but a shadow of the love of God to believers Like as a father pitieth his children so the Lord pitieth them that fear him 3. As none of the Lotds children want their own infirmities short comings in duties and fallings into transgressions so all of them are looked on by God in as tender pity as ever father did shew to children Like as a father pitieth his children so the Lord pitieth them that feare him Understand this of such as do esteem their sinful inclination their greatest misery Ver. 14. For he knoweth our frame he remembreth that we are dust The fifteenth reason of Gods praise is his discretion in moderating his dealing with us so as our weaknesse may beare and this reason serveth to clear and confirme the former Whence learn 1. There is no more strength in man of himself then there is in the matter he was made of We are but dust 2. The Lord knoweth our weaknesse perfectly and what we are able â—o endure He knoweth our frame what stuffe we are made of and how fraile our natural constitution is 3. It is not for our worthinesse in us that God dealeth gently with us but out of his own goodnesse free-love and pity He pitieth them that fear him for he knoweth our frame Ver. 15. As for man his dayes are as grasse as a flower of the field so he flourisheth 16. For the winde passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the LORD is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children 18. To such as keep his covenant and to those that remember his commandements to do them The sixteenth reason of Gods praise is for his everlasting mercie and constant fidelity in performing whatsoever he hath promised to every sincere beleever Whence learn 1. All the glory of man in his naturals when he is adorned at the best with learning wisdome beauty strength riches honour and whatsoever other ornaments he can have is but like the glory of grasse and flowers which are very tender and subject to many hazards and easâ—ly broken down or blasted and albeit no harme should come to them from without yet of themselves
they endure but a very short season and then do fade away As for man his dayes are as grasse as a flower of the field so he flourisheth for the winde passeth over it and it is gone c. 2. Humane infirmities and mortality serve indeed to humble a man but do not hinder the humbled man to come and receive of God compleat mercy that is pardon of sinnes supply of all wants and life everlasting Mans dayes are as the flower the winde goeth over it and it is gone and the place thereof shall know it no more but the mercie of the Lord is from everlasting to everlasting 3. The true believer and heire of the promises is he who in his greatest confidence in Gods everlasting mercie doth stand in awe to offend God The mercy of the Lord is upon them that feare him 4. As mercie is decreed and prepared before the beginning of the world for the beleever who feareth God so is it let forth in actual application unto him in this life and for evermore after this life is gone The mercy of the Lord is from everlasting to everlasting to them that feare him 5. Such as out of love to God are loath to offend him and out of faith in Gods mercy study to please him shall have justice to be their friend to themselves and to their children who follow their footsteps from one generation to another the Lords righteousnesse shall be for them and not against them all that is promised to the Saints shall be done to them and for them His righteousnesse shall be unto his childrens children 6. As God hath given the offer of his grace by Covenant for reconciliation of enemies so hath he given his Law and Commandments for a rule to lead the reconciled man unto salvation and he only is the heire of the promise of everlasting mercy and righteousnesse who studieth to prove the sincerity of his faith by his endeavouring of obedience For the promise here is made to such as keep his Covenant and to those that remember his commandments to do them Ver. 19. The LORD hath prepared his throne in the heavens and his Kingdome ruleth over all The last reason of Gods praise is his universal dominion over all the creatures whereby a strong obligation is put upon Angels and men to glorifie him Whence learn 1. What God doth give unto Believers he is able to preserve unto them what he promiseth he is able to performe unto them whatsoever power in earth or in hell be against them he is able to defend his Church and every Member of it The Lord hath prepared his throne in beaven 2. Whatsoever praise we owe to God for benefits which we have received from him fewer or more greater or lesser we must remember to praise him also for his glorious and great Majesty and transcendent excellency over all the creatures He hath established his throne in heaven and his dominion is over all 3. Whatsoever confusions do appear on earth whatsoever reâ—â—lutions do fall in Church or State whatsoever hardship Gods children do meet with God guideth the whole businesse very orderly and well and performeth all his own good pleasure His Kingdome ruleth over all Ver. 20. Blesse the LORD ye his Angels that excell in strength that do his commandments hearkening unto the voice of his word 21. Blesse ye the LORD all ye his hostes ye ministers of his that do his pleasure 22. Blesse the LORD all his works in all places of his dominion blesse the LORD O my soul. In the last three verses he inviteth Angels and men and all creatures to joyne with his soul in praiâ—â—ng God True it is that the Angels need not to be exhorted to blesse God and many of the Lords hostes and workes are not capable of our exhortation yet this forme of speech signifieth that all of them in their own kinde and materially at least do shew forth the blessednesse of God and that if they were all endued with reason able and fitted formally expresly and directly to glorifie God they were all too few for the work and could not either severally or joyntly glorifie the Lord as his deserving is Whence learne 1. The weight of the â—ffering of praise unto God is too heavy for men to lift and as for Angels it will take up all their strength and their best abilities to go about it Blesse the Lord ye his Angels that excell in strength 2. It is the commendation of Angels that they obey all Gods commands readily and we should follow their example and aime at their perfection in service that the will of God may be done on Earth as it is in Heaven For they do his Commandments hearkening to the voice of his word 3. All the several rankes of creatures are so many mustered hosts ready to execute Gods judgements as they are directed and are alwayes in their kinde setting forth on all hands the glory and goodnesse of God Blesse the Lord all ye his hosts 4. The family of Beleevers the servants of the Lord who know his will and study to do it and in speciall his Ministers in the Church servants in State Pastors and Teachers of Gods people have in a special obligation lying on them to blesse the Lord who has intrusted them in his service and made them do his will Blesse the Lord ye Ministers of his that do his pleasure 5. There is none of Gods works in any part of the world nothing which his hands hath made how base and mean soever it may seem which doth not contribute matter unto the song of Gods praise and furnish reasons to glorifie and blesse the Maker Blesse ye the Lord all his works in all places of his dominion 6. When the Believer looketh on all the creatures in their own kinde as contributers unto the glorifying of God he shall finde his own particular obligation for special mercies bestowed upon himself calling for particular praise and thanks at his hands as David doth here who when he hath set all the creatures on work to blesse God concludeth thus Blesse the Lord O my soul. PSALME CIV AS in the former Psalme the Prophet stirred up himself and all others to glorifie God specially for the works of grace so here he stirreth up himself and others to glorifie God specially for the works of creation and providence And in the first place he sheweth the scope of all the Psalme v. 1. In the second place he bringeth arguments for pressing the duty of praising God from the first dayes work of creation to wit the light And from the second dayes work in spreading forth the Heavens v. 2 3 4. And from the 3d. days work of bringing forth the Earth the Sea the Floods and Plants for the use of Man and Beast which were the work of the sixth day v. 5 6 7 8 9 10 11 12 13 14 15 16 17 18. And from the works of the fourth day Sun and Moon v. 19 20
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
the sea even at thâ— red-sea The first particular sin which he confesseth is rebellion at the red sea Exod. 14.10 11 12. which sin was so much the greater as the wonders done in Egypt for them were great and many Whence learn 1. Albeit God manifest himself in extraordinary working in the sight of misbelievers yet will they remain blinde ignorants and brutish beholders of his operations Our fathers understood not thy wonders in Egypt 2. Albeit the Lord should often convince a misbeliever both of his justice and mercy yet the Lords works do take no lasting impression upon his minde They remembred not thy mercies 3. One sin is a degree to another more hainous for not observing is followed with not remembring and forgetfulnesse of duty draweth on disobedience and rebellion Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red-sea Ver. 8. Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 9. He rebuked the red-sea also and it was dried up so he led them thorough the depths as through the wildernesse 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left 12. Then beleeved they his words they sang his praise As he observed their sin so he observeth Gods mercy to his people for notwithstanding their provocation he brought them through the red-sea and destroyed their enemies Whence learn 1. The evil deserving of Gods people doth not alwayes interrupt the course of Gods goodnesse toward them for neverthelesse of the aforesaid peovocation he saved them 2 As the Lords goodnesse doth aggravate mens sins so mens sins do amplifie Gods grace and make his goodnesse to the unworthy to appear the more Neverthelesse he saved them 3. The Lord hath other things to look unto when he hath to do with his people then presently to fall upon the punishing of their wickednesse and misdeservings even when they are found Delinquents he useth to respect the glory of his mercy toward his people and the declaration of his power against his enemies in favour of his people Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 4 The manner and circumstances of Gods working is as well to be considered as the matter and how easily he bringeth the greatest works to passe He rebuked the red-sea also and it was dried up 5. The Lord can make a danger to turne into a delivery and a peril wherein a man was like to perish to be a means of preservation So he led them through the depths and through the wildernesse 6. In any one mercy unfolded we may take up more mercies then one and each particular part of the mercy when it is discovered will appear no lesse glorious then the whole mercy looked upon confusedly and in grosse as here in the delivery at the red-sea the delivery from Pharaoh whiâ—h is but a part of the work is pitched upon And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 7. The comparing of Gods dealing with his own people and with their enemies amplifieth Gods goodness to his people and their obligation unto him He redeemed them from the hand of the enemy and the waters covered their enemies 8. When the Lords time cometh to enter in judgement with the foes of his Church he will not misse one whom he mindeth to overtake as here There was not one of them left 9. The Lord sometime worketh so clearly for convincing of the misbeliever that the most blinde and obstinate infidel shall be forced to acknowledge his works When the waters covered their enemies then believed they his words 10. It serveth much for Gods glory when he extorteth credit unto his words by wonderful works but little to the commendation of the believers who give credit to Gods Word upon that ground only as here we see for not before but then did they believe his words which importeth their preceding misbelief and that their duty was to believe his Word whatsoever appearance might be to the contrary 11. A temporary belief extorted by some extraordinary work may have joyned with it a temporary joy and praising of God for a time without any root of saving grace in the heart Then they believed his words they sang his praise Vers. 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wildernesse and tempted God in the desert 15. And he gave them their request but sent leannesse into their soul. The second sin confessed here is their murmuring for want not of water but of flesh Numb 11.4 5 6. which lust God did satisfie in his wrath to them Whence learn 1. Temporary faith with the fruits thereof lasteth no longer then a new tentation doth assault and faith grounded not on the word or truth of it but only on Gods sensible works is ready to vanish when the work is a little past and gone They soone forget his works 2. If Gods works be not remembred with estimation of and affection to God the worker and with some use making thereof in the obedience of faith God doth esteem them to be forgotten as here for this cause he saith They soon forgat his works 3. What the Lord doth withhold from his people or doth unto them he doth it for good purpose resolvedly to train his people unto obedience and to try them whether they will follow their own will or his counsel as here is insinuated 4. Misbelievers take the ruling of themselves into their own hand and will not stay upon Gods provision for them but must needs prescribe what they love to have done and do murmure if their carnal desires be not satisfied as here the sin marked in the Israelites doth shew They waited not for his counsel but lusted 5. When men do not wait on Gods direction lusts become their leaders and furious drivers of them as poor slaves to all unreasonable appetites They lusted exceedingly 6. When God by circumstances of time and place doth call for moderation of carnal appetite the transgression is the more hainous and offensive unto God They lusted exceedingly in the wildernesse where they should have contented themselves with any sort of provision 7. They that do not make use of the life and welfare which God alloweth and provideth but prescribe unto God what they would have done to them do tempt God They tempted God in the desert 8. Importunity and excessive affection to any unnecessary worldly thing may draw out of Gods hand that which is good They lâ—sted and God gave them their request to wit flesh in abundance 9. As lawful meanes are attended with Gods blessing so unlawful meanes are followed with Gods
finde out any way to clear himself as here we see They compassed me about also with words of hatred 6. Albeit when an innocent man hath to do with a wicked and impudent slanderer he may be put to no lesse hard exercise then if he were yoked in a combat to fight for his life yet it is comfort when God and his own conscience know that he suffereth unjustly They fought against me without a cause 7. Innocency kindnesse and good deeds done by the godly unto the wicked instruments of Satan will not exempt them from their malicious calumniating of them yea no man is more subject to this requital then they who do deserve best of the wicked world even Christ and his servants are of all men most traduced For my love they are my adversaries saith the type of Christ and Christ in him 8. It is not the way to overcome the calumnies of the wicked to render reviling for reviling or to loose the tongue unto evil words but the only way to overcome all is to go to God as Supplicants as here the Psalmist did But I gave my self to prayer 9. When malicious lips against a man are joyned with the ingratitude of the Calumniator it maketh up a fearful ditty against the slanderer as here And they have rewarded me evil for good and hatred for my love Ver. 6. Set thou a wicked man over him and let Satan stand at his right hand 7. When he shall be judged let him be condemned and let his prayer become sin 8. Let his dayes be few and let another take his office 9. Let his children be fatherlesse and his wife a widow 10. Let his children be continually vagabonds and beg let them seek their bread also out of their desolate places 11. Let the extortioner catch all that he hath and let the stranger spoile his labour 12. Let there be none to extend mercy unto him neither let there be any to favour his fatherlesse children 13. Let his posterity be cut off and in the generation following let their name be blotted out 14. Let the iniquity of his fathers be remembred with the LORD and let not the sin of his mother be blotted out 15. Let them be before the LORD continually that he may cut off the memory of them from the earth 16. Because that he remembred not to shew mercy but persecuted the poore and needy man that he might even slay the broken in heart 17. As he loved cursing so let it come unto him as he delighted not in blessing so let it be farre from him 18. As he clothed himself with cursing like as with his garment so let it come into his bowels like water and like oile into his bones 19. Let it be unto him as the garment which covereth him and for a girdle wherewith he is girded continually 20. Let this be the reward of mine adversaries from the LORD and of them that speak evil against my soul. In this second part of the Psalme he pronounceth the most fearful vengeance of God upon malicious calumniators and that as a Prophet and the Messenger of God to shew the wrath of God against such wicked persons in general and especially against the enemies of the Gospel for he speaketh here as the type of Christ as Peter sheweth applying this prophecie to Iudas by name Acts 1.20 Whence learn 1. Albeit it be not lawful for any man to use such imprecations out of private revenge or against any man in particular as David doth who was led as a Prophet by the Spirit of God yet this doth shew unto us that fearful and heavie are those judgements which attend ingrateful calumniators of honest men and in special all such as are enemies to Christ and to his Gospel and to his faithful Ministers or to those in whom the work of Gods grace doth appear and that in special for their devising and fostering lies and slanders of them that professe Gods truth of purpose to make them and the truth which they maintaine and all of their kinde to be the more hated and despised among men for this which is written here shall be their judgment according as they draw deeper in this sort of transgression and do approach to Iudas his treacherie 2. More specially these are the wages and reward of the desperate enemies of Christ and the Gospel and Christs servants First all sort of mischief shall come upon such a mans own person from men and from devils and from Judicatories and from Heaven Wrath shall be on him in relation to his liberty to his enterprises to his suits of law and his exercise of Religion till he be cut off from the world and rooted from his place v. 6 7 8. Secondly mischief shall be on his family wife and children goods and estate whereof his children shall have no benefit but be exposed to all misery without pity v. 9 10 11 12. Thirdly mischief shall be upon his posterity till they be rooted out with infamie to him of whom they came being pursued in wrath to the third and fourth generation as the children of him that hated God till his fame and memory perish v. 13 14 15. and that for his mercilesse persecuting of the Lords poor children v. 16. Fourthly the curse of God without hope of Gods blessing shall pursue his gracelesse and cursed disposition to the vexation of his soul and body and it shall be fastened on him on all hands perpetually v. 17 18 19. as the just reward of the deadly enemies of the Lord and of the salvation of his people v. 20 And this is set down as a part of a Psalme of David to be sung unto Gods praise and allowed and said Amen unto by all the people of God against the desperate and unreconcileable enemies of Christ and of his true servants whereby the Church of God may be edified and kept fast in the faith and profession of Christ and free from persecution of his faithful servants Ver. 21. But do thou for me O GOD the Lord for thy Names sake because thy mercy is good deliver thou me 22. For I am poore and needy and my heart is wounded within me 23. I am gone like the shadow when it declineth I am tossed up and down as the locust 24. My knees are weak through fasting and my flesh faileth of fatnesse 25. I became also a reproach unto them when they looked upon me they shaked their heads The third part of the Psalme wherein the persecuted Saint putteth up prayer unto God for comfort to himself and for delivery using sundry reasons for strengthening of his faith to v. 26. where he repeateth his prayer with other reasons to inforce it to v. â—9 and having found comfort and victory he closeth the Psalme with thanksgiving v. 30 31. From his first prayer and the reason thereof Learn 1. Whatsoever mischief be appointed for the enemies of God and of his Son Jesus Christ it shall not prejudice the
away the heart from Gods obedience is but deceit and folly whatsoever it may seem to the beholder Turn away mine eyes from beholding vanity 4. Albeit we know that the outward allurements of sinne be nothing but vanity yet we cannot beware of them nor renounce them except the Lord help us when the baite is offered therefore is it needfull to pray Turn away mine eyes from beholding vanity 5. As God setteth a watch over the senses and keepeth the Covenant between the renewed heart and the eyes and doth renew the vigour of the life of graâ—e so is the inward corruption suppressed and mortified for the dying of sinne is by the quickening of gracious habits in the heart unto actuall exercise as quicken thou me in thy way doth import Vers. 38. Stablish thy word unto thy servant who is devouted to thy fear In the sixth petition he prayeth for the fruit of Gods promises for circumcising his heart and purifying of it and that by experience â—he may be settled in the faith of the promises Whence learn 1. Faith purisieth the heart by laying hold on the promises of sanctification and urging of God by prayer to the performance of them Stablish thy Word unto thy servant 2. Albeit the promise be sure in it selfe and sure unto faith also yet when experimental performance cometh the truth of it is much more confirmed to us Stablish thy word unto the servant 3. Then do we believe the promises when we take them as made not onely to others but also as made to our selves by name as this prayer sheweth Stablish thy word to me thy servant to wit the promise of sanctification made to believers and so to me thy servant 4. He who prayeth for the performance of promises should resolve to be a servant and carefull to observe precepts Stablish thy word to thy servant 3. That man indeed is Gods servant how weak soever he be in practice who is devoted unto Gods fear for he proveth himselfe to be a servant by this Because I am devoted to thy fear Vers. 39. Turn away my reproach which I fear for thy judgements are good From the seventh petition Learn 1. As the godly are subject to sinful out-breakings which may bring reproach on them and on their profession so are they also jealous of themselves as unable to keep themselves except God prevent them from giving scandal Turn away my reproach which I fear 2. The way to be kept blamelesse is to feare to offend and to pray unto God for preservation and to watch over our hearts as we are taught here Turn away my reproach which I fear 3. As the fear of dishonouring of our profession by sinne is a guard on the one hand so estimation and love of prescribed holinesse as of a good and profitable thing is a guard against sinne on the other hand Turn away my reproach which I fear for thy judgements are good 40. Behold I have longed after thy precepts quicken me in thy righteousnesse From the eighth petition Learn 1. Sincerity loveth to come to the light and offereth it selfe to be approved to God Behold I have longed after thy precepts 2. To love and long for sanctified subjection unto Gods Word is a proof of sincerity I have longed after thy precepts 3. A Saint may have a great desire to believe and obey Gods Word and yet in his own sense feel much deadnesse in his affections for a time I have longed quicken me 4. They who bewaile their own deadnesse unto God shall finde according to his righteous promises life spirituall recovered and quickened Quicken me according to thy righteousnesse VAU Vers. 41. Let thy mercies come also unto me O LORD even thy salvation according to thy Word 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word In this section he prayeth first for deliverance out of his hard condition and giveth reasons for strengthening his hope in this prayer v. 41 42. and next he prayeth for grace to confesse Gods truth openly till the deliverance come and he strengthens his hope by six or seven reasons in the rest of the section From his first petition and the reasons of it Learn 1. The believer must lay hold on mercies not seen and must not rest till he draw them forth by prayer Let thy mercies come also unto me O Lord. 2. Whatsoever may remove our sinnes and evill merits and make way for performance of promises is mercy in effect and must be sought no lesse then inward quickning and consolation Let thy mercies come also unto me 3. As perils and hazards of life must be resolved upon by Gods servant so deliverances one after another and salvation may be surely expected Let thy mercies come unto me even thy salvation 4. It is not any sort of delivery by any meanes which the servant of God being in straits doth call for or desire but such a deliverance as God will allow and be pleased to give in a holy way Let thy salvation come 5. As the Word of promise is the rule of our petition so is it a pawn of the thing promised and must be held fast till the performance come Let thy salvation come according to thy word and this is one reason of the petition 6. As the Lords delivering of his children from the hand of persecutors doth stop the mouthes of their enemies who say of them that they are in a wrong course and that God is not their friend so the believer desireth the Lord to appeare for him to this very end that the mouth of the enemy may be stopped So shall I have wherewith to answer him that reproacheth me and this is another reason of his petition 7. Whatsoever be our encouragements in our sufferings the Word of God received by faith must be the ground of our comfort and confidence or else the work will not be sound for I trust in thy Word is the ground of Davids comfort Vers. 43. And take not the Word of truth utterly out of my mouth for I have hoped in thy judgements 44. So shall I keep thy law continually for ever and ever 45. And I will walke at liberty for I seek thy precepts 46. I will speake of thy testimonies also before Kings and will not be ashamed 47. And I will delight my selfe in thy commandments which I have loved 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes From the next petition and the seven reasons added thereunto Learn 1. It is not sufficient for Gods glory that we believe the Word of God in our heart but we must also confesse it with our mouth in the time of trial Take not thy Word out of my mouth 2. As God may justly for our sinnes desert us in the time of trial when his glory and our duty calleth for a testimony so we must in the sense of our ill
promoting of Gods cause all is reckoned up unto them as parts of service which God will not forget to follow with mercy to them and to theirs after them Lord remember David and all his afflictions Ver. 2. How he sware unto the LORD and vowed unto the mighty God of Iacob 3. Surely I will not come into the Tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes or slumber to mine eye-lids 5. Vntil I finde out a place for the LORD an habitation for the mighty God of Iacob In the second place is set down the care which David had to settle the worship of God in the land what time this Vow and Oath was made by David it is not specified in any other place of Scripture neither is it needful for us to be curious about the time or forme of words for the meaning is not as if David on a certain day being ignorant of the place of setling of Gods Ark and building the Temple did limit God to reveal it unto him ere night came but the meaning is that David swore to have a care of the setling of Gods Ark before he setled his own house and that he would not enjoy the commodities which his royal Palace not as yet builded might yield unto him before he saw the Ark setled in the place where the Temple should be built Whence learn 1. It is lawful to tie our selves by an Oath unto that duty whereunto we were absolutely tied by law before yea and it may sometimes be expedient to tie our selves unto a duty by swearing for evidencing our hearty purpose to follow that duty cheerfully and for stirring up of our selves so much the more to follow it as we are conscious of our slacknesse unto it or feeblenesse to resist temptations for here David sware unto the Lord that he would discharge such a duty 2. A lawful Vow is a part of divine worship due to be made to God alone for David offered this religious worship to God only He vowed unto the mighty God of Iacob 3. The Omnipotency of God is the treasure of the Churches strength wherein every believer hath an interest He is that mighty one of Iacob 4. The care of Gods publick worship and establishing of Religion where we have place and power should be more earnest and greater in every true subject of Gods Kingdom then the care of his own private affaires and in the case of competition and comparison the setling of Gods worship should be preferred before our setling in any worldly commodity as the example of David here doth teach us Vers. 6. Lo we heard of it at Ephrata we found it in the fields of the wood In the third place the Church speaketh and compareth the setled condition of the Ark now with the fleeted condition wherein it was before for it was sometime in Shiloh in the tribe of Ephraim and now say they Lo we heard of it at Ephrata and when it was in a manner lost being taken by the Philistines they say they found as a thing once lost the Ark in Kiriath-jearim or City of the woods We found it in the fields of the wood and now it is setled will they say we know where to finde it established for this to be the Churches meaning is given us to understand in the next verse wherein they say We will go up into his tabernacles Whence learn 1. The presence of the Lord in his Ordinances was never so fixed in any place but that mercy may be turned into a story of It was or hath been if it be abused as what the Lord did to his house in Shiloh was a history in the dayes of the Kings Lo we have heard of it that is of the Ark of the Covenant at Ephrata 2. When once the Lord hath fleeted the tokens of his presence far out of a land it is a rare mercy and unexpected and no lesse then is the finding of a treasure or of a lost jewel to see the restoring of his Ordinances again as was to be seen when God brought back the Ark from the Philistines to Kiriath-jearim which mercy the Church here acknowledgeth We found it in the fields of the wood 3. The way of God about the shewing of his presence in his holy Ordinances in any place is not as men may expect but as God seeth good to dispose as the Churches speech giveth us to understand We found the Ark in the fields of the wood Ver. 7. We will go into his Tabernacles we will worship at his footstool 8. Arise O LORD into thy rest thou and the Ark of thy strength In the fourth place the Church stirreth up her self to worship God in Sion where the Ark representing Christ was placed praying now for the benefit of Gods presence as Moses prayed at the marching and setling of the Ark. Whence learn 1. When God hath revealed his will in any point of Religion we should without delay or dispute go follow his direction as the Church doth here when the Ark is setled in Sion We will go into his Tabernacles 2. Where the Lord hath promised to be found there must we come and keep trust with him and worship him We will go into his tabernacles we will worship at his footstool 3. The true worshipper must lift his minde above every external and visible Ordinance of God and seek him in heaven where his glory shineth most counting all things on the earth no more but as his footstool for so was the Church of old directed to do when they had the Lord most sensibly manifesting himself in his Tabernacle and Temple We will worship at his footstool 4. The Church in after-ages may call for and expect the like benefit of Gods presence with his Ordinances which his Church in former ages hath found as the prayer of the Church here being one with the prayer of the Church in the wildernesse doth teach us Arise O Lord as Moses said when the Ark did remove 3. The Ark of the Covenant was the figure of God incarnate the type of Christ in whom the fulnesse of the Godhead dwelleth bodily and therefore after the manner of Sacraments the signe receiveth the name of the thing signified Arise O Lord thou and the Ark of thy strength Vers. 9. Let thy Priests be clothed with righteousnesse and let thy Saints shout for joy Now he closeth the first petition with a prayer for Gods blessing of his Ministers and of their Ministery among the people Whence learn 1. Where the Lord is received he must have Ministers men set apart for his publick worship and service as the Prayer for the Priests doth presuppose 2 The chief badge and cognizance of the Lords Minister is the true doctrine of justification and obedience of faith in a holy conversation Let thy Priests be clothed with righteousnesse 3. People have reason to rejoyre who have the benefit of such approved Ministers and
the midst of it for his mercy endureth for ever 10 God can make that meanes which proveth effectual for the safety of his people to prove a snare to the wicked for their destruction as the Red sea was a snare to the Egyptians But he overthrew Pharaoh and his hoste in the Red-sea 11. The constancy of Gods mercy toward his people is a pledge of the constant course of his justice against their enemies For his mercy endureth for ever 12. As thankfulnesse maketh search of many mercies in the bosome of one so the innumerable multitude of Gods mercies doth force the thankful man to summe up many mercies in one as here all the mercies in the fourty yeares journeying in the wildernesse are drawn up in a word To hâ—m that led his people thorough the wildernesse 13. It is the constancy of Gods mercy which maketh him continue the conduct of his people and bear with their manners till he put an end to their journey He led his people through the wildernesse for his mercy endureth for ever 14. The people of God may meet with no lesse difficulties in their way to heaven then they have found hinderances of their Conversion as the typical example of Israels meeting with opposition before they entred Canaan doth shew 15. Albeit Kings and potent Powers should oppose the setling of Gods Church in any place where he pleaseth to plant it yet they shall not be able to hinder his work for his mercy is forth-coming in one age as well as in another that praise and thanks may alwayes be given unto him Who smote great Kings for his mercy endureth for ever 16. Men of renown lose their credit when they meddle with the Lords Church and readily they lose their lives also and this should be a document to all mighty men and a matter of comfort to Gods people He slew famous Kings for his mercy endureth for ever 17. The Lord will have the first opposers of the setling of his people exemplarily punished and their punishment made no lesse famous then their sin hath been He slew Sihon King of the Amorites and the like will the Lord do in all ages against the chief adversaries of his people For his mercy endureth for ever 18. When judgement upon one enemie doth not terrifie others of them from opposing Gods people the like destruction shall fall upon those that make head against the Church And he slew Og King of Bashan 19. The slaughter of the enemies of Gods people is the work of the Lord whosoever be the instruments for it is not here said that the Israelites slew Sihon and Og but the Lord slew them and the like mercy may the Church look for in all ages For his mercy endureth for ever 20. It is the Lord who giveth heritages at his pleasure and who can dispossesse such men of their lands who will not suffer the Lords people to inherit that land which the Lord hath given them He slew Sihon and Og and gave their land for an heritage and the like mercy may the Church look for in all ages as it shall be found good for her For his mercy endureth for ever 21. When the Lord puts down the enemies and puts his servants in their place it is a double mercy As He gave the lands of Sihon and Og to be an heritage unto Israel his servants 22. There can no cause be found in Gods people why God should do good to them or why he hath done good unto them but the constancy of his own mercie only For his mercy endureth for ever Vers. 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever In the reasons of Gods praise taken from the late experience of the Church in the dayes of the Psalmist Learn 1. Unto whatsoever praise we can give to God for what he hath done before our time we should adde praises also for what the Lord hath done for us in our time as here the Church in the Pâ—almists dayes doth unto all the former adde this Who remembered us in our low estate 2. The season and ordinary time of the Lords manifesting himself for his people is when they are brought low and emptied of their own strength and of all hope of worldly assistance Who remembered us in our low estate 3. The Lords presence help and assistance good-will and respect to us is better observed by afflicted people then by prosperous for troubles necessities and straits are meanes to open mens eyes and waken up their senses to take up the worth of the Lords working He remembred us in our low estate 4. The mercy of the Lord is set on work for his people both when they are in adversity to sustain them and to raise them out of it and in prosperity to maintain them in it and to teach them the good use of it in looking wisely on Gods dealing with them in both conditions He remembred us in our low estate for his mercy endureth for ever 5. Albeit the proud enemies of the Church may prevaile and bring the Church into bondage for a time yet the Lord will not suffer the enemie to oppresse nor his people to be oppressed alwayes but will deliver his own in due time as here He hath redeemed us from our enemies 6. The same reason and cause is to be found of the delivery of Israel out of Egypt and of the delivery of the Church at any time from their enemies and that is mercy only For his mercy endureth for ever Ver. 25. Who giveth food to all flesh for his mercy endureth for ever In the reason of Gods praise taken from his goodnesse to all living creatures Learn 1. The Lords goodnesse and fatherly care of all living creatures is worthy to be marked and made use of for his praise in special the giving of every living creature their owâ— food convenienâ— for them and that in due season every day Who giveth food to all flesh 2. The mercy of the Lord toward his children is the cause of â—his care and respect unto such other creatures as man hath need of For his mercy endureth for ever 3. The care which God hath of all flesh to give them their food is a ground of assurance to his people of his far greater care of them For his mercy endureth for ever to them Ver. 26. O give thanks unto the God of Heaven for his mercy endureth for ever From the close of the Psalme Learne 1. Heaven and heavenly gifts are the height of all the felicity of the Saints and the flower of all Gods benefits unto his children for which above all other favours he is to be thanked and praised by his people O give thanks unto the God of Heaven 2 God is the strong God of heaven not only because he made the heaven and sheweth his glory most there but especially because he hath promised to
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
and from their persecutors yet the work of delivery is perfected at length for when God had smitten Egypt in favour of his own people He brought his people forth 2. All riches that men have are at Gods disposing to transfer the right and possession thereof to whom he pleaseth and the Lords special and expresse warrant gave â—itle to the Israelites to retain the Egyptians borrowed jewels He brought them forth also with silver and gold 3. When God grants a delivery or any sort of benefit it is a new gift to inable a man to make use of the offered delivery or bestowed benefit such was the benefit bestowed on Israel when Goâ— brought his people out of Egypt There was not one feeble person among their tribes 4. The Lord can make bloody persecutors of his people to cease from their persecution and to contribute to their delivery and to be desirous to be rid of them Egypt was glad when they departed 5. God can make his persecuted people terrible to their persecutors which is no lesse a wonder then to make the wolfe tremble for feare of the lambes Egypt was glad when they departed for the feare of them fell upon them 6. Except the Lord did take the guiding and protecting of his own people they should perish many wayes after their delivery out of trouble but whom he delivereth he taketh a care of them as he did of Israel for whom he provided the pillar of cloud to temper unto them the heat of the day and the pillar of fire to temper unto them the darknesse and cold of the night and made both of them to direct their journey He spread a cloud for a covering and fire to give light in the night 7. Sometime the Lord will give unto his people at their earnest desire that which is not good for them that so he may give unto them evidence of his readiness much more to give them what is good for them when they earnestly ask it The people asked and he brought quailes 8. When ordinary meanes of the preservation of Gods people do faile God will provide for them wonderfully as he gave his people Manna in the wildernesse And satisfied them with the bread of heaven 9. As the fountain of the feeding of Gods people is not in the creatures but in God so should the eye of his people be carried above the creatures unto heaven for preservation of this life as well temporal as spiritual for this end it is said He satisfied them with the bread of heaven 10. God can bring consolation unexpected and that by means most unlikely to yield it He opened the rock and the waters gushed out 11. There is no scarcity in God of what the Lords people do stand in need of he both can and doth furnish plenteously and makes the opportunity of having the use of his provision follow his people whithersoever he leadeth them The waters out of the rock ran in the dry places as a river 12. What the Lord doth to his people he doth it for his Covenants sake as here He remembred his holy promise 13. How many yeares soever do intervene Gods promise-making and the performance the Lord doth not forget his promise as here we see after foure hundred and thirty years He remembreth his holy promise and Abraham his servant Ver. 43. And he brought forth his people with joy and his chosen with gladnesse 44. And gave them the lands of the heathen and they inherited the labour of the people 45. That they might observe his statutes and keep his Lawes Praise ye the LORD From the manner of the Lords bringing his people out of Egypt and planting them in Canaan Learn 1. Whatsoever bondage the Lords people do fall into the Lord in due time will bring them out of it as he brought forth his people from the bondage of Egypt 2. How much soever sorrow his people may finde in the expectation of delivery so much joy shall they have in the performance of the Lords promise He brought forth his people with joy and his chosen with gladnesse 3. The Lord doth not leave his people till he put them to some rest after their troubles as he gave rest to his people Israel whom when he carried them through the wildernesse he gave them the possession of Canaan He gave them the lands of the heathen 4. The Lord maketh no end of multiplying obligations on his people he maintaines them in their possession of what he doth give them They inherited the labour of the people 5. The end of the Lords liberality is to engage the hearts of his people more and more to the obedience of his Ordinances as he did all this to Israel That they might observe his statutes 6. There is no rule for serving of God acceptably except his own commands for Israels rule was to observe his statutes and keep his lawes 7. The right use which we should make of whatsoever good was done to the Lords people is to glorifie God when we hear of it or read of it as here we are directed Praise ye the Lord. PSALME CVI. THe summe of this Psalme is to teach the godly in the time of calamity lying upon the Church or upon themselves First to glorifie God by faith in him Secondly to reckon up for their encouragement the frequent forgivenesse of grievous sins to his people in former times And thirdly to pray for the like favour to themselves and in hope to have their prayer granted to give thanks to God There are three parts of the Psalme answerable thereunto The first part is the Prophets strengthening of his own faith ver 1.2 3 4 5. The second part is the confession of our sins in general v. 6. and in special of eight or nine gross provocations which the Lord after correction did pardon and gave comfort to his people to v. 46. which are so many arguments of hope to finde the like mercy to the Church in this time The first sin with the forgiveness of it is set down from v. 7 to v. 13. The second sin v 13.14 15. The third sin v. 17 18. The fourth sin v. 19 20 21 22 23. The fifth sin v. 24 25 16 27. The sixth sin v. 28 29 30 31. The seventh sin v. 3â— 33. The eighth sin from v. 34 to v. 43. The ninth point of confession is of a general heap of sins oft-times repeated and all pardoned with pity manifested to Gods people v 43 44 45 46. The third part of the Psalme is a prayer for new experience of like mercy and a close of the Psalme with praise and thanksgiving v. 47 48. Ver. 1. PRaise ye the LORD O give thanks unto the LORD for he is good for his mercy endureth for ever The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions by believing on him First by exhorting all to praise and thank the Lord for his goodness Whence learn 1. The exercise of
none of them for witnesses of his mercy but such as had recourse to him in their strait by prayer Then they cry unto the Lord in their trouble those are the men whom the Lord remarketh 2. The fervent prayer of the Lords Redeemed who at length at least make God their refuge in trouble have deliverance for the fruit following upon it They cry and he bringeth them out of their distresses 3. As the raising of a storme is from the Lord so thâ— quieting of it again is his work also and both the one and the other work hath the time and measure of it so disposed of as may best serve to his purpose He maketh the storme a calme so that the waters thereof are still 4. According as is mens grief in trouble so is or should be the greatnesse of their joy in their delivery Then are they glad because they be quiet 5. So many Sea-voyages are so many evidences of Gods so oft conducting and convoying of Sea-men to and fro So he bringeth them to their desired haven Ver. 31. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 32. Let them exalt him also in the Congregation of the people and praise him in the assembly of the Elders From the use of this exercise here required Learn 1 That it is the part of every man who come to the knowledge of any experience or new proof of Gods mercy in special to any of his people not only to acknowledge Gods goodnesse by themselves but also to wish that the reason of his praises were known to all men and that all men might praise God also for it O that men would praise the Lord for his goodnesse 2. It is the duty of a thankful man not only to praise God for the experience he hath had of Gods goodnesse in his own person but also to praise God upon that occasion for any other the wonderful works which the Lord worketh daily for the children of men O that men would praise the Lord for his wonderful works to the children of men 3. Sea-men after their returning home should carefully observe the meetings of the Church as for other reasons so because they have been withdrawen so long from those assemblies while their voyage did last And let them exalt him also in the Congregation of the people 4. Beside the assembly of the whole Congregation the Scripture maketh mention of the Church or Congregation or assembly of the Elders who had the oversight and governing of the particular Synagogues and Churches of the people For here and elsewhere beside the Congregation of the people there is mention made of the assembly of the Elders as distinguished from the assembly of the people And let them praise him in the assembly of the Elders 5. As prayers are and should be made in the Congregation for such of the flock as are in any special danger of their lives so duty requireth that praises should be offered for their remarkable deliveries or recoveries out of those dangers for of such as are delivered from shipwrack it is said Let them exalt him also in the Congregation of the people 6. As it is a part of the peoples duty to acquaint the Elders of the Congregation with such passages of Gods most remarkable providence about them as may be most for glorifying of God and for the peoples edifying so it is a part of the work of the Eldership to take notice of and make the best use in their prudence of what falleth out among their flocks whereby all may be edified For as the right judgeing of Gods works of providence requireth prudence and wisdom so they who are set over the Congregation as most eminent therein for their wisdome and prudence should go about this part of their charge among other duties For it is said And let them praise him in the assembly of the Elders Ver. 33. He turneth rivers into a wildernesse and the water-springs into dry ground 34. A fruitful land into barrennesse for the wickednesse of them that dwell therein In the latter part of the Psalme the Lord is praised for his wisdome in making changes upon Countreys and Nations mens persons and estates some in justice some in mercy as he seeth fit of which changes he reckoneth up five The first whereof is the turning of a fertile land into barrennesse for the inhabitants sins Whence learn 1. When fertile land becometh barren and men are cut short of their commodities by sea or land by the creatures not yielding service as they were wont to do men should lift their eyes above all second causes and fix them on God who what way he thinketh best bringeth the change He turneth rivers into a wildernesse and the water-springs into dry ground that is to say a fruitful land into barrenness 2. The proper meritorious cause of Gods cursing of a fertile land is the sins of the inhabitants whom God will have so answered in their labours on the ground as they answer the Lord in his husbandry and paines taken upon them and whom God will chastise for their sin and so move them to repent He turneth a fruitful land into barrennesse for the wickednesse of them that dwell therein Ver. 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sowe the fields and plant vineyards which may yield fruits of intrease 38. He blessed them also so that they are multiplied greatly and suffereth not their cattel to decrease The second change mentioned is of a barren land into fertility Whence learn 1. The fertility of land is not to be attributed to mens industry but unto God He turneth the wildernesse into a standing water and dry ground into water-springs 2. If God afflict his justice findeth the cause of it in man but if he do good to any man it is of his own good pleasure without any cause in man therefore no reason is given here of this change as was of the former but simply He turneth dry ground into water-springs 3. The Lord taketh pleasure to provide for the needy and they shall be forced to acknowledge his goodnesse in his provision for them And there he maketh the hungry to dwell that they may prepare a city for habitation 4. When God openeth a door of blessing men he will have it improved and ordinary meanes diligently used as here He will have them sowe the fields and plant vineyards which may yield fruits of increase 5. When the Lord is pleased â—o blesse men he will blesse them largely in the growth of their families and substance and will extend his care even to their beasts He blesseth them also so as they are multiplied greatly and suffereth not their cattel to decrease Ver. 39. Again they are minished and brought low through oppression affliction and
face of sinne and to be diverted from sinning by the sight of Gods judgement threatened and executed upon the wicked horrour hath taken hold upon me because of the wicked that forsake thy law and this is the fourth felt fruit of his faith 7. As Gods children are in this world strangers and pilgrims in affection and dealt with as strangers where they live so also are they oft-times banished from their native Countrey Thy statutes have been my song in the house of my pilgrimage 8. Wheresoever the believer is and whatsoever be his outward condition the Word of God received by faith shall bear him company and furnish him with matter of comfort and rejoycing Thy statutes have been my song in the houâ—e of my pilgrimage and this is the fifth felt fruit of his faith 9. The knowledge and deep impression of the Majesty of God as he revealeth himselfe in his works and Word is a powerfull meanes to strengthen us in the obedience of faith I have remâ—mbred thy Name O Lord and have kept thy Law and this is the sixth felt fruit of his faith 10. Well spent time in secret when we are solitary shall be rewarded openly by a good carriage in society and company I remembred thy Name in the night I have kept thy law 11. It is no small benefit to see and observe what good we have had by our obedience to God and how grace hath been rewarded by grace in our persons This I had to wit all the former fruits because I kept thy precepts and this is the seventh felt fruit of faith that a man may enjoy the approbation and comfort of the fruits of faith 12. Those are reckoned keepers of Gods precepts not who have no sinne in them but who study to be free of sinne and to do Gods will This I had because I kept thy precepts 13. It is wisdome to reckon what good we have by faith in God and to endeavour to please him rather then to reckon our temporary and light afflictions in our service as here we are taught CHETH Vers. 57. Thou art my portion O LORD I have said that I would keep thy words 58. I intreated thy favour with my whole heart be mercifull unto me according to thy Word 59. I thought on my wayes and turned my feet unto thy testimonies 60. I made haste and delayed not to keep thy Commandments 61. The bands of the wicked have robbed me but I have not forgotten thy Law 62. At midnight I will rise to give thanks unto thee because of thy righteous judgements 63. I am a companion of all them that fear thee and of them that keep thy precepts 64. The earth O LORD is full of thy mercy teach me thy statutes In this section he laboureth to confirme his faith and to comfort himselfe in the certainty of his regeneration by eight properties of a sound believer or eight marks of a new creature The first whereof is his choosing of God for his portion Whence learn 1. Such as God hath chosen and effectually called they get grace to make God their choice their delight and their portion and such as have chosen God for their portion have an evidence of their regeneration and election also for here David maketh this a mark of his regeneration Thou art my portion O Lord. 2. It is another mark of regeneration after believing in God and choosing of him for our portion to resolve to bring out the fruits of faith in new obedience as David did I have said that I will keep thy words 3. As it is usuall for Gods children now and then because of sinne falling out to be exercised with the sense of Gods displeasure so it is a mark of a new creature not to lie stupid and senslesse under this exercise but to deal with God earnestly for restoring the sense of reconciliation and giving new experience of his mercy as the Psalmist did I intreated thy favour with my whole heart and this is the third evidence of a new creature 4. The penitent believer hath the Word of grace and Covenant of God for his assurance to be heard when he seeketh mercy Be mercifull to me according to thy Word 5. The searching in what condition we are in and examination of our wayes according to the Word and renewing of repentance with an endeavour of amendment is a fourth mark of a new creature I thought on my wayes and turned my feet unto thy testimonies 6. When we do see our sin we are naturally slow to amend our doings but the sooner we turne us to the way of Gods obedience we speed the better and the more speedy the reforming of our life be the more sound mark is it of a new creature I made haste and delayed not to keep thy commandments 7. Enduring of persecution and spoiling of our goods for adhering to Gods Word without forsaking of our cause is a fifth mark of a new creature The bands of the wicked have robbed me but I have not forgotten thy law 8 As it is the lot of Gods children who resolve to be godly to suffer persecution and to be forced either to lose their temporal goods or else to lose a good cause and a good conscience so it is the wisdome of the godly to remember what the Lords Word requireth of us and speaketh unto us and this shall comfort our conscience more then the losse of things temporal can trouble our mindes The bands of the wicked robbed me but I have not forgotten thy Law 9. A sixth mark of a new creature is to be so farre from fretting under hard exercise as to thank God in secret chearfully for his gracious Word and for all the passages of his providence where none seeth us and where there is no hazard of ostentation At midnight I will rise to give thanks unto thee because of thy righteous judgements 10. A seventh mark of a renewed creature is to associate our selves and keep communion with such as are truly gracious and do fear God indeed as we are able to discerne them I am a companion of all them that fear thee 11. The fear of God is evidenced by believing and obeying the doctrine and direction of the Scripture and no other wayes I am a companion of all them that fear thee and of them that keep thy precepts 12. The eighth mark of a new creature is not to rest in any measure of renovation but earnestly to deal with God for the encrease of saving knowledge and fruitfull obedience of it for Teach me thy statutes is the prayer of the man of God in whom all the former marks are found 13. As the whole creatures are witnesses of Gods bounty to man and partakers of that bounty themselves so are they pawnes of Gods pleasure to bestow upon his servants greater gifts then these even the encrease of sanctification in further illumination of minde and reformation of life for this the Psalmist useth for an argument to
it is called here The law of thy mouth to direct and inforce our obedience 2. The spiritual advantage which a holy man doth make of Gods VVord is more worth then all earthly riches The law of thy mouth is better unto me then thousands of gold and silver IOD Ver. 73. Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 74. They that feare thee will be glad when they see me because I have hoped in thy word In this section is set down the example of the right carriage of a believer brought out of one calamity and cast into another his good behaviour consisteth in these six duties The first is to guard well against sin by seeking wisdome from God to bear well the tentation of new trouble Whence learn 2. Albeit nothing can satisfie misbelief yet true faith will make use of the most common benefit of Creation to strengthen it self Thine hands have made me and fashioned me 2. It is a good way of reasoning with God to ask another gift because we have received one and because he hath given common benefits to ask that he would give us also saving graces Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments 3. Seeing God is our Creator and the end of our Creation is to serve God we may confidently aske whatsoever grace may enable us to serve him as the Psalmists example doth teach us 4. As the afflicted Petitioner for grace to obey Gods Commandments is strengthened in his faith by the hope of the glory which may come unto God by his holy behaviour so also is he strengthened in his prayer by the hope of the edification which others the Lords children may have by beholding his carriage They that feare thee will be glad when they see me 5. It should be the joy of all believers to see one of their number sustained and borne out in their sufferings for in the proof and example of one sufferer a pawne is given to all the rest that God will help them in the like case They that feare thee will be glad when they see me 6. The Lord shall so work for the man that hopes in his Word that both he and others shall have cause to be glad for the grace of faith and hope bestowed on him They shall be glad when they see me because I hoped in thy word Ver. 75. I know O LORD that thy judgements are right and that thou in faithfulness hast afflicted me The second duty of the suffering beleever is to â—ustifie God in afflicting of him Whence learn 1. Albeit we see not the particular reasons of Gods dispensation yet the belief of the Lords righteousnesse and wisdome should quiet our mindes from all murmuring and disputation and suspicion about the Lords doing as here is done I know O Lord that thy judgements are right 2. It is not sufficient that we justifie God and forbear to murmure against Gods afflicting of us but we must believe that God out of love doth afflict us by way of performing of his Covenant unto us I know that thou in thy faithfulness hast afflicted me Ver. 76. Let I pray thee thy merciful kindness be for my comfort according to thy Word unto thy servant 77. Let thy tender mercies come unto me that I may live for thy law is my delight The third duty of the afflicted servant of God is to seek comfort from God according to his promise Whence learn 1. Albeit we know that our sins have drawn on our affliction yet that must not hinder us to seek comfort from God in that afflictionâ— and nothing can comfort the afflicted except the sense of Gods kindnesse and mercy to him Let I pray thee thy merciful kindnesse be for my comfort 2. Albeit full remedy be promised in the Word and albeit salve for every sore be treasured up there yet the sweet effect of these promises we cannot have without dealing with God by prayer to apply in particular what faith in the Word beleeveth in general Let thy merciful kindnesse be for my comfort according to thy Word 3. To the end we may have the benefit of the promise it is wisdome to thrust in our selves among those to whom the promise is made under one title or other as we can and to put our name in Gods Writ Let comfort come into me according to thy Word to thy servant that is the Word of Promise which is made to servants and so to me and so let it come to me 4. The sense of Gods tender mercy to the beleever is the very life of the beleever it is death to him to want it Let thy tender mercies come unto me that I may live 5. As we love the sense of Gods mercy so must we love Gods Word and studie the obedience of faith and he who hath the one may pray and hope for the other Let thy tender mercies come unto me for thy law is my delight Ver. 78. Let the proud be ashamed for they dealt perversly with me without a cause but I will meditate in thy Precepts The fourth duty of the afflicted servant of God especially by persecution is to pray against his enemies and then to go on in his way of serving God VVhence learn 1. Proud gracelesse impenitent men will not prove friends to the godly but unreasonable persecutors of them as they finde occasion The proud have dealt perversly with me without a cause 2. When the proud and wicked in the world are our party God will be a friend to us who do seek for relief from him and will disappoint them of their plots against us Let the proud be ashamed for they dealt perversly with me without a cause 3. Persecution by the wicked maketh and should make the godly studie to understand the Word of God more clearly and fully then before Let the proud be ashamed but I will meditate in thy Precepts 4. The best defence against persecution is to stand fast in a good cause and studie obedience to Gods Word for by this meanes the afflicted do remain Gods servants and the Lord is engaged to do for them as his servants for this is the course the Psalmist taketh Ver. 79. Let those that feare thee turne unto me and those that have known thy testimonies The fifth duty of the afflicted and persecuted is to labour to know friendship and fellowship with others who are godly which may both strengthen themselves and others VVhence learn 1. As it should not seem strange unto us if the godly forsake our fellowship when we are persecuted seeing God doth suffer this for the humbling and trying and turning us to believe in God alone so it is our duty to recover them who have deserted us and to draw them in unto us again and to pray to God to further us Let those that feare thee turne unto me doth teach all this 2. As God when
of the evil which is contrary to the good which is promised and commanded in the Scripture The first evidence is his hatred of the most secret and meanest degrees of actual breaches of the Lords law and for this protestation he giveth three reasons Whence learn 1. With earnest love to good hatred of evil necessarily must be joyned as the connexion of these duties in several sections doth teach 2. Every dislike of evil is not sufficient but perfect hatred is required of us against all sorts and degrees of sin I hate vain thoughts 3. All sinful courses in Religion or conversation such as are all those that are not warrantable by Gods Word are unprofitable and shall disappoint all those who do follow them I hate vaine thoughts 4. Hatred of sin is then acceptable to God when it floweth from the love of Gods Word set down in Scripture But thy law do I love And this is the first reason of his protestation 5. The protection and defence which is to be found in God against the evil of trouble should strengthen the believer in the hatred of the evil of sin as here it doth Thou art my hiding place and my shield and this is the second reason of his protestation 6. Faith in Gods Word is the fountain of the hating of sin and confiding in God I hope in thy Word and this is the third reason of his protestation Ver. 115. Depart from me ye evil doers for I will keep the Commandments of my God A second evidence of his hatred of sin is his renouncing all fellowship in sinning with whatsoever person or persons let them seek Associates where they list he would have no fellowship with them in the unfruitful works of darknesse Whence learn 1. He that would eschew sin must beware to comply with wicked men in their wicked courses and in this respect must separate from them not altogether from conversing with them for then a man must go out of the world but from fellowship with them in evil doing for in this respect is it that he saith Depart from me ye evil doers 2. Nothing can save a man from complying with sinners but sincere resolution to keep Covenant and Communion with God and not to displease him For I will keepe the Commandments of my God Vers. 116. Vphold me according unto thy Word that I may live and let me not be ashamed of my hope The third evidence of his hatred of sin is partly his estimation of it as a shameful thing and partly his prayer to be preserved from the shame which sin doth draw after it Whence learn 1. The believer doth not lean to his own strength or holy purpose but is sensible that he shall easily fall into sin except God preserve spiritual life in him and therefore he prayeth Uphold me that I may live 2. Albeit a beleever be not able in himself to persevere yet because of Gods promise to hold up the weak who lean unto him he may be confident to stand Uphold me according to thy VVord that I may live 3. Sin should therefore be hateful because it bringeth shame to the sinner of it self and shameful disappointment of his hoped for felicity Uphold me and let me not be disappointed of my hopes Ver. 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually The fourth evidence of his hatred of sin is his fear of mischief and perishing which he cannot eschew except by Gods preserving of him in the course of his obedience VVhence learn 1. The strongest believer is most sensible of his own weaknesse and most afraid to sin and most apprehensive of the evil of sinning and of the good of persevering in the obedience of God therefore again he prayeeh Hold thou me up and I shall be safe 2. Gods preserving a man from sinful courses giveth great encouragement to him to persevere sincerely in the obedience of all Gods commands Hold thou me up and I will have respect unto thy statutes continually 3. The believer may undertake any duty provided he take God for the surety of his performance who if he be sought unto by prayer and relied upon in the use of the meanes will not refuse to inable us to performe whatsoever duty we shall undertake Hold thou me up and I will have respect unto thy statutes continually Vers. 118. Thou hast troden down all them that erre from thy statutes for thy deceit is falshood 119. Thou puttest away all the wicked of the earth like drosse therefore I love thy testimonies The fifth evidence of his hatred of sin is his observation of the mischief decreed and begun to be executed against evil doers Whence learn 1. It is a special meanes to preserve us from sinful courses to observe the mischief which followeth thereupon Thou hast troden down them that erre from thy statutes 2. Only they who fear to sin do see the evil of other folks sinning and only they can make good use of Gods judgement on others who are sensible of the merit of sin if they should fal into it themselves for this is the observation of a believer 3. Albeit the wicked hold their head high and lift up themselves in their sinful courses against God yet he hath already trod down many such persons and hath decreed to tread down all of that sort Thou hast troden down all them c. 4. Not only such as openly and grossely are wicked and prophane but also all they who please themselves in the by-pathes of their own wandering and do not care for pleasing of God shall perish Thou hast troden down all them that erre from thy statutes 5. Whatsoever be the baits of pleasure profit and preferment which draw men from the obedience of God and whatsoever be the excuses pretences and confidences which do secure the impenitent sinners consciences all will be found to be selfe-deceit lies and vanity For their deceit is falsehood 6. The godly and wicked live together in the visible Church as drosse and good mettal but God who is the purger of his Church will not fail by diversity of trials and judgements to put difference between them and at last will make a perfect separation of them and cast away the wicked as refuse Thou puttest away all the wicked of the earth as drosse 7. The destruction of evill doers as it should make us hate sinne so should it move us to love the course of holinesse Thou puttest the wicked away therefore I love thy testimonies Vers. 120. My flesh trembleth for fear of thee and I am afraid of thy judgements The sixth evidence of his hatred of sinne is the fear he had of Gods threatening and wrath and judgements Whence learn 1. A render heart is easily affected as with Gods mercies so also with Gods judgements My flesh trembleth 2. The godly because of the remainder of sinne in them and their natural frailty are not exempted from the
blessed condition of the true Church of God and rejoyce therein all his dayes Thou shalt see the good of Ierusalem all the dayes of thy life thou shalt see peace upon Israel PSALME CXXIX THe scope of this Psalme is to confirme the faith of Gods people against persecution The parts thereof are two The former is praise to God for delivering many times his Church from the oppression of persecutors v. 1 2 3 4. The other hath a prophetical curse against the enemies of the Church v. 5 6 7 8. Vers. 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me In praising God for the Churches delivery lately granted to her he calleth to minde many by past persecutions wherein the Lord had preserved his Church from overthrow Whence learn 1. The visible Church from the beginning of the world is one body and as it were one man growing up from infancie to riper age for so speaketh the Church here Many a time have they afflicted me from my youth 2. The wicked enemies of the Church they also are one body one adverse armie from the beginning of the world continuing war against the Church Many a time have they afflicted me from my youth 3. As the former injuries done to the Church are owned by the Church in after-ages as done against the same body so also the persecution of former enemies is imputed and put upon the score of present persecutors Many a time have they afflicted me from my youth may Israel now say 4. New experiences of persecution when they call to minde the exercises of the Church in former ages serve much for encouragement and consolation in troubles Many a time have they afflicted me may Israel now say 5. Albeit this hath been the endeavour of the wicked in all ages to destroy the Church yet God hath still preserved her from age to age Yet they have not prevailed Vers. 3. The Plowers plowed upon my back they made long their â—â—rrowes 4. The LORD is righteous he hath cut asunder the cords of the wicked He repeateth the same praise of God in delivering his Church from oppression of the enemie under the similitude of cutting the cords of the plough which tilleth up another mans field Whence learn 1. The enemies of the Church do no more regard her then they do the earth under their feet and do seek to make their own advantage of her as usurpers use to do in possessing and labouring of another mans field The Plowers plowed upon my back 2. The Lord useth to suffer his enemies to break up the fallow ground of his peoples proud and stiffe hearts with the plough of persecution and to draw deep and long furrows on them They made long their furrowes 3. What the enemies do against the Church the Lord maketh use of it for manuring the Church which is his field albeit they intend no good to Gods Church yet they serve in Gods wisdom to prepare the Lords people for receiving the seed of Gods Word for the similitude speaketh of their tilling of the Church but nothing of their sowing for that is reserved for the Lord himself who is Owner of the field 4. When the wicked have plowed so much of Gods husbandry as he thinketh good to suffer them then he stoppeth their designe and looseth their plough He hath cut asunder the cords of the wicked 5. In all the exercise of the Church and in all Gods patience towards the persecutors thereof and in his delivering of the Church and punishing of the wicked the Lord is upon a laudable work of chastising humbling trying and training his people to better service and shewing of his mercy on his people when they are humbled and of his justice against the wicked The Lord is righteous he hath cut asunder the cords of the wicked Vers. 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grasse upon the house tops which withereth afore it groweth up 7. Wherwith the mower filleth not his hand nor he that bindeth sheaves his bosome 8. Neither do they which go by say The blessing of the LORD be upon you we blesse you in the Name of the LORD In the latterpart of the Psalme he prayeth against all the enemies of the Church and curseth them Whence learn 1. All those are the enemies of the Church who love her not who seek not her welfare who are glad when it goeth ill with her and do envie her prosperity They hate Zion 2. Confusion of face and destruction shall be their portion who are enemies to Gods people and the Church may lawfully pray for it in the general Let them all be confounded and turned back who hate Zion 3. Albeit the trouble of the Church which she sustaineth by persecution seem long yet the time of the persecutors is but short like the time of grasse on the house top which withereth ere it grow up their glory is but a vain shew like the greennesse of grasse on the house top their high place is their ruine as the house top exposeth the grasse on it to the greater heat of the Sun their strength wanteth root like the grasse on the house top which withereth before it grow up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome 4. To salute the reapers of the field or any within the visible Church whom we finde about their lawful labour or employment and to pray God to speed them and blesse them is not unlawful nor a taking of Gods Name in vain when done honestly for in the Psalmists dayes it was the laudable custome of Gods people as they went by the reapers of the field to say The blessing of the Lord be upon you we blesse you in the Name of the Lord 5. It is no small losse which the wicked persecutors of the Church sustaine by this that their work is not blessed unto them of the Lord and that they shall want the benefit of the prayers of the Church for they shall be as the grasse which cometh to no ripeness nor good fruit whereupon any man can crave a blessing from God unto them they who go by them at this their work shall not say The blessing of the Lord be upon you we blesse you in the Name of the Lord. PSALME CXXX THis Psalme containeth the exercise of the Psalmist wrastling under the sense of sin with fearful tentations which were like to overcome him wherein he prayeth for relief v. 1 2. opposeth Gods mercy to his justice v. 3 4. and waiteth for comfort v. 5 6. then he bringeth forth the use which he maketh of the relief and comfort which God gave unto him by encouraging the Church to trust in Gods mercy because he will deliver his people from all trouble and sin v. 7 8. Ver. 1. OVt of the depths
from them for a time yet they cannot debar them from seeking favour and pardon according to the Covenant of grace especially when they are studying to serve God as this example teacheth us And enter not into judgement with thy servant 5. There is no way of justification by the works of the Law neither before regeneration nor after but only by grace for David a man of singular holinesse saith Enâ—er not into judgement with thy servant for in thy sight shall none living be justified to wit if thou enter into judgement with him according to the Law of works Ver. 3. For the enemie hath persecuted my soule he hath smitten my life down to the ground he hath made me to dwell in darknesse as those that have been long dead 4. Therefore is my spirit overwhelmed within me my heart within me is desolate The reasons of his prayer are two the first is taken from the miserable condition wherein the violence and oppression of the enemie hath driven him v. 3 4. the other is from his careful use of the meanes for finding grace v. 5 6. In the first reason Learn 1. After we have fled to Gods mercy according to the Covenant of grace for remission of sin we may confidently lay forth all our worldly trouble before God and hope for relief as here David doth 2. It is not strange to see the godly in a manner wracked by their persecutors and undone in their worldly condition for so was David served The enemie hath persecuted my soul he hath smitten my life down to the ground he hath made me dwell in darknesse as those that have been long dead and this he speaketh in regard of his being hunted from place to place and forced to hide himself in the wildernesse and at length to take banishment upon him and to live among idolaters in the land of darknesse 3. Troubles when they are long continued are able to daunt the natural courage of the stoutest of Gods servants for God for emptying of his owne children of self-conceit and humbling them in the sense of their own weaknesse useth to suffer trouble to have more weight then they could before-hand apprehend as here Therfore is my spirit overwhelmed within me my heart within me is desolate 4. How heavie soever trouble be found and how unable soever we finde our selves to bear it any longer yet must we not succumbe nor give over wrestling but must present our case unto the Lord as this example doth teach us Ver. 5. I remember the dayes of old I meditate on all thy works I muse on the work of thy hands 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah From the second reason of his prayer taken from the conscience of his diligent use of the ordinary meanes for finding comfort and relief Learn 1. The remembrance of our own former experience and of the experience of others of the Saints set down in Scripture which should have force to support our faith albeit we have nothing of our own experience is a fit exercise for a fainting soul under trouble as here we see I remember the dayes of old I meditate on all thy works 2. The meditation of the works of Creation and Providence is a fit meanes also to support our faith in Gods Word albeit we have no example nor experience of any who had been in the like condition before us for therein we shall finde the evidence of what the wisdom and Omnipotency of God can do in performing of promises I muse on the works of thy hands 3. Before we can draw profit by the pledges of Gods power apparent in his works we must resolve to meditate and muse upon them at leasure for a slight look of these will not draw forth the profitable use of them I remembered I meditate I mused saith David 4. With meditation upon Gods works earnest prayer must be joyned I stretch forth my hands unto thee 5. When faith seeth not only a promise of help but also by the experience of others who have been helped a probability also of its coming speed it raiseth a drought and longing for the fruit of the promise and keepeth the eye fixed upon God without looking for relief from any where else My soul thirsteth after thee as a thirsty land Ver. 7. Heare me speedily O LORD my Spirit faileth hide not thy face from me lest I be like unto them that go down into the pit In the rest of the Psalme he presseth this prayer in nine petitions more particular The first is for speedy deliverance the second for some blink of favour and both these have their reasons adjoyned in this verse Whence learn 1. Sore trouble and long delaying of Gods help is able to shake faith and weaken courage Hear me speedily O Lord my heart faileth 2. The beleever must never give over seeking of Gods help how nigh soever he be to failing and falling off Hear me O Lord my spirit faileth me 3. Faith maketh use of extreme dangers and instant destruction as of wings to mount it self up unto God for death and destruction cannot be so nigh but faith findeth time to flee to its refuge and run to God to interpose himself before destruction be executedâ—s Hear me speedily my spirit faileth 4. The Lords displeasure apprehended in trouble is more terrible then the trouble it self and the least intimation of his favour is very life and delivery for Hide not thy face from me was here Davids deepest distresse and the shewing of the least blink of Gods favour should have relieved him 5. The Lord will not suffer his childrens faith to be over set albeit he suffer it to be hardly assaulted Hide not thy face from me lest I be like to them that go down to the pit or lest I be like to them that perish 6. The sense of trouble and weaknesse in Gods children acknowledged before God is more able to bear them through from under their troubles then all the stupid stoutnessâ— of contumacious mindes as the experience of this Champion David sheweth unto us Vers. 8. Cause me to hear thy loving kindnesse in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soule unto thee The third petition is for timous comfort in the Word of promise and the fourth is for direction in the way of Gods obedience and both have their reasons adjoyned in this verse Whence learn 1. The consolation which the believer doth seek is that which is promised in the Word and he will content himself with the comfort which cometh by hearing till the full effect of the promise come Cause me to hear thy loving kindnesse 2. That comfort is indeed early and sufficiently timous which cometh before we perish or despair Cause me to hear thy loving kindnesse in the morning 3. Trusting in God without comfort is a reason to perswade