them captâ—ves Vers. 47. Save us O LORD our God and gather us from among the heathen to give thanks unto thy holy Name and to triumpth in thy praise 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD The last part of the Psalm wherein the Psalmist draweth two conclusions from what he hath been speaking and teacheth the Church to do the same in their sad afflictions The one is a prayer for the fresh experience of the like mercy unto the Church and to every member thereof in their time v. 47. The other is a praising of God in assurance of faith that he would certainly do so v. 48. Whence learn 1. The right use of the history of Gods mercies to his Church is to go to God in humility and to encourage our selves to seek and expect the like to our selves Save us also saith the Church here 2. Seeing God in shewing mercy to his people doth alwayes respect the Covenant it is good for the sinner not to quit his interest therein but to claime new experience of mercy according to the tenour thereof For this respect the Church prayeth here Save us O LORD our God 3. The visible Church may be so defaced for a time that howsoever the visible members thereof can never cease to be but one generation shall follow another yet the outward societies and solemne assemblies of the Church may be dissolved and disappear by scattering of them as this part of their prayer Gather us doth import 4. It is a heavie affliction for the godly to live in the company of enemies and of men of a false Religion from this evil they desire to be delivered Gather us from among the heathen 5. The face of a visible Church wherein we may have the communion of Saints and occasions to dwell together with them and enjoy with them the publick and free use of Religion is a great mercy and worthy that God should be intreated for it Gather us from among the heathen to give thanks to thy holy Name 6. The Lords people are allowed to glory in the LORD and to boast in his praise and the end of their seeking the liberty of free assembling of themselves together should be that they may declare the LORDS praise and glory in him Gather us to give thanks to thy holy Name and to triumph in thy praise 7. When we have prayed according to Gods will we should take our prayer for granted and leave it lying at GODS feet as the Church doth here 8. Let the LORD do to his Covenanted people what he pleaseth they shall never want reason to praise thank and blesse him for the closing of this Psalme teacheth so much Blessed be the LORD GOD of Israel 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people and whatsoever become of temporal things there is reason of blessing GOD for spirituall and everlasting mercies and to say Blessed be the LORD GOD of Israel from everlasting to everlasting 10 When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers It is the Brides part and the part of every Member of the Church to joyne in the thanksgiving and subscribe with acclamation unto the blessing of GOD And let all the people say Amen 11. When the Believer hath in his own person given thanks to God he should stirre up others according as his station calleth him unto it to praise the LORD also as here is done Praise ye the LORD PSALME CVII THis is a Psalme of praise for Gods gracious and wise dispensations towards men In the former part whereof the Psalmist reckoneth four exercises of Gods people by Gods justice bringing them to straits and by his mercy delivering them again The first exercise is by banishment and by the Lords bringing them back from it to v. 10. The second is by captivity and imprisonment and delivery out of it to v. 17. The third is by bodily sicknesse and recovery from it to ver 23. The fourth is by danger by Sea and delivery out of it to ver 33. In the latter part of the Psalme he praiseth God for his wise dealing with people and Nations in changes made among them in their lands persons goods and estates for the good of his own and overthrow of the proud One change is of a fertile into a barren wildernesse for the Inhabitants sins v. 33 34. Another change is of a barren land into a fertile and plentiful soile well peopled to v. 39. A third change is wasting and spoyling of a well peopled and fertile Countrey v. 39. A fourth change is pulling down Princes and Statesmen and confounding of them so that they know not what to do or whither to go v. 40. The fifth change is the lifting up of the poor and desolate and enlarging of them in all respects v. 41. The best witnesses of which changes are the godly and wise observers of Gods providence who for a reward of their observation shall have comfortable use and benefit of all Gods dispensations v. 42 43. Ver. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. Let the redeemed of the LORD say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South He exhorteth all to give thanks unto the Lord and specially the Lords redeemed ones brought back from exile out of all countreys where they wandered Whence learn 1. Unto no duty are we more dull and untoward then to the praise of God and thanksgiving unto him neither is there any duty whereunto there is more need that we should be stirred up as this earnest exhortation doth import O give thanks unto the Lord. 2. Whether men do acknowledge the grace and bounty of the Lord or not he is worthy to be thanked and praised partly because of his liberal and ready communicating his goodnes freely not only to not deserving but also to ill deserving persons and that out of meer mercy and partly because he followeth the man who hath found mercy with mercy more and more and partly because he refuseth to no man mercy who seeketh it or shall seek it of him at what time soever to the worlds end For so much saith the reason of the exhortation For he is good for his mercy endureth for ever 3. Every man hath matter and reason and obligation lying on him to praise God but specially such as have more paâ—ticular oftner and greater experience of mercies then others have had Let the redeemed of the Lord say so 4. Redemption made by Christ of his own Elect is the fountaine of every particular benefit bestowed upon them for the Elect are called the reedeemed of the Lord here before the particular delivery from
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
of the heathen are silver and gold the work of mens hands 2. How delectable soever the invention of images or worshipping of idols seem to be yet do these vanities bring nothing to the worshippers save grief and vexation for so doth their name in the Original import 3. Worshippers of images are not esteemed according to their intention and profession when they say they worship the thing represented by them but are to be judged by Gods verdict of them who hath pâ—onounced their gods to be no other thing then their images which are shaped by the Artificer like a man They have mouthes but they speak not c. 4 Idolatry is a benumming sin which bereaveth the idolater of the right use of his senses and reason They that make them are like to them 5. Beside outward worship offered by idolaters to their images they are found to offer unto them also the inward worship of their souls They trust in them and in trusting in them or looking for any good by them they are but brutish or like senselesse blocks So is every one that trusteth in them Vers. 19. Blesse the LORD O house of Israel blesse the LORD O house of Aaron 20 Blesse the LORD O house of Levi ye that fear the LORD blesse the LORD 21. Blessed be the LORD out of Zion which dwelleth at Ierusalem Praise â—e the LORD In the close of the Psalme the Psalmist exhorteth all ranks of the godly both publick Officers and private members of the Church to blesse God and giveth example of obedience in his own person Whence learn 1. As the whole incorporation of the Church receiveth common benefits from God more then any incorporation beside and as every rank and order of people do receive benefits more particularly to themselves so should the whole incorporation together and every one of every rank give prâ—ise unto God and set forth his blessednesse before others as their vocation permitteth for Blesse the Lord O house Israel is spoken to the whole incorporation and Blesse the Lord O house of Aaron doth speak to the Priests and Blesse the Lord O house of Levi is directed to the under officers of Gods house 2. Albeit all men are exhorted and each person in their several places called upon yet they only who feare God will discharge the duty conscionably therefore after all it is said Ye that fear the Lord blesse the Lord. 3. The true worshipper of God draweth this special point of Gods praise from Gods manifesting of himself to his Church in and through and for Christ for this is signified by the types figures and tokens of his presence in Sion and Ierusalem Blessed be the Lord out of Sion which dwelleth at Ierusalem 4 When the song of praise is sung unto God the work of his praise is not enâ—ed but must be continued renewed and followed still Praise ye the Lord. PSALME CXXXVI THis Psaime is an exhortation to confesse Gods goodnesse and and mercy and to praise and thank him for the manifestation thereof in so many sundry works of his upon this ground because the fountain of his mercy whence his works did flow doth run still and endure for ever to the benefit of his owne people in special The reasons of the exhortation unto thanks and praise are set down in order so many in number as the verses are unto every one whereof is added one common reason from the everlasting endurance of his mercy In the fiâ—st place the exhortation is thrice propounded with reasons taken fâ—om the Lords attributes or names v. 1 2 3. In the second place reasons are given from his works and in special from the work of Creation v. 4 to v. 10. In the third place reasons are given from the work of Redemption of Israel and bringing them forth out of Egypt planting them in Canaan from 10 to v. 23 In the fourth place reasons of thanks are given from his late mercy to the Church in the Psalmists time v. 23 24. And last of all a reason is given from his goodnesse to all living creaâ—ures v. 25. whereupon he closeth with an exhortation unto thanksgiving to the God of heaven v. 26· Vers. 1. O Give thanks unto the LORD for he is good for his mercy endureth for ever 2. O give thanks unto the God of gods for his mercy endureth for ever 3. O give thanks to the Lord of lords for his mercy endureth for ever From the threefold exhortation to give thanks with the reasons subjoyned thereto â—earn 1. When we have praised God for what reasons we have offered unto us in one Psalme we must begin again and praise for other reasons and when we have done so we have not overtaken our task the duty lieth still at our door to be discharged afresh as this Psalme doth shew 2. God is to be acknowledged and praised as the fountain of the being continuance and preservation of all things that are in the world and as the performer of all his promises O give thanks unto the Lord Iehova 2. The knowledge of Gods attributes properties or Name and in special of his goodnesse is able to draw forth the praising of God from every believer O give thanks unto the Lord fâ—r he is good 3. Neither is God weary of doing good nor is his mercy spent by what he hath already let forth of it but it continueth as a river still running For his mercy endureth for ever 4. Whatsoever is the Lords praise is for our profit and advantage and so is a matter of thanks from us unto his majesty O give thanks unto the Lord for he is good 5. The Lord is more excellent then all the Magistrates Rulers Princes and Kings in the world yea he hath all those perfections joyned in one in him which idolateâ—s do feigne to be scattered among their idols of whom they conceive one to excel in one thing and another in another thing O give thanks to the God of gods 6. To whom the Lord is God by Covenant he is alwayes and for ever their God For his mercy endureth for ever 7. God is the only sovereign Lord of all things and the only Potentate who hath absolute right and absolute power to do what he pleaseth and can when he will overtop all principaâ—ities and powers to the benefit of his followers O give thanks to the Lord of lords 8. The perpetuity of Gods mercy doth make the benefit of Gods sovereignty forth-coming for ever to the believer and to stand as a matter of constâ—nt praise and thanksgiving to him Give thanks to the Lord of lords for his mercy endureth for ever Vers. 4. To him who alone doth great wonders for his mercy endureth for ever 5. To him that by wisdom made the Heavens for his mercy endureth for ever 6. To him that stretched out the earth above the waters for his mercy endureth for ever 7. To him that made great lights for his mercy endureth for ever 8. The
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
godly persecuted nor hinder their accesse unto God or Gods befriending of them for so teacheth the Psalmist But do thou for me O God the Lord. 2. It concerneth God in his glory as to punish his foes so to defend his friends and children Do thou for me for thy Names sake 3. The plea of the believer is not his own goodness but the readiness of Gods mercy unto Supplicants Because thy mercy is good deliver thou me 4. Because God is good and merciful therefore he will not suffer his own to perish in their affliction Because thy mercy is good deliver thou me 5. Before the Lord do comfort his children in their affliction he bringeth them to the sense of their own insufficiency and of their need of his help and when this poverty of spirit is given it is a fore runner of delivery Deliver thou me for I am poor and needy 6. As the Lord by affliction doth waken the sense of sin and wound the mans spirit so is he a ready Physician to the contrite Deliver thou me for my heart is wounded within me 7. This mortal life is like a shadow and when affliction is superadded to mortality mans life is like the shadow of the evening which is speedily stretched forth til it vanish and when a Saint is in this condition he may expect the fruit of Gods compassion as here Deliver me for I am gone like a shadow when it declineth 8. The children of God must not look for any certain dwelling place but to be driven to and fro by persecution as the winde maketh the locust to leap from place to place I am tossed up and down as the locust 9. The grief of the godly under persecutioâ— may overcome the natural comfort of meat and drink and bring their body to wasting leannesse My knees are weak through fasting and my flesh faileth of fatnesse 10. As it is usual for the wicked to mock the godly being brought low by persecution so there is no part of the crosse more heavie to the godly then derision I became also a reproach unto them when they looked upon me 11. That which God doth threaten for a curse on the wicked may for the point of outward calamity fall upon the dearest children of God as what is threatened Deut 28. in sundry things is here found on the persecuted childe of God I became a reproach unto them they shaked their heads Vers. 26 Help me O LORD my God O save me according to thy mercy 27. That they may know that this is thy hand that thou LORD hast done it 28. Let them curse but blesse thou when they arise let them be ashamed but let thy servant rejoyce 29. Let mine adversaries be clothed with shame and let them cover themselves with their own confusion as with a mantle He prayeth again for help and addeth more reasons especially this reason that so the difference of Gods dealing with his servants and with his foes may the better appear Whence learn 1. As trouble is lengthened and lyeth on so must prayer be repeated and insisted upon as here Help me O Lord my God and save me according to thy mercy 2. When the Lords children do perceive that Gods honour is obscured by their suffering they become no lesse desirous to have God restored to his honour then to have themselves delivered from trouble Save me that they may know that this is thy hand that thou Lord hast done it 3. Albeit the Lord be the inflicter of the troubles of the godly for their trial and for manifestation of his truth toward them and grace in them yet the world cannot perceive this till God lift up the hand of his own out of trouble Save me that they may know that this is thy hand and that thou Lord hast done it 4. When God sheweth himself reconciled to a soul light ariseth in trouble to let them see both their own relief and the overthrow of their adversaries as here is shewen in the proposition of the condition of the godly and their enemies 5. It matters not what the enemie speak against the godly so long as God approveth them yea the more the enemie be despiteful the more will the Lord be kinde to his servants Let them curse but blesse thou 6. When the controversie between the godly and their persecutors cometh before the Lord to be judged shame shall cover the face of the persecutor and Gods childe shall rejoyce When they arise to wit for pleading of their cause let them be ashamed but let thy servant rejoyce 7. The pretences whereby the wicked deceive their own consciences in persecuting the Saints shall be their sin and their shame and confusion Let mine adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle Ver. 30. I will greatly praise the LORD with my mouth yea I will praise him among the multitude 31. For he shall stand at the right hand of the poore to save him from those that condemne his soule He closeth his prayer and the Psalme comfortably Whence learn 1. Albeit the persecuted children of God be put to mourning and prayer for a time yet the issue of their exercise shall be joy and praise For I will greatly praise saith the Supplicant here 2. It is not unusual to God to make the delivery of his children manifest before the people who were witnesses of their hard usage by the wicked and to make his servants to proclaim his praise with their own mouth I will greatly praise the Lord with my mouth yea I will praise him among the multitude 3. As Satan v. 6. shal stand at the right hand of the Persecutor both to drive him on to perdition in his sin and then to accuse him torment him for it so shall the Lord stand at the right hand of his persecuted servants in their lowest condition to strengthen them under their trouble and to deliver them out of it For he shall stand at the right hand of the poor to save him from them that condemn his soul. 4. Albeit the experience of the promised delivery be not yet come yet the foresight of it by faith in Gods Word and gracious nature is sufficient cause of joy to the persecuted Saint and matter of praise unto God I will greatly praise the Lord with my mouth for he shall stand at the right hand of the poor to save him PSALME CX THis Psalme containeth the doctrine of Christ God and man in one person concerning his everlasting Kingdom and Priesthood whose Kingdom albeit begun to be manifested among the Jewes yet was to be extended unto the Gentiles with great success v. 1 2 3 As for his Priesthood he is setled therin for ever by an Oath v. 4. and that with the overthrow of his enemies how great or many soever v. 5 6. yet not without Christs sufferings by which he was first to be humbled and then to be exalted v. 7.
The fifth reason of Gods praise is the evidencing of his power put forth before his people in so wonderfull and miraculous a manner as no cause can be given of the works wrought for his people in their coming out from Egypt their entry into Canaan and in the wildernesse except only Gods extraordinary manifestation of his presence amongst his people and for them which the Psalmist bringeth forth by asking the cause of these miracles answering the question by the terrible presence of God Whence learn 1. The Lord can work so clearly for his people that the most stupid and brute souls shal be convinced of his respect to his children as this experience doth shew 2. If Atheisme and unbeliefe in men could finde any natural reason or any pretence of reason whereby they might obscure the glory of Gods doing for his people they would not faile to do it as this interrogation teacheth What ailed thee O thou Sea c 3. The more narrowly the works of the Lord are looked unto the more evidently doth his power and presence appeare in working them as the answer unto the question and holding forth the Lords presence twice for the cause of such changes on the creatures do shew 4. The end and use of Gods power manifested in favour of his people is first that all flesh should fear God and stand in awe of him and next that his covenanted people should look upon his terrour as their bulwarke Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Vers. 8. Which turned the rock into a standing water the flint into a fountain of waters The sixth reason of Gods praise in the woâ—k of delivery of his people out of Egypt is his wonderfull provision for their drink in the dry wildernesse by dissolving the flinty rock into water Whence learn 1. Whomsoever the Lord doth redeem and set upon their way to heaven he will provide for whatsoever is necessary for their sustentation and comfort in their journey as his providing of drink for the camp of Israel giveâ—h proof 2. We being called of God to follow our Redeemer till we be put in possession of promises must not stand for any difficulty or disappearance of meanes for our sustentation and comfort for God can work his purpose by contrary-like meanes He turned the rock into a standing water the flint into a fountaine-of waters PSALM CXV THe Church of Israel being under the power of the heathen and unable to help themselves do flee to God for relief and in the former part of the Psalm they pray for delivery strengthening their hope to be heard by foure arguâ—â—â—ts unto v. â— In the latter part the Church is encourageâ— to trust in God and to expect deliverance in due time by several reasons all serving to confirme their faith unto the end of the Psalme Vers. 1. NOt unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake In praying for relief from the bondage of idolaters they reject all confidence in themselves and bring arguments of their hope to be helped from other grounds Whence learn 1. It is no strange thing to see Gods people for their chastisement or trial put under the power of idolaters as this experience of Israel doth shew 2. When we seek any thing from God we ought to acknowledge our own unworthinesse and ill deserving and to renounce all confidence in our selves Not unto us give the glory saith the Church here 3. Albeit the Lords afflicted people may want all ground of hope from their own behaviour yet grounds of hope can never be wanting when they look to Gods mercy and truth and the glory of his grace in helping of them Not unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake Vers. 2. Wherefore should the heathen say Where is now their God The second reason of hope to have their 〈◊〉 granted is because if the Lord do not deliver them idolaters under whose power they do lie will continue to blaspheme the true Religion and the true God whom the true Church doth worship Whence learn 1. The enemies of the Church are ready to blaspheme the true Religion when the Lords people are brought in straits and under their power as here The heathen say Where is now their God When we have brought our selves in misery and our Religion in danger of disgrace we ought to be more carefull to have the Lord restored to his honour and true Religion restored unto its own beauty then to be freed from misery for the Church here cannot endure the dishonour of God in their affliction Wherefore should the heathen say Where is now their God Vers. 3. But our God is in the heavens he hath done whatsoever he pleased The third reason of hope to be heard is because God is omnipotent and supreme Governour of all things and his authority is as his power absolute to do what he pleaseth and this reason strengthens also the former reason Whence learn 1. The more the wicked do oppose God and the true Religion the more should his servants assert his glory and truth as the Church doth here saying But our God is in heaven 2. The consideration of Gods absolute power and authority exalteth God above all idols stoppeth all murmuration against his dispensation toward his people and their enemies closeth all disputation against his revealed will and looseth all objections arising from difficulties and impediments which might hinder hope to be helped out of misery as here we see Our God is in heaven he doth whatsoever he pleaseth Vers. 4. Their idols are silver and gold the work of mens hands 5. They have mouths but they speake not eyes have they but they see not 6. They have eares but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throat A fourth reason of hope that the Church shall be delivered from the power of idolaters is because there is no other God to deliver them save the Lord Idols can neither help their worshippers nor hurt Gods people who despise them and therefore his people will hope in their own true God and despise idolaters and their idols both Whence learn 1. Images in the matter of Religion whatsoever they seem to be or represent are but idols for so are they called here 2. Images in Religion profit nothing but bring trouble to men as their name in the original importeth 3. Albeit idolaters do bestow largely upon their Idols and put upon them artificially some shape to represent some perfections by them yet the riches of the matter can give them no excellency They are but silver or gold at the best their forgers and authours are but men for it is sufficient to disgrace any point of Religion if
approve himselfe to both as the Psalmist doth I will walk before the Lord in the land of the living Vers. 10. I beleeved therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars 12. What shall I render unto the LORD for all his benefits towards me He addeth motives unto this his confiden◠〈◊〉 â—opefull engagement Whence learn 1. Faith giveth boldnesse to promise to our selves and of our selves what the Lords Word doth give warrant for I believed therefore have I spoken 2. Faith is our surest holding of Gods blessings more sure then present sense or experience past or begun possession for all those may be interrupted and overclouded but faith laying hold on Gods Word holds fast when all things else do fail I believed therfore I have spoken 3. Our comfort confidence and quietnesse and delivery are so much the sweeter as heavy troubles and tentations have gone before them as here the engagement is more chearful and confidence more precious Because saith he I was greatly afflicted and more specially I said in 〈◊〉 hastâ—â— All men are liars which if we take it of David doth shew that he doubted of the performance of the promise 〈◊〉 â—ingdome made in Gods Name to him by Samuel and therefore was so much the more comforted when he saw the truth of it appear again 4. The servants of God do not stick to confesse their faults and infirmities unto their own shame when thereby God may be glorified as here the Psalmist saith I said in my haste c. 5. Mis-beliefe may sometimes so farre prevaile as it may seem to reigne and aâ— a Judge to sit down and give ouâ— decrees I said in my haste that is I gave it forth as 〈…〉 ion or decree 6. As hastinesse is the proper 〈…〉 belief so it cannot endure long in a belâ—â—â—er but 〈…〉 the time 〈◊〉 inconsiderate passion and 〈◊〉 of tentation I said 〈◊〉 my 〈◊〉 7. When mis-belief dares not directly vâ—nt it selfe against God or Gods expresse Word it fails to â—uarrel with the messenger and his fidelity in his commission I said in my haste All men are liars 8. He that seeth Gods benefits rightly shall see himself unable to give thanks as becomes him and shall be forced to say What shall I render unto the Lord Yea one benefit well considered shall call to minde many by-past and present with it many other present mercies as this one delivery maketh the Psalmist say What shall I render to the Lord for all his benefits towards me 9. The seen impossibility to render due thanks and praise to God for his mercies to us should not hinder us but rather stirre us up to aime at the duty as we are enabled as here it doth the Psalmist Vers. 13. I will take the cup of salvation and call upon the Name of the LORD 14. I will pay my vowes unto the LORD now in the presence of all his people The third engagement is unto expresse praising of God before the Congregation as he had vowed v. 13 14. the reason whereof is given v. 15 16. and the engagement repeated v 17 18 19. In his promising to pay his vows and to give thanks publickly 〈…〉 to the forme of the Levitical ceremony used in drink-offerin◠〈◊〉 as 1 Cor. 10.16 Whence learn 1. All that we can do when God hath bestowed upon us all that can be desired is to acknowlâ—dâ—â— the goodnesse of God and to thank him for it and this also 〈…〉 presented unto God by our High Priest Jesus Christ 〈…〉 is accepted I will take the cup of salvation or I will take the cup of blessing and thanksgiving for salvation granted to me for the true sacrifices sake 2. It is reckoned by God as a point of thankfulnesse for benefits already received to come to God and seek yet more benefits of him as our need requireth as here we see I will take the cup of salvation and call upon the Name of the Lord. 3. In time of straits it is lawfull 〈…〉 of our faith and to tie us the more firmly to give 〈…〉 God to make a vow to God that we will praise him 〈…〉 we vow nothing but what God doth allow and 〈…〉 not 〈◊〉 to put an obligement upon God to help 〈…〉 here I will pay my vowes unto the Lord now in presence of all his people 4. When a lawâ—â—ll vow is made we should be mindfull to performe it truly as the Psalmists example here teacheth us Vers. 15. Precious in the sight of the LORD iâ— the death of his Saints 16. O LORD truly I am thy servant I am thy servant and the sonne of thy handmaid thou hast loosed my bonds The motives of this engagement are first because God esteemeth much of the blood of his servants 〈…〉 because God had used him as own of hiâ— own family and made him as a free-born childe to be set 〈…〉 the bondage he was in v. 16. Whence learn 〈◊〉 children are and should study to be more and more good mercifull and meâ—k for thus much doth â—he word Saints in the Oâ—iginal signifie 2. Albeit the Lords children are very precious in his eyes yet will he put them to sufferings and hazard of life but lets them not be killed except he see it for his own honour and theirs also and in that case howsoever the world shall esteem of their death yet shall it be deare and precious in Gods eyes Precious in the eyes of the Lord is the death of his saints 3. What estimation God manifesteth himselfe to have of any of 〈…〉 he hath the same estimation of all and what proof he 〈◊〉 of his estimation of them in the preservation of 〈…〉 in time of their danger and suffering it may 〈…〉 his care of all for the Psalmist intending to 〈…〉 the care he had of him draweth up the praise with 〈…〉 the Saints Precious in the sight of the Lord is the 〈◊〉 of his Saints without exception 4. What priviledges we do believe to belong to Gods children we may and should apply them to our selves as the Psalmist doth 〈…〉 the general doctrine of Gods estimation of his 〈…〉 to himselfe in particular saying 〈…〉 5. He who feareth or 〈…〉 children to himselfe under some 〈…〉 apply it to himselfe under some 〈…〉 condition 〈…〉 as here 〈…〉 say 〈…〉 handmaid that is â— born 〈…〉 of the bond-maid under the 〈◊〉 was born a 〈…〉 to the Master of the family 6. How unworthy soever we finde our selves of the meanest stiles of the Lords children yet must we joyne our selves to that number under some title and not suffer our selves to be put out of that society as here the Psalmist albeit conscious to his own unworthiness and infirmity in service yet being conscious also to an honest purpose and endeavour to serve God doth averre and assert his interest in God as a servant and doubleth and trebleth the asseveration Truly I am thy servant and
again I am thy servant and the third time The sonne of thine handmaid because borne within the visible Church a childe of the Covenant claiming right unto Gods family by it 7 Albeit we can speak little of our doing service unto God yet if we can speak of Gods doing to us and for us as for his own children delivering us from the bonds of sin Satan hell and hellish torments of conscience we shall prove the point of our interest in God as here the Psalmist for proof that his death was precious in Gods eyes and that he was cared for as a childe of the family saith Thou hast loosed my bonds and so he proveth his point Vers. 17. I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the LORD 18. I will pay my vowes unto the LORD now in the presence of all his people 19. In the courts of the LORDS house in the middes of thee O Ierusalem Praise ye the LORD He repeateth the third engagement unto solemn praising of God and with this also the first engagement unto dependance on God by worshipping and invocating of his Name Whence learn 1. Believers in the Church of Israel before Christ did not rest upon the externâ—l ceremonies but did look through them to the spiritual intent and signification of the ceremonies for moral and spiritual service is here promised by the Psalmist I will offer to thee the sacrifice of thanksgiving and will calâ— upon the Name of the Lord. 2. Believers in the Church of Israel knew that even no moral service nor spiritual service was acceptable to God except through the intercession suffering and oblation of Christ signified by the sacrifices for therefore doth he call his praising of God a sacrifice I will offer unto thee the sacrifice of thanksgiving 3. The promises and vowes of the sincere servant of God should not be fleeting motions and rash expressions but resolute and fixed purposes of the heart which a man needs not repent or alter as the repeating of the former engagement here doth teach us I will pay my vowes c. is repeated in the same words 4. Publike assemblies of Gods people and places to meet in are needful that by this meanes God may be more solemnly glorified and his people edified and strengthened in the service of God and profession of his truth I will pay my vowes in the courts of the Lords house in the midst of thee O Ierusalem 5. When a man hath said all he can for Gods praise he must acknowledge that Gods praise is a work which requireth more hands then his own to lift at such a weighty sacrifice for this doth the Prophets example teach us closing the Psalme with Praise ye the Lord. PSALM CXVII Ver. 1. O Praise the LORD all ye Nations praise him all ye people 2. For his merciful kindness is great towards us and the truth of the LORD endureth for ever Praise ye the LORD THis Psalme is an exhortation to the Gentiles to praise God v. 1. for his mercy and truth toward his people v. 2. Whence learn 1. In Gods worship it is not alwayes necessary to be long few words sometime say what is sufficient as this short Psalme giveth us to understand 2. The Conversion of the Gentiles was foreseen and foretold long before the Jewes were rejected as this exhortation directed unto them and prophesying of their praising God doth give evidence 3. Invitation of any to the fellowship of Gods worship and in special unto praise and thanksgiving is an invitation of them to renounce their sinful course and to subject themselves unto God in Christ and to embrace the offer of his grace that so they may joyne with the Church in the song of praises for all the Nations are invited to come unto the society of the Church in these words O praise the Lord all ye Nations 4. Yea this invitation of all the Nations to praise God set down in Scripture is a prophecy which was to take effect in all the elect Gentiles in all Nations for so reasoneth the Apostle Rom. 15.11 from this place Praise him all ye people 5. Albeit there be matter of praise unto God in himself though we should not be partakers of any benefit from him yet the Lord doth give his people cause to praise him for favours to them in their own particular For his merciful kindnesse is great towards us 6. There is no lesse reason to praise God for what he hath promised then for what he hath given already For the truth of the Lord endureth for ever is made a reason of his praise 7. As Gods kindnesse and truth are the pillars of our salvation so also are they the matter of our praise which alwayes go together and run in the same channel toward the same persons and do run abundantly and for ever together His kindnesse is great towards us and the truth of the Lord endureth for ever 8. All they who hear of God are bound to praise God Praise ye the Lord. PSALME CXVIII THe Psalmist in this thanksgiving for bringing him so wonderfully to the Kingdome prophesieth in this Psalme of Christs troubles by his enemies and of his victories over them both in his own person and in his mystical body This Psalm hath such an eye and respect unto Christ and his Church that whatsoever shadow of these things may be found in David the main substance and accomplishment of all things herein contained are to be found most clearly and fully in Christs wrastling with his enemies and his triumphing over them for the comfort of the Church and glory of the Father and this the Church of Israel did perceive and acknowledge as appeareth by their acclamation taken out of this Psalme and made to Christ at his coming into Ierusalem as King riding and by Christs interpretation and appropriating of it unto himself Mat. 21.9 15 42. For this cause also the Psalmist doth not prefixe his name unto this Psalme whatsoever might be fit for his particular experience in it but leaveth it to run the more clearly and directly toward the Messiah or Christ who is here mainly intended The Psalm may be divided into three parts In the first the Psalmist and Christ represented by him exhorteth the Church to praise God and giveth sundry reasons for it unto v. 14. In the second he reneweth the song of Gods praise and giveth new reasons for the same to v. 19. In the third Christs triumph is set down wherein he goeth into the Temple and solemn Assembly of the Church and here Christ by his rejoycing stirreth up the Church to rejoyce and the Church giveth acclamation to him as their Lord and King and all the company do rejoyce together and Priests and people stir up one anoâ—her to praise the Lord unto the end of the Psalme Ver. 1. O Give thanks unto the LORD for he is good because his mercy endureth for ever 2. Let Israel now
say that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that feare the LORD say that his mercy endureth for ever The exhortation is unto the visible Church in general to thank God for his everlasting mercy and to the house of Aaron and to those that fear God more specially to praise him for that same cause Whence learn 1. Upon all occasions we ought to glorifie God and stir up others to do so especially when we consider what God doth for the Kingdom of Christ and here let us say O give thanks unto the Lord. 2. Albeit the wisdom power and justice of God be glorious matter of praising of him yet none can heartily glorifie him for these reasons till they first have experience of the sweetnesse of his goodness and mercie Give thanks for he is good for his mercy endureth for ever 3. Such as are partakers of the goodness which is purchased by Christ may lay hold on everlasting mercies and give thanks for those Because his mercy endureth for ever 4 Albeit all the elect have interest in Gods praise for mercies purchased by Christ unto them yet the elect of Israel have the first room in the song for Christ is first promised to them and came of them according to the flesh and will be most marvellous about them Let Israel now say that his mercy endureth for ever 5. Men who have more gifts higher place and in special they who are Ministers of Gods house should go before others in glorifying Gods mercy manifested in Christ Let the house of Aaron now say that his mercy endureth for ever 6. Whatsoever otheâ—s do such as worship God in their spirits sincerely should let forth their thankfulnesse for Gods grace manifested to them through Christ Let them now that feare the Lord say that his mercy endureth for ever 7. As the salvation of the elect is one and the love of God to them one so should their song be one as here foure several times it is said His mercy endureth for ever 8. Christ being come at length into the world in the fulnesse of time and having ended his sufferings and entered into his Kingdome notwithstanding all the provocations of men to move God to cut short this mercy hath given proof once for all of his everlasting goodnesse and mercy therefore is it said Let Israel now Let Aaron now Let them that feare God now say that his mercy endureth for ever And this is one reason of his praises Ver. 5. I called upon the LORD in distresse the LORD answered me and set me in a large place Another reason of this thanksgiving is the Psalmists experience representing Christs suffering and victory he called to God and was delivered Whence learn 1. As the deliverance which David had out of his troubles was a reason of joy to all the Kingdom of Israel because of the benefits which they enjoyed under his Government so the deliverance which Christ had out of his sufferings is a reason of joy thanksgiving and glorifying God to all his subjects I called upon the Lord in distresse he answered me and set me in a large place 2. Albeit the Lord do bring his children into straits yet he will not leave them in distresse but will bring them forth into a large place as this experience of the Psalmist and of Christ our Head both distressed and delivered for our sake doth give assurance 3. The distresse of the Lords children is not so bitter as the delivery and enlargement out of it is sweet For he answered me and set me in a large place is here the matter of victorious joy and of Gods high praises 4 Delivery out of any great danger is a matter of glorifying God especially when it is the returne of prayer as here I called on the Lord and he answered me c. Vers. 6. The LORD is on my side I will not feare what can man do unto me 7. The LORD taketh my part with them that help me therefore shall I see my desire upon them that hate me A third reason of praise is because the Psalmist hath by this experience received such confirmation of Gods respect to him as made him fearlesse for time to come and assured of the overthrow of his enemies Whence learn 1. Experience of hearing our prayer should confirme us about Gods friendship as here from his late experience he draweth this Conclusion The Lord is on my side 2. Gods favour and friendship believed should free us from the feare of men The Lord is on my side I will not feare 3. Albeit the power of man be an ordinary tentation to divert the godly from their duty yet when Gods favour and displeasure are well weighed and compared with mans hatred and favour it shall be found to be but little which mans either terrour or allurement can do as rhis interrogation speaketh What can man do unto me 4. Faith obtaineth more good by deliveries then it findeth hurt by assaults and then is true saith victorious when Gods friendship is opposed to whatsoever the wrath of the creature can do as here is seen 5. Albeit we have gotten some notable victories against our enemies yet we must know our warfare is not ended for so much doth the Psalmist insinuate when he goeth to make party against his enemies The Lord is on my side the Lord taketh my part 6. Albeit the Lords people do not despise meanes and helpers yet they rely not on them but on Gods help who can blesse the meanes The Lord taketh my part with them that help me 7. Faith in its own victory by Gods assistance seeth also the overthrow of the adversaries The Lord taketh my part therefore I shall see my desire on them that hate me 8. Many good uses may a believer make of one benefit one victory one experience as here the Psalmist doth he confirmeth himself in his reconciliation and friendship with God he encourageth himself against dangers to come he exalteth God and putteth down to nought the hatred and favour of man he resolveth to use meanes and to expect the blessing from God with other sundry good uses which follow hereafter Ver. 8. It is better to trust in the LORD then to put confidence in man 9. It is better to trust in the LORD then to put confidence in Princes A fourth reason of praise and thanks unto God is for blessing the course of faith and making it better then the course of policy or carnal reason Whence learn 1. As faith gathereth strength when it seeth what blessing doth follow on beleeving so God getteth praise by blessing the obedience of faith It is better to trust in the Lord then to put confidence in men 2. Such as beleeve in God in whatsoever mean condition they may be in are in better case then the minions of Kings who lean only to mens favour and time will prove this
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
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
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
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
end that therein he may set forth his alâ—â— sufficiency to the creatures so is it no need of mans service which made him make a people and crave service of them for he could be served with what he hath in Heaven The heaven even the heavens are the Lords 2. Albeit God hath no need of mâ—n and can live without dependance on man yet man cannot live without dependance on God and use of his creatuâ—es in the world The heaven is the Lords but the earth hath he given to the children of men wherein they may dwell and be sustained by what he bestoweth on them there 3. As the plenty of â—iches of the earth is a pawne of the Lords readinesse to give better things unto man so it is an evidence of mans poverty and need of the service of so many of Gods creatures and of his obligation to trust in God and depend upon him The heaven is the Lords but the earth hath he given to the children of men Vers. 17. The dead praise not the LORD neither any that go down into silence 18. But we will blesse the LORD from this time forth and for evermore Praise the LORD The seventh reason of encouragement to trust in God is because the Church of believers shall be continued from generation to generation and shall never want reason to praise and blesse God from this time forth and for ever Therefore in confidence of this mercy let them trust in him and praise him this reason he maketh clear thus The dead spiritually cannot praise the Lord and if the succession of the Church of believers should be now cut off with this afflicted generation neither could we who live praise God in the earth longer then we live on it nor should there be any Church after us to discharge this duty among the children of men but this is impossible for God shall not want a generation of living believers to praise and blesse him for his goodnesse to the worlds end Therefore we shall 〈◊〉 and come forth of this present affliction and ere we die another generation of believers shall take this work off our hand and so shall we that are the Church of God blesse him from this time forth and for evermore Whereupon he exhorteth all men in this confidence to praise the Lord and closeth the Psalme Whence learn 1. If there were not a Church of believers God should want his praise on the earth for the dead to wit spiritually do not praise the Lord. 2. And if in any time of affliction while the world standeth there were not a deliveranâ—â—â—â—to the Church so that one generation of believers might â—ot follow another then should Gods praise among the children of men be abolished out of the world for as the 〈◊〉 spiritually cannot praise the Lord so neither can the dead bodily praise him among them that know him not that is on the earth where Godâ— praise is to be taught unto men For the dead praise 〈◊〉 the Lord so neither any that go down into silence 3. Because God shall never want living men on earth to praise him and blesse him for his goodnesse therefore the Church of believers shall be continued from one generation to another that they may blesse and praise the Lord in every age as here is said But we shall praise the Lord from this time forth and for evermore 4. The Churches affliction cannot be so heavy but they shall have cause to blesse the Lord for his goodnesse and to stirre up others to praise God with them for the Prophet closeth the Psalme made in deep affliction of the Church with Praise the Lord. PSALME CXVI THis Psalme is a threefold engagement of the Psalmist unto thanksgiving unto God for his mercy unto him and in particular for some notable delivery of him from death both bodily and spirituall The first engagement is that he shall out of love have his recourse unto God alwayes by prayer v. 1 2. The reasons and motives whereof are set down because of his delivery out of a great strait v. 3 4 5 6 7 8. The second engagement is to a holy conversation v. 9. The motives and reasons whereof are set down v. 10 11 12. The third engagement is unto promised praises or paying of praises and vowes before the Church with the reasons thereof v. 13 14 15 16 17 18 19. Vers. 1. I Love the LORD because he hath heard my voyce and my supplications 2. Because he hath enclined his eare unto me therefore will I call upon him as long as I live In his first engagement unto a constant dependance upon God and calling on him by prayer Learn 1. As it is among the wise purposes of God to put his children to straites that they may call on him and he by granting their petition may give them a new proof of his love to them and so stirre up their love to him so is it the duty of his children to stirre up their love to God upon every fresh experience of his respect to them for this doth the example of the Prophet teach us I love the Lord because he hath heard my prayer 2. Not Gods benefits but God himselfe is the satisfactory object of our complacency and love wherein we may acquiesce I love the Lord saith the Prophet after he had perceived the benefit 3. To loâ—◠〈◊〉 for himself and to love him for his favour and benefits bestowed upon us do consist well together for the loving of him for his favour bestowed on us doth lead us to love him for himselfe I love the Lord because he heard my voyce and my suppâ—â—â—â—ious 4. The root of thanksgiving is love to God therefore love is professed before thanksgiving be promised I love the Lord is first set down and then a promise to call upon him in all straits thereafter 5. It is no small comfort and obligation put upon a man to have experience of Gods regarding of his prayer and granting of his request as the Psalmists twice mentioning of it sheweth once v. 1. and here again because he hath enclined his care unto me 6. One proof of Gods hearing of our prayer may and should stirre us up to believe in him worship him and have our recourse by prayer unto him all the rest of our life Because he hath enclined his eare to me therefore will I call upon him as long as I live Vers. 3. The sorrows of death compassed me and the paines of hell gat hold upon me I 〈◊〉 trouble and sorrow The summe of the reasons of this engagement is set down in his late experience containing his deep â—rouble v. 3. His calling to God for relief v. 4 And Gods grace and mercy usually extended unto poor supplicants which helped him out of his low condition v. 5 6 The use whereof name 〈◊〉 rest on God who had delivered him is in v. 7 8. From his trouble and danger wherein he was Learn 1. It is no 〈◊〉
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
reader in the maine points of salvation and commanded duties The entrance of thy word giveth light 5. An humble soul loving to be instructed albeit weak in natural judgement shall be made wise to salvation by it It giveth understanding to the simple 6. The more a man know the wonderfull excellency use and benefit of the Scripture the more will he love it and long to understand more of it as here the Psalmists experience teacheth I opened my mouth I panted for I longed for thy commandments 7. Common and ordinary affection or desire after the saving knowledge of the Scripture is not sufficient but affection earnestly bended is necessary according as the excellency of the wisdome in it doth require I opened my mouth and panted 8. The Word of God is no lesse necessary and comfortable to a mans soul then meat is to the hungry drink to the thirsty or coole aire to the weary I opened my mouth and panted 9. When a mans affection and love to Religion is kindled he hath great need to study hard to have sound knowledg and understanding of the Scripture lest his zeal and affection miscarry I longed for thy commandments Vers. 132. Look thou upon me and be mercifull unto me as thou usest to do unto those that love thy Name Unto this profession of his estimation and affection unto the Scripture he subjoyneth four petitions for the right use and benefit thereof The first is the sense of that mercy which is promised and usually bestowed upon such as love the Lord. Whence learn 1. The Lord bestoweth but short glimpse of his favour and reconciliation on his servants that they may finde their need to have that sense often renewed unto them Look thou upon me and be mercifull unto me 2. As it is a mark of Gods child to finde in himselfe love of Gods Name so it is a mark put upon him to be visited by God with glimpse of kindnesse and mercy to him Look upon me and be mercifull unto me as thou usest to do to them that love thy Name 3. As it is good to mark Gods usual dealing with his own children so it is good to study conformity with Gods children in our affection to God that we may sinde conformity with them in consolation for so doth the Psalmist here 4. It is wisdome for us not to affect singularity of divine dispensations toward us but to be content to be dealt with as others of Gods children before us have been dealt with Be mercifull to me as thou usest to do unto those that love thy Name Vers. 133. Order my stepts in thy word and let not any iniquity have dominion over me The second petition is for sanctification of his actions and for mortification of sinne Whence learn 1. Albeit we have the Word of God for our perfect rule yet we have need that God should fit us and strengthen us to the obedience of it Order my stepts in thy word Albeit by nature we are ignorant and erroneous uncertaine and unstable in the way of Gods obedience yet in the sense of our sinne and weaknesse we may pray to God with confidence to be heard Direct order and establish my steps in thy word for so much the Word in the Original doth import 3. Albeit by nature we are slaves to sinne and any sinne may bring us in subjection yet when in the sense of our weaknesse we have recourse to God to be helped we may pray with hope to be heard Let not any iniquity have dominion over me Ver. 134. Deliver me from the oppression of man so will I keep thy precepts The third petition is for delivery from the oppression of persecutors that they be not able to drive us from the belief and obedience of Gods Word Whence learn 1. Beside the body of sinne and inward tentations the godly have the persecution of the wicked without to drive them from Gods service as this prayer doth import 2. When the Lords servants in the sense of their weaknesse do seek help against persecutors he both can and will deliver them either by breaking the yoke of the oppressor or by giving strength to them to bear out in holy obedience of Gods Word under the burthen Deliver me from the oppression of man 3. The end of our seeking to be free from bodily bondage and trouble from men should be that we may serve God the more chearfully Deliver me so will I keep thy statutes Ver. 135. Make thy face to shine upon thy servant and teach me thy statutes The fourth petition is for spiritual consolation and increase of sanctification Whence learn 1. Albeit the sense of Gods favour to us may be withdrawn for a time yet the right which we have to God reconciled to us in Christ may bear us out in the hope of having it renewed unto us in his service Make thy face to shine upon thy servant 2. Because the Lord useth with the light of consolation to give also the light of direction in duties we should seek both and wait for both from the Lord Make thy face to shine and teach me thy statutes 3. As there are degrees of Gods manifesting of his favour and degrees of profiting in the obedience of Gods Word so should we seek the increase of both and no measure received should hinder the seeking of a greater measure as the often repeating of the same petitions in effect doth shew Make thy face to shine upon thy servant and teach me thy statutes Ver. 136. Rivers of waters runne down mine eyes because they keep not thy Law He addeth a reason to this last petition because it grieved him much to see God dishonoured by them among whom he lived and to see them by not obeying Gods statutes draw upon themselves Gods wrath Whence learn 1. He who is sorrowfull for dipleasure and dishonour done to God may look to be comforted by God as the connexion of this reason with the former petition doth teach 2. True zeal is so farre from private revenge of personal injuries received by persecutors as it can pitty their miserable case and mourn for them Rivers of waters runne down mine eyes because they keep not thy Law 3. Godly affections are larger then bodily expressions can set forth and that which bodily expressions do set forth signifieth a will to vent much more then the body could furnish Rivers of waters runne down mine eyes because they keep not thy Law TSADDI Ver. 137. Righteous art thou O LORD and upright are thy judgements In the last verse of this section he prayeth for a greater measure of the saving knowledge of the Scripture most ardently and premiseth eight reasons before the prayer from which he doth inferre his petition as a conclusion The first reason of this petition is from the righteousnesse of God which appeareth in the Scripture and in the execution of Gods Word Whence learn 1. The way set down in Scripture for justifying of men and the
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