forth v. 12. and comfortably closed with assurance of the Churches victoâ—y by the assistance of God v. 13. Ver. 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harpe I my self will awake early In the thanksgiving of faith and promise of praise he composeth himself in the best frame of spirit unto the work and fitteeh himself by all meanes unto it Whence learn 1. It is our duty especially when we are about any piece of immediate spiritual worship to take heed what we are doing what the work is about which we are going who the Lord is with whom we have to do and how our heart is disposed that so we may approve our selves to God with the more comfort for this doth the Psalmists example teach us O God my heart is fixed I will sing 2. In Gods worship it is very needful we should have our mindes present without diversion and our affections composed and set rightly toward the Lord and the work in hand as here My heart is fixed 3. As a man first tuneth his instrument and then playeth on it so should the holy servant of God first labour to bring his spirit heart and affections into a solid and setled frame for worship and then go to work My heart is fixed or prepared firmely I will sing and give praise 4. As the glory of man above the brute creatures is that from a reasonable minde he can expresse what is his will by his tongue so the glory of the Saints above other men is to have a tongue directed by the heart for expressing of Gods praise I will sing and give praise even with my glory 5. That only is our glory wherein and whereby we do most glorifie God for this cause the tongue directed by a holy heart is here called Davids glory I will sing and give praise even with my glory 6. Under typical termes we are taught to make use of all sanctified meanes for stirring of us up unto Gods service for this the Psalmist intendeth when he saith Awake Psaltery and Harp 7. We our selves must first be stirred up to make right use of the meanes before the meanes can be fiâ— to stir us up therefore saith he I my self will awake early Ver. 3. I will praise thee O LORD among the people and I will sing praise unto thee among the Nations 4. For thy mercy is great above the Heavens and thy truth reacheth unto the clouds 5. Be thou exalted O GOD above the Heavens and thy glory above all the earth Here is the praise of God and the reasons thereof Whence learn 1. It is no small help unto the discharge of a duty to engage the heart unto God for the doing of it for in effect that is the most we can attain unto in this life but in the next life we shall have full vent for our will to praise God and shall follow our purpose with perpetual perseverance I will praise thee O Lord among the people 2. Sincerity hath confidence to professe its purpose before the Lord I will praise thee O Lord. 3. As it is the duty and desire also of a true worshipper that all the world should be stirred up to praise the Lord so it was the comfort of the Church of the Jewes to foresee the joyning of the Gentiles in the song and to see the Gentiles stirred up by the songs of the Jewish Church I will praise thee O Lord among the people and will sing praises unto thee among the Nations 4. The matter and reasons of Gods praise are higher then the worshipper can reach and larger then he can fathom and in special the mercy of the Lord toward his people is larger then the wide circle of Heaven Thy mercy is great above the Heavens 5. There is more stuffe and substance of good in the Lords promises then the sharpest-sighâ—ed Saint ever did or can perceive for when we have followed the promise to finde out all the truth which is in it we meet with a cloud of unsearchable riches and are forced to leave it there for so much is included in this Thy truth reacheth unto the clouds 6. The height of our praising of God is to put the work of praising God upon himself and to point him out unto others as going about the magnifying of his own Name and to be glad for it as here Be thou exalted O God above the Heavens and thy glory above all the earth Ver. 6. That thy beloved may be delivered save with thy right hand and answer me After the praise of God from faith followeth the prayer of faith Wherein learn 1. The Church is the Lords beloved or the incorporation more loved then any thing else in the world therefore here called Thy beloved 2. Because the Church is Gods beloved the care of it should be most in our minde and the love of the preservation of it should draw forth our prayeâ— most in favour of it That thy beloved may be delivered save 3. Whosoever is entrusted with any publick charge Civil or Ecclesiastick in a special manner should make the preservation and welfare of Gods people their chief aime and the chief matter of their prayer and the greatest saâ—â—â—faction of their desires as here is done That thy beloved may be delivered save and answer me 4 As it is presupposed that the Church shall be frequently in danger so it is certain that her deliveâ—y and preservation must be brought about by God in his way and by his power and God must be trusted with this work therefore saith he That thy beloved may be delivered save with thy right hand Ver. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law-giver Here the Psalmist looketh unto the word of promise for his answer Whence learn 1. Supplicants must take the answer of their prayers from the Word of promise for he who findeth his warrant to pray hath his answer before he begin to pray for he prayeth according to the Will of God and so he hath his petition so doth David teach God hath spoken in his holinesse 2. Faith closing with a promise will furnish joy to the beleever before he enjoy the performance of it God hath spoken saith he I will rejoyce 3. The believer of a general promise may branch out the particulars in it which are not performed no lesse clearly then if they had been particularly expressed for so doth the Psalmist teach saying I will divide Sechem and mete out the valley of Succoth which thing came to passe as he believed and the whole Kingdome under him was now setled for his particular interest when this Psalm was composed but as it typified the reducing of the distracted parts of Christs Kingdom into the unity of Reformation and joynt
hast thou laid the foundation of the earth and the Heavens are the worke of thy hands 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thoa change them and they shall be changed 27. But thou art the same and thy yeares shall have no end Against this tentation the Church or the Prophet in the Churches name doth wrastle in prayer and strengtheneth his faith by sundry arguments taken from Gods to wit Christs eternity omnipotency and immutability Heb. 1.11 12. Whence learn 1. The Church and any member thereof may possibly sometime be put in fear of being cut off before they can attain their desired end as here Take me not away in the midst of my dayes doth import 2. Faith doth take God for the party to deal with whatsoever strait it shall be brought into God is the doer of what is done saith the beleever and so he dealeth with God by prayer for relief I said O God take me not away 3. Appearance of perishing should not hinder us to pray but sharpen us rather in our dutie and when Gods promises and his dispensation do seem to disagree we may presse the Covenant and not displease God by so doing I said O my God take me not away c 4. The eternity of Christ is the consolation of the believer in his mortality and the eternity of Christ as God is the pledge of his preservation and of the performance of Gods promises unto him Thy yeares are throughout all generations 5. The omnipotencie of God even Christ which may be seen in the works of Creation is a rock for the believer who is in Covenant with God to rest upon for what can he not do who hath made all things of nothing Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands 6 The immutability of God is a notable comfort to his afflicted people who because he is not changed therefore shall they not be consumed Heaven and earth shall perish but thou sholt endure c. but thou art the same 7. As the heavens and the earth are subject to vanity for mans cause and so in regard of this condition wherein they are now they shall perish so also they shall not simply and altogether perish but be changed as a garment for mans cause Rom. 8 2â— All of them shall waxe old as a garment as a vesture shalt thou change them and they shall be changed but thou art the same and thy yeares have no end Heb. 1.11 12. meant of Christ. Ver. 28. The children of thy servants shall continue and their seed shall be established before thee Here is his victory over the tentation and a solid assurance of the perpetuity of the Church from one generation to another grounded upon the aforesaid attributes of Christ. Whence learn 1. He that is sorry for the affliction of the Church shall have consolation from God and a gracious answer to his prayer as the experience of the Prophet here doth teach us 2. The perpetuity of the Church and establishing of it may be solidly concluded from the unchangeablenesse and eternity of God for thus doth the Prophet reason 3. The Church shall never be barren but from age to age bring forth children unto God The children of thy servants shall continue and their seed 4. The true members of the Church are not the children of the flesh simply but the children of the same faith and obedience with the godly teachers and servants of God for so are they who have the promises here described The children of thy servants shall tontinue 5. Whatsoever change may befal the visible Church before the world yet before God she is fixed and stable as a house builded upon a rock The seed of thy servants shall be established before thee PSALM CIII THis is a Psalme of praise and thanksgiving to God for his grace to his people wherein the believer stirreth up himself and by his own example others also to praise God v. 1 2. And that for seventeen reasons or arguments of praise some of them taken from mercies shewen to himself some from mercies to all believers and some taken from his sovereign dominion over all unto v. 20. and in the last three verses there is an exhortation to all the creatures to joyne in Gods praises with the Prophet Ver. 1. BLesse the LORD O my soule and all that is within me blesse his holy Name 2. Blesse the LORD O my soule and forget not all his benefits In the Proâ—hets stirring up of himself to praise God Learn 1. The sense of Gods goodnesse to a believer is very blessednesse felt flowing from God the fountain and cause of blessednesse Blesse the LORD O my soul. 2. When a believer is satisfied with Gods goodnesse he cannot satisfie himself in the expression of his sense of it or of his discharge of thankfulnesse for it but stirreth up his own dull spirit to the work of praise Blesse the LORD O my soul. 3. In praising God special care is to be had of the sincerity of our heart and affections All that is within me blesse his holy Name 4. Whatsoever is said of God will be found really to be true of him and the believer will subscribe unto the unstained glory of his Name and may say All that is wâ—thin me blesse his holy Name 5. Albeit we do not obtain of our heart at first what we would yet must we still insist in the stirring up of the grace of God in us for any service we are about Blesse the LORD O my soul saith he the second time 6. God hath put so many obligations upon every believer as may furnish reasons of praise and thanksgiving Blesse the Lord abundantly and forget not his benefits 7. As oblivion is always unthankful so the remembrance and calling to minde what the Lord hath bestowed upon us with a due estimation of the meanest benefit is a point of upright thankfulnesse Blesse the LORD O my soul and forget not all his benefits that is forget not any of his benefits as the forme of speech in the Original doth import Vers. 3. Who forgiveth all thine iniquities who healeth all thy diseases The first reason of thanksgiving is for remission of sinnes the second reaason is for healing specially of spiritual maladies Whence learn 1. Saving grace bestowed upon us should have the first room in our thanksgiving unto God because it is the evidence of Gods special love to us for this doth the order of the Prophets thanksgiving teach us 2. The most holy of Gods servants are not justified by their good works but by gracious remission of their evil works Blesse the LORD who forgiveth thy iniquities 3. The remission of sin is a perfect taking away of the guiltinesse not of some only but of all sins Who forgiveth all thine iniquities 4. After remission of sin and justification of our
21 22 23 24. And from the works of the fifth day Fishes greater and smaller v. 25 26 In the third place he bringeth arguments of Gods praise frâ—m the preservation specially of living creatures v. 27 28 29 30. In the fourth place is the conclusion of the Psalme with some further reasons for praising of GOD v. 31 32 33 34 35. Ver. 1. BLesse the LORD O my soul O LORD my God thou art very great thou art cloathed with honour and majesty Here is the scope of the whole Psalme wherein he stirreth up his own soul and by his own example all others that have ears to hear to glorifie our God for his greatnesse and Majesty manifested in his works of Creation and Providence Whence learn 1. The Lord is to be praised by his children not only for his benefits bestowed upon them but also for his own glorious Majesty and greatnesse not only is he to be praised for the works of Redemption and Grace to his Elect children but also for the works of Creation and what he hath bestowed upon the creatures as this Psalme compared with the former doth teach us 2. Because men have oft-times the words of praise in their mouth and do care little to have their affection suitable to the work in their heart therefore when we go about to praise God we should stir up our spirits unto a Religious disposition as David doth here saying Blesse the Lord O my soul. 3. When we go about the work of â—ods praise we should consider his Majesty how great he is and worthy to be praised O LORD thou art very great 4. Then is the heart best fitted for Gods praises when the soul that is about the work of praise doth apprehend its interest in God and looketh upon him as reconciled and in Covenant with it self O Lord my God thou art very great 5. The praises of God do not depend upon tbe man that praiseth him but are fixed in God and flow forth from himself so clearly that none can be excused of ingratitude who do not acknowledge his glory Thou art cloathed with honour and Majesty Albeit God be invisible and unsearchable yet his honour and Majesty may be seen in his works which are as a garment both to hide him in one respect and hold him forth in another to be seen Thou art cloathed with honour and Majesty Vers. 2. Who coverest thy selfe with light as with a garment who stretchest out the heavens like a curtaine 3. Who layeth the beames of his chambers in the waters who maketh the clouds his charet who walketh upon the wings of the winde 4. Who maketh his Angels spirits his ministers a flaming fire In the second place are set down the Arguments for praising of God taken from the works of creation such as were wrought the first and second day whereof only so much is spoken as may lead us unto what is said more thereof in the History written by Moses Whence learne 1. The works of creation besides their natural use do serve for spiritual uses also to wit to furnish unto us the knowledge of God to edifie us in faith and stirre us up to glorifie the Maker as here doth appear 2. Among all the sensible creatures of God the creation of the light hath the first place for manifestation of his glory whether we look unto the brightnesse and admirable purity of it which cannot be polluted by any filthinesse whereupon it shines or the use it hath in operation upon and setting forth of the beauty of the râ—st of the creatures therefore he beginneth at it here 3. Our thoughts of God should be higher larger more purified from bodily apprehensions and all imperfections then our thoughts of created light are when we look upon the light iâ—â—uâ—inated all the world at once For as the garment of a King sheweth his Majesty and yet is no part of his substance or essence and in its nature is much inferiour to his worth so is the light nothing but Gods creature serving to shew forth his glory and is infinitly inferiour unto him Who covereth himself with light as a garment 4. As light filling the world is nothing but as the garment of the glorious Creator manifesting himself wirhin the compasse of the world to his creatures so the Heavens in their largest circle are but the Canopy cast about the seat of a King for he stretcheth out the heavens like a curtaine 5. This world is like a stately house which is divided in upper or lower roomes by joysts beames and plankes puâ— between the lower roomes and the higher and the firmament sustaining the clouds is the first division Who layeth the beames of his chambers in the waters Or in the second region of the aire where the waters in the clouds are gathered and stored up as it were in thâ—ir distinct chambers for the severall uset which God hath for them 6. As the glory of Kings is to be seen when they go iâ— Coaches and their train is following them or when they ride on hâ—â—â—e-back with their followers attending theâ— so is the glory of the Lord seen when he maketh the weighty clouds having in them flâ—uds of water to move from place to place as charets abâ—ve our heads and not fall down at once He mâ—keth ehe clouds his chariot 7. The swift and unperceivable motion of the windes being raised by God from all parts in all places of the world doth serve as a shadow to point out the everywhere-presence of God Who walketh upon the wings of the winde 8. The Angels are the Lords creatures and do serve him at his pleasure as the winds and flaming fire do swiftly going where he commandeth them and in the fervour of their love to him dispatching every businesse committed to them Who maketh his Angels spirits and his Ministers a flame of fire 9. Great and glorious must our Lord Jesus be who is the Creator and Lord of Angels And maketh his Angels spirits Ver. 5. Who laid the foundations of the earth that it should not be removed for ever 6. Thou coveredst it with the deep as with a garment the waters stood above the mountaines 7. At thy rebuke they fled at the voice of thy thunder they hasted away 8. They go up by the mountaines they go downe by the valleyes unto the place which thou hast founded for them 9. Thou hast set a bound that they may not passe over that they turne not again to cover the earth From this to the 19th ver he describeth the third dayes work of the Creation prepared for the use of man and beast which were the sixth dayes work The preparation of the dwelling house of man and beast and other living creatures above the earth is set down in these five Verses Whence learn 1. The setling of the earth in a like distance on all hands from the circle of heaven compassing it round about and hanging of the earth in the midst of the
from them for a time yet they cannot debar them from seeking favour and pardon according to the Covenant of grace especially when they are studying to serve God as this example teacheth us And enter not into judgement with thy servant 5. There is no way of justification by the works of the Law neither before regeneration nor after but only by grace for David a man of singular holinesse saith Enâ—er not into judgement with thy servant for in thy sight shall none living be justified to wit if thou enter into judgement with him according to the Law of works Ver. 3. For the enemie hath persecuted my soule he hath smitten my life down to the ground he hath made me to dwell in darknesse as those that have been long dead 4. Therefore is my spirit overwhelmed within me my heart within me is desolate The reasons of his prayer are two the first is taken from the miserable condition wherein the violence and oppression of the enemie hath driven him v. 3 4. the other is from his careful use of the meanes for finding grace v. 5 6. In the first reason Learn 1. After we have fled to Gods mercy according to the Covenant of grace for remission of sin we may confidently lay forth all our worldly trouble before God and hope for relief as here David doth 2. It is not strange to see the godly in a manner wracked by their persecutors and undone in their worldly condition for so was David served The enemie hath persecuted my soul he hath smitten my life down to the ground he hath made me dwell in darknesse as those that have been long dead and this he speaketh in regard of his being hunted from place to place and forced to hide himself in the wildernesse and at length to take banishment upon him and to live among idolaters in the land of darknesse 3. Troubles when they are long continued are able to daunt the natural courage of the stoutest of Gods servants for God for emptying of his owne children of self-conceit and humbling them in the sense of their own weaknesse useth to suffer trouble to have more weight then they could before-hand apprehend as here Therfore is my spirit overwhelmed within me my heart within me is desolate 4. How heavie soever trouble be found and how unable soever we finde our selves to bear it any longer yet must we not succumbe nor give over wrestling but must present our case unto the Lord as this example doth teach us Ver. 5. I remember the dayes of old I meditate on all thy works I muse on the work of thy hands 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah From the second reason of his prayer taken from the conscience of his diligent use of the ordinary meanes for finding comfort and relief Learn 1. The remembrance of our own former experience and of the experience of others of the Saints set down in Scripture which should have force to support our faith albeit we have nothing of our own experience is a fit exercise for a fainting soul under trouble as here we see I remember the dayes of old I meditate on all thy works 2. The meditation of the works of Creation and Providence is a fit meanes also to support our faith in Gods Word albeit we have no example nor experience of any who had been in the like condition before us for therein we shall finde the evidence of what the wisdom and Omnipotency of God can do in performing of promises I muse on the works of thy hands 3. Before we can draw profit by the pledges of Gods power apparent in his works we must resolve to meditate and muse upon them at leasure for a slight look of these will not draw forth the profitable use of them I remembered I meditate I mused saith David 4. With meditation upon Gods works earnest prayer must be joyned I stretch forth my hands unto thee 5. When faith seeth not only a promise of help but also by the experience of others who have been helped a probability also of its coming speed it raiseth a drought and longing for the fruit of the promise and keepeth the eye fixed upon God without looking for relief from any where else My soul thirsteth after thee as a thirsty land Ver. 7. Heare me speedily O LORD my Spirit faileth hide not thy face from me lest I be like unto them that go down into the pit In the rest of the Psalme he presseth this prayer in nine petitions more particular The first is for speedy deliverance the second for some blink of favour and both these have their reasons adjoyned in this verse Whence learn 1. Sore trouble and long delaying of Gods help is able to shake faith and weaken courage Hear me speedily O Lord my heart faileth 2. The beleever must never give over seeking of Gods help how nigh soever he be to failing and falling off Hear me O Lord my spirit faileth me 3. Faith maketh use of extreme dangers and instant destruction as of wings to mount it self up unto God for death and destruction cannot be so nigh but faith findeth time to flee to its refuge and run to God to interpose himself before destruction be executedâ—s Hear me speedily my spirit faileth 4. The Lords displeasure apprehended in trouble is more terrible then the trouble it self and the least intimation of his favour is very life and delivery for Hide not thy face from me was here Davids deepest distresse and the shewing of the least blink of Gods favour should have relieved him 5. The Lord will not suffer his childrens faith to be over set albeit he suffer it to be hardly assaulted Hide not thy face from me lest I be like to them that go down to the pit or lest I be like to them that perish 6. The sense of trouble and weaknesse in Gods children acknowledged before God is more able to bear them through from under their troubles then all the stupid stoutnessâ— of contumacious mindes as the experience of this Champion David sheweth unto us Vers. 8. Cause me to hear thy loving kindnesse in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soule unto thee The third petition is for timous comfort in the Word of promise and the fourth is for direction in the way of Gods obedience and both have their reasons adjoyned in this verse Whence learn 1. The consolation which the believer doth seek is that which is promised in the Word and he will content himself with the comfort which cometh by hearing till the full effect of the promise come Cause me to hear thy loving kindnesse 2. That comfort is indeed early and sufficiently timous which cometh before we perish or despair Cause me to hear thy loving kindnesse in the morning 3. Trusting in God without comfort is a reason to perswade
A BRIEF EXPLICATION Of the last Fifty Psalmes From Ps. 100. to the end BY DAVID DICKSON Professor of DIVINITY in the COLLEDGE of EDENBURGH COL 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalmes and Hymnes and spiritual Songs singing with grace in your hearts to the Lord. Imprimatur EDMUND CALAMY LONDON Printed by T.R. and E. M for Tho. Iohnson at the golden Key in S. Pauls Church-yard An. Dom. 1654. TO THE RIGHT HONOURABLE THE EARLE OF Cassills Grace and Peace through Christ Iesus My Right Noble Lord ONe of the speciall motives of my resolution to follow this work in parcells was the apparent hazard that if in this time of trouble and of my old age I should have delayed to put forth some part of it till all had been ready the whole might have been miscarried or marred by some passage of providence which might have befallen me But seeing it hath pleased the Lord to spare my life and my health and my liberty in his service as I wanted not the example of grave Authors before me to divide the whole Book of the Psalmes into three fifties and to dedicate every part to severall persons So I judged it good thrift to take occasion thereby to testifie my bound duty and respect to so many of the Noble friends of Sion as I could overtake and that with a minde to honour all the rest who have put their shoulder to the work of setling Religion and the Kingdome of Christ among us whose labours albeit they should have no other fruit in our time then the right stateing of the question between us and all adversaries of the true doctrine worship and discipline of Christs house as it is set down in the Confession of faith in the directory for publick worship and in the Rules of Government of Christs Church drawn forth from Scripture warrant yet even that much is worth all the expense of whatsoever is bestowed by any or all the Lords worthies upon Religion And howsoever the Lord doth claime and call for the whole glory of this work to himselfe alone by staining the pride of the glory of all instruments whereof he hath made use about it as now appeareth lest the glory due to himselfe in all and every one of the passages of promoting the same should be ecclipsed yet will he never utterly reject this service nor disallow the upright endeavours of his servants therein but will in his own time and way both advance it and bear witnesse to his faithfull servants in and about it wheresoever he hath a minde to keep house or to Reigne as King in Sion Yea he will also make it known to the world that as on the one hand he will not want a visible Kingdome in the world though not of this world so on the other hand that his Kingdome shall be so farre from hindring the civill Government of Magistrates where it hath place that by the contrary it shall be a chiefe prop and pillar of every Kingdome where it is received In this number of upright promoters of the Kingdome of Christ Your Lordship hath been alwayes looked upon all the time of our late troubles as one very eminent and I since my first admission into your Lordships acquaintance have observed your constant care and endeavour as to know what was the right indifficile questions so also to hold it fast according to your power after you had discovered it Which as it may be your Lordships comfort so is it your commendation and all mens duty to do the like especially in this dangerous time wherein sinnes practised and not repented of are so severely and justly punished by Gods giving over the impenitent to the open professing and defending of their unrepented faults for God in justice and wisdom has suffered the hedges of his Vineyard to be broken down and the holy discipline of his house to be so set at nought by all sorts of persons that every spirit of errour having open way to come in at the breach he might thereby try and exercise all his people who stand in Covenant with him by Profession and reclaim or punish such as live in errour And no wonder that he so should do for when there is so little use made of the holy Ordinances of Religion when the Scriptures are either not read or not esteemed of when the forme of godlinesse is separated from upright endeavour to feel and shew forth the life and power of it when the grace of the Gospel is turned into wantonnesse and men are become so much the more bold to sin as they do heare much of the mercifulnesse of God when every divine truth is either not beleeved at all or received only with humane and temporary faith when Christ is looked upon by many only as a man and not as God manifested in the flesh not as the eternal Son of God who from everlasting was with God and was God Co-worker in the Creation with the Father and the Spirit when Christ is confessed to be Christ but not employed as Mediatour or as if men had need of him not made use of in his Offices when many do cast open their soules unto and seek after another spirit then the Spirit of truth the Comforter the Holy Ghost who according to the Scriptures both wounds and heales the consciences of beleevers and sanctifieth the heart and conversation of all them that come to God through Christ. In this time I say when these and many other ungodly practices of men walking after the imagination of their own heart do so abound what wonder ir it that the Lord hath let loose so many unclean spirits as no history can shew more in so short a time in any age or in any place of the world by whose ranging up and down among us God is about to make manifest the stability and sincerity of the faith of them who are approved and to take trial of others in whom such damnable practices as by the doctrine of devils are now openly defended will be found unrepented whether after they shall hear their ungodly pranks maintained and patronized by some Sect-master Heretick or Schismatick they will abhor such abominable doctrine and repent their owne former mis-deeds which have spoken the language of some of those vile errours Or whether they will justifie their own faults according as their Sect-masters do teach them to do either by despising all the Ordinances and lifting themselves above the same or by rejecting the commands and cords of the moral Law will loose themselves from the obedience thereof as if Christ had freed the believer from the command and authority of the Law no lesse then from the Covenant and curse thereof or by blaspheming the Scripture will cry down the truth and the use and power of it or by calling every truth in question will exempt themselves from the bonds of all Religion or will walk
he saith The Cedars of Lebanon which he hath planted 14. It is worthy of our marking that fot the nests of birds he hath provided high trees where they might breed and lodge and bring forth their young more safely and securely Where the birds make their nests as for the Storke the Firre-trees are her house 15. It is worthy of our observation for glorifying of God that God hath taught weak creatures naturally to draw themselves to strong defences and sundry sorts of them to have their severall sorts of refuge The high hills are a refuge for the wilde goates and the rocks for the Conies Ver. 19. He appointed the Moone for seasons the Sunne knoweth his going downe 20. Thou makest darknesse and it is night wherein all the beasts of the forrest do creep forth 21. The young lyons roare after their prey and seek their meat from God 22. The Sunne ariseth they gather themselves together and lay them down in their dennes 23. Man goeth forth unto his worke and to his labour untill the evening 24. O LORD how manifold are thy works in wisdome hast thou made them all the earth is full of thy riches Here he bringeth arguments of praise from the works of Creation on the fourth day and sheweth the uses thereof Whence learn 1. The minde of man is not able to overtake all Gods works at once whether in their number or order or properties or uses as the Prophets pitching upon some of them only doth teach us 2. The making of two great lights the Sunne and the Moon is worthy of our special observation for by them the glory of the rest of the works is much manifested He appointed the Moon for seasons c. 3. The making of two lights to move about the earth the one to supply in a sort the others absence is a reason of Gods praise He made the Moon and the Sun 4. The dividing of time into nights and dayes and sundry seasons that the continuance thereof might not be iâ—ksome unto man but the more acceptable by their interchanges and vicissiâ—udes is a reason for magnifying Gods wisdome and goodnesse to man He appointed the Moon for seasons the Sun knoweth his going down 5. The Lord hath so wiseâ—y mixed the motion of the Sun and Moon that a sweeter temper is not imaginable for if their motion had been the same and they did move near together then the use of the Moon had been the lesse if the Moon had been alwayes punctually opposite to the Sun then she should have been in a perpetual eclipse if the course of the Sun had not been compleat once a year and the course of the Moon once every moneth the earth could not have had so great service of both But God hath appointed the Moon for seasons and the Sun knoweth his going down each of them exactly keeping their course as God hath ordained 6. As Gods wisdome and goodnesse is to be seen in the Light so also in the vicissitude of Darknesse between day and day For Darknesse intervening between dayes maketh Light every day a new gift and Darknesse calleth man from his labour and travel unto râ—st that he may be refreshed therewith and with sleep Thou makest darknesse and it is night 7 It is a remarkable providence that ravenous beasts for the most part are kept in their dennes all day and not let loose for seeking their prey till night wherein all the beasts of the forrest creep forth 8. None of the ravenous beasts finde their prey till God bring it unto them For the young Lions for hunger roarâ— after their prey 9. The natural cries of the distressed creatures are in substance natures prayer to its Maker for relief and help The young Lions by their roaring seek their meat from God 10. It is a matter of praise to God that the day-light is made a natural terrour to cruel beasts or that any measure of being feared by man is left in them The Sun ariseth they gather themselves together and lay them down in their dennes 11. It is the Lords praise that he giveth daily new use of the light of the Sun to man that he may follow his work and businesse the better till the evening and suffereth it to remaine only so long a time as weak bodies may endure moderate travell Man goeth forth to his work and labour untill the evening 12. The more men do meditate on Gods works the more do they finde a bottomlesse deep and the number and variety of them more and more unsearchable O Lord how manifold are thy works 13. Thus much may be learned of Gods works that they are all of them excellently well and wisely wrought and ordered and that the riches of Gods bounty to man and to the creatures doth fill all the earth In wisdome hast thou made them all the earth is full of thy riches Ver. 25. So is this great and wide Sea wherein are things creeping innumerable both small and great 26. There go the ships there is that Leviathan whom thou hast made to play therein He cometh now to the works of the fifth day specially the furnishing of the Sea as a fish-pond for mans use and making it portable for ships to saile in Whence learn 1. The greatness and widenesse of the Sea the ebbing and flowing thereof the motion and saltnesse of it to keep it from rotting do speak of the glory of God no lesse then the ornament and rich furniture of the earth doth For as the earth is full of riches so is this great and wide Sea 2. The diversity and number of great and small fishes in the Sea speak much of Gods power wisdome and bounty wherein are things creeping innumerable both small and great fishes 3. The making of the Seas for the use of Navigation that men who cannot flee nor swim might the more commodiously keep commerce one with another in all parts of the world is a point of Gods praise There go the ships 4 Albeit all and every one of Gods works do set forth Gods power yet some of them do it more eminently then other some for making men see Gods glory the more in the rest yea and in the meanest of his works Such for example are the Elephant on earth and the Whale and other huge great monsters in the Sea That Leviathan whom thou hast made to play therein Ver. 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth In the third place he bringeth forth arguments of Gods praise from the care the Lord hath of the preservation of his works which most appeareth in the feeding of all living creatures and propagation
be sustained and met with in the way of going toward it the promised inheritance is but little esteemed of as appeareth in the Israelites who for love of ease and fear of the Canaanites were ready to turne back to Egypt They despised the pleasant land 2. Misbelieving of Gods Word is the cause of disesteeming of his precious promises as here is shewen They believed not his Word 3. Disestimation of Gods precious promises maketh men to quarrel with Gods providence when he is leading men to the possession thereof for this made the Israelites male content with all that God had done unto them They murmured in their tents 4. When Gods dispensation doth not please men they will not faile to take a course of their own and misregard what God commandeth them They murmured in their tents and hearkened not to the voice of the Lord. The faithlesse man is secluded from heaven and from Gods rest by an Oath They hearkened not unto the voice of the Lord therefore he lifted up his hand against them that is not only began to smite them but also as it is Heb. 4.3 He swore they should not enter into his rest 6. We should fear lest a promise being left us of entering into his rest any of us should seem to come short of it Heb. 4.1 and we should labour to enter into that rest lest any man fall after the same example of unbelief Heb. 4.11 because against unbelieving Israelites God lifed up his hand to overthrow them in the wildernesse 7. The Lords vengeance against unbelievers and despisers of the Gospel and of the precious promises thereof readily doth follow the posterity of unbelievers as here the vengeance reached To overthrow their seed also among the nations and to scatter them in the lands 8. As the Lords threatenings do go forth for sure execution so they leave room to repentance and intercession and do make both the man that perisheth inexcusable and the man that is spared to know the wrath which he hath deserved For God lifted up his hand to destroy the unbeliever in the wildernesse before he did destroy them and threatened the posterity before the execution did come For this the Apostle Heb 4. doth teach us from the example of Gods dealing with the Israelites Ver. 28. They joyned themselves also unto Baal-Peor and ate the sacrifices of the dead 29. Thus they provoked him to anger with their inventions and the plague brake in upon them 30. Then stood up Phinehas and executed judgement and so the plague was stayed 31. And that was counted unto him for righteousnesse unto all generations for evermore The sixth sin confessed is the mixing themselves in fornication bodily and spirituall in open Idolatry with the Moabites for which they were plagued till Phinehas interceded for them Numb 25. Whence learn 1. Unbelievers are easily induced to change their Religion and to make deâ—ection from God as is evident in the Israelites who by the lust of their flesh mixed themselves with the daughters of Moab and then joyned with them in their Idolatry They joyned themselves also to Baal-Peor 2. Idolatry is a breach of wed-lock with God and an adulterous joyning of a mans soul to an Idol They joyned themselves to Baal-Peor 3. Communion with Idolaters in worship or in ceremonies and appendicles of Idolatrous worship doth prove the Communicants to be guilty of Idolatry They are the sacrifice of the dead 4. Such as fall from true Religion to Idolatry do make an ill bargain they go from the living God to dead Idols and deadly Idolatry They are the sacrifice of the dead 5. Mens devices in Religion and Gods acceptable Ordinances do stand in opposition one to another for mens inventions cannot please God For thus they provoked him with their inventions 6. Nothing doth draw on more suddain and sore judgement then change of the true worship of God with mens inventions They provoked him to anger with their inventions and the plague brake in upon them 7. Such as have warrant from God to punish open sin should not delay justice for thus much doth the extraordinary service of Phinehas teach unto the ordinary Magistrate who beareth the sword by office Then stood up Phineas to exceute judgement 8. As the Lord is loath to strike when he is provoked so he is ready to hold his hand and cease upon any covenient occasion Phinehas stood up to execute judgement and so the plague was stayed 9. The rule and order which God hath appointed unto men to follow doth not hinder God to give extraordinary commission to whom he pleaseth for any extraordinary piece of service as appeareth in this instance of Phinehas 10. What God doth set men a work to do by inward and immediate inspiration that he maketh manifest to the Church by his revealed word of approbation as the inspired command given to Phinehas was justified by Gods revealed will to the Church I say by inspiration because impressions on mens spirits or instigations unto that which the revealed will of God doth not allow or secret impulses unto unlawful actions is one thing and inspiration of Gods extraordinary direction unto any special work is another thing for inspiration from God was the way of shunning Gods revealved will which was to be communicated with the Church by a moral way of command given to the Prophet such as was that inspiration whereby God used sometimes to reveal his will to the Church before the writing of the Scripture was fully closed Thus God revealed his will expressely to Abraham concerning the offering of his son Isaac Thus God gave order to Moses for the Israelites borrowing of the Jewels of the Egyptians upon his own right and title which he hath unto all the creatures to dispose of them at his pleasure Thus the whole Scripture was not of private interpretation but the holy men of God spake as they were inspired and moved by the Holy Ghost And thus was Phinehas instructed unto the particular service but impressions impulsions instigations which are not according to the revealed rule of Gods Word which now is fully set down in Scripture as they want Gods moral direction to teach them so also they want Gods moral approbation I say moral direction because providential leading of a man unto any action is one thing and moral direction is another thing In the way of providential leading a man may be led in Gods justice by his own lusts and Satans impulse into tentation against which evil Christ directeth us to pray Lead us not into temptation but deliver us from that evil or the evil one But where morall direction is the man hath his manifested commission and knoweth formally the warrant of his action and so doth not sin therein in providential leading a man is onely a brute instrument as the Assyrians and Nebuchadnezzar was whom God made use of as of a rod of his indignation and he knew it not but in moral direction the
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
enclined naturally to lying but also we have so foully defiled our selves with the lying way of sinning that it is so much the more grace to finde any deliverance from it Grant me thy law graciously Ver. 30. I have chosen the way of truth thy judgements have I laid before me 31. I have stuck unto thy testimonies O LORD put me not to shame 32. I will run the way of thy Commandments when thou shalt enlarge my heart A sixth petition is to be saved from shame and comforted with the reason thereof because he had adhered to the obedience of the VVord and hoped to go on chearfully in the obedience thereof if God should be pleased by the removal of his feared reproach to comfort and enlarge his heart Whence learn 1. VVhen a man is about to resolve upon the way of his carriage in general or particular many rules and counsels will be suggested and offered unto him each of them having a pretence of some good so as a man had need to be well advised what course he chooseth and then only doth a man resolve rightly when he chooseth the way of obedience of Gods VVord which cannot deceive him I have chosen the way of thy truth 2. He that would have special direction in any particular trial must be a man resolved to follow the Rule of Gods VVord in all his wayes in general for otherwise he may be left without direction when he hath most need except he may say for the whole course of his life I have chosen the way of truth 3. The solid consideration that Gods Word is Gods decree may guard a believer against mens terrours and allurements and fix him in his right choice as here Thy judgements I have laid before me 4. As he who hath been most stedfast in trialls in not past danger of being driven from Gods Word so of all men it is greatest shame for such a man in trialls to quit his hold I have stuck to thy testimonies O Lord put me not to shame 5. In the triall of our stedfast obedience unto God there is no way to persevere except in the sense of our weaknesse and faith of Gods goodnesse we shall call on God to save us who will not suffer us to be confounded O Lord put me not to shame 6. The child of God is subject to bondage of spirit even after regeneration in sundry cases especially when God bringeth troubles upon him hideth his comfort from him and letteth forth appearance of wrath upon him as the straitening of Davids heart here doth import 7. As when a mans spirit is in bonds hardly can he walk in Gods service chearfully so when God sheweth his countenance and comforteth a man then all Gods service is easie I will runne the way of thy commandments when thou hast enlarged my heart 8. When the Lord giveth large comfort and looseth a mans affection from the spirit of bondage he useth to give also large measure of strength and activity in his service albeit not so large as the mans affection is I will runne the way of thy commandments when thou hast enlarged my heart HE Vers. 33. Teach me O LORD the way of thy statutes and I shall keep it unto the end In this section there are eight petitions according to the number of the verses From the first Learn 1. The narrow way of Gods obedience is hard to be found hardly kept and easily mistaken except God do teach us daily by his Spirit what he doth at any time teach us by his Word and therefore we have need again and again to pray Teach me O Lord the way of thy statutes 2. As the Lord requireth our perseverance in his service so our perseverance dependeth on his continued direction and assistance which the believer and daily supplicant for grace may promise to himselfe in Gods Name Teach me O Lord the way of thy statutes and I shall keep it to the end Vers. 34. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart From the second petition Learn 1. There is no true wisdome except by the knowledge of Gods will revealed in Scripture and applied by him and this we should alwayes pray for Give me understanding 2. Where God becometh teacher the disciple may promise obedience Give me understanding and I shall keep thy law 3. As no service pleaseth God but that which a man desireth at least to do heartily so he that purposeth to persevere must purpose also to serve God affectionately Yea I shall observe it with my whole heart Vers. 35. Make me to go in the path of thy commandments for therein do I delight From the third petition Learn 1. Because there are innumerable by-paths from terrors and allurements without to make us decline from the obedience of God and we of our selves are both weak and subject to errors within us therefore should we be the more instant in prayer Make me to go in the path of thy commandements 2. As it is a faire grace of God to have pleasure and delectation in Gods service so he who hath gotten of God this grace may expect also direction and strength to go on in the path of Gods obedience for therein do I delight is given as a reason of his praying Make me to go in the path of thy commandments Vers. 36. Incline my heart unto thy testimonies and not to covetousnesse From the fourth petition Learn 1. As the most holy of Gods servants have in them the remainder of their natural stifnesse and aversnesse from the obedience of Gods Word so are they of all men most sensible of this sicknesse and most instant with God the only Physician to heal it Incline my heart unto thy testimonies 2. The heart cannot want some object whereunto it must cleave a man must love something and if the heart be not set on things spiritual and heavenly it will not faile to pitch upon things base and earthly as here is insinuated by opposition of covetousnesse to Gods testimonies 3. The love of Gods testimonies or of obedience to Gods Word and the love of base objects as the lust of the eye the lust of the flesh and the pride of life are inconsistent for the one is contrary to the other as here is shewn Incline mine heart unto thy testimonies and not unto covetousnesse Vers. 37. Turne away mine eyes from beholding vanity and quicken thou me in thy way From the fifth petition Learn 1. The sinful concupiscence of the heart hath defiled the externall senses and made them servants unto it selfe except God do heal both the heart and the senses as the petition Turne away mine eyes doth import 2. Albeit the corruption of the heart be deadly wounded yet it may soon recover life and strength by the external objects of the senses if watching over the external man be neglected as turn away mine eyes from beholding vanity doth import 3. Whatsoever doth draw
that after the way which is prescribed by God directing all his service to be offered to God through Christ for this is imported in Davids worshipping toward the Arke which was placed in the tabernacle or Temple I will worship toward the holy Temple and praise thy Name 2. The experience of the Lords kindnesse and faithfulnesse in his promises made to his people is a lively motive unto believers to praise him I will praise thy Name for thy loving kindnesse and thy truth 3. There is more to be seen and felt in the experience of Gods children then they could promise to themselves out of Gods Word for they finde that God in effect is better in his payment then in his promises for thus much doth this commendation import Thou hast magnified thy Word above all thy Name that is I have found more effect in the performance of thy promise then the promise seemed unto me to hold forth in thy Name and this is the first reason of Davids engagement unto thankfulnesse Vers. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. The second reason of his thanksgiving is more speciall because God had upholden him by his inward comfort in the time of his trouble and had answered his prayer graciously Whence learn 1. The Lord useth to put his children unto straits before he deliver them that he may be seen the more clearly to be their deliverer for David cried unto the Lord before the answer of his ordinary and daily prayer was given unto him In the day when I cried saith he 2. To be supported in trouble and to have strength to bear out in trouble till the full delivery come is a reall and remarkable answer from God to his peoples prayers In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. 3. Albeit before the outward and compleat delivery come the passages of Gods secret sustaining of a man be not well marked yet when they are looked back upon in the clear light of accomplished deliverance the least degrees of delivery and secret supporting of the man under trouble will appear clearly to be answerers of prayer and begun delivery as David here observeth and giveth account thereof In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Ver. 4. All the kings of the earth shall praise thee O LORD when they hear the words of thy mouth 5. Yea they shall sing in the wayes of the LORD for great is the glory of the LORD The third reason of his thanksgiving is because he foreseeth in the Spirit of prophecy how great glory and praise and thanks the Lord shall have when he shall convert the Gentiles and reveal his Word and works unto them Whence learn 1. The foresight of the glory which God shall have in the world before its end by the promised propagation of his Gospell should stirre up all who believe the approaching glory of God to magnifie and praise him in their own time for the foresight of the glory of God to be manifested among the Gentiles is here the matter of the song of David and of the Church of the Jewes All the kings of the earth shall praise thee O Lord. 2. When the glory of the Lord is seen it doth overshine all the glory in the world for Kings when they see Gods glory shall fall down and praise God All the kings of the earth shall praise thee O Lord. 3. It is the Word of God mainly which sheweth forth the glory of the Lord and maketh his works to be wonderfull All the kings of the earth shall praise thee when they hear the words of thy mouth 4. Albeit the knowledge of God which cometh onely by his works be able to convince even the Heathen of the Lords care over his people and to astonish them yet not the knowledge of the Lord which cometh by his works but that which cometh by the hearing of the Word of the Lord is able to convert a man and to make him walk in the obedience of faith and to rejoyce in God and to sing his praises cheerfully When they hear the words of thy mouth they shall sing in the wayes of the Lord 5. The glory of the Lord which is manifested in his Word is the highest glory which is manifested to the world for after all the glory of his works of Creation and Providence which the Word holdeth forth it sheweth forth the glory of Gods grace and mercy to the self-condemned sinner which mercie to the penitent soul in some reâ—pect is above all Gods works for in this respect it is here said Great is the glory of the Lord. Vers. 6. Though the LORD be high yet hath he respect unto the lowly but the proud he knoweth afar off A fourth reason of Davids thanksgiving and praising of God is for his different dealing with the humble and proud Whence learn 1. Albeit the Lord be so highly exalted above all the creatures as it is a sort of humbling himself to behold his creatures even in the heavens yet he is so good and gracious that his superlative grandour doth not hinder his taking notice of the meanest lost sinner who humbleth himself before him Though the Lord be high yet hath he respect unto the lowly 2. The greatness of the Majestie of God commendeth his humility and the Lords looking low for the good of the poore Supplicant commendeth his greatnesse and maketh it more lovely for it is here put for a point of his praise That though the Lord be high yet hath he respect unto the lowly 3. The Lord observeth the disposition of men who are proud and who are humble before him for this doth the text point at 4. The humble do lose nothing by their humility nor do the proud gain any thing by their pride but by the contrary the humble finde grace and the proud are resisted of God He hath respect to the lowly but the proud he knoweth afar off 5. Pride excludeth a man from accesse to God and a proud man cannot have communion with God He knoweth the proud afar off Ver. 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me The sixth reason of his giving thanks praise unto God is his confidence that whatsoever trouble he shall fal into hereafter by his enemies the Lord will sustain him under it and deliver him out of it Whence learn 1. It is a good use of by-past experience to conceive hope to be helped of God in time to come as the example of David here teacheth us 2. Whatsoever trouble a man hath been in he may fall in as great or greater afterward yea he may possibly be in a comfortlesse condition and helplesse and hopelesse for any thing can be seen yea and be
compassed about with trouble on all hands yea he may faint under the burden and be as a dead man for thus much David presupposeth may be his condition afterward Though I walk in the midst of trouble 3. How great soever and how many soever straits and difficulties the believer can forecast and foresee he may promise to himself as great and aâ— many supplies of strength and deliveries from God Though I walk in the midst of troubles thou wilt revive me that is thou wilt put new life and comfort in me 4. Against the power and wrath of adversaries Gods power and good-will is a sufficient guard succour and relief Thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Vers. 8. The LORD will perfect that which concerneth me thy mercy O LORD endureth for ever forsake not the works of thine own hands The sixth reason of his giving thanks and praise is his confidence of the Lords constant continuing with him and making him to persevere in Gods obedience unto the end which he closeth with a prayer that he may persevere Whence learn 1. The believers heart cannot be quiet till it be sure of perseverance and of this he may be made assured for the same Spirit of grace which hath made him see the Lords engagement for him in time past can give certainty of the continuing of Gods grace in time to come The Lord will perfect that which concerneth me He findeth a work of Gods love to him already begun and then gathers hence that the Lord wil perfâ—ct that work of grace which he hath begun 2 The believer doth not build his hope of perseverance upon any strength or constancy in himself but upon the unchangeablenesse of Gods eveâ—lasting mercy as here David sheweth unto us The Lord will perfect that which concerneth me why and upon what ground is he so confident Thy mercy O Lord endureth for ever 3. True assurance of perseverance must be joyned with the sense of a mans own weaknesse and unworthinesse and ill deserving if God should deal wiâ—h him in justice yea it must be joyned with dependance upon God in faith and prayer and use of the meanes for such was the assurance which David had who after that he hath said The Lord will perfect that which concerneth me subjoyneth forsake not the work of thine own hands which importeth so much 4. Faith hath alwayes for its own strengthening to make use of all bonds betwixt God and it self as a creature and in special as a new creature that seeing his calling and gifts are without repentance he would make out the work of grace and salvation where he hath begun it as David teacheth us Forsake not the work of thy own hands PSALME CXXXIX DAvid being wickedly slandered and persecuted by his adversaries findeth his zeal kindled against them and lâ—st his own hearts corruption should deceive him as being carnal in this matter he presenteth his heart unto God the all-seeing and every-where-present Judge of the secrets of all hearts and he presenteth also his adversaries both persons and cause with his own carriage toward them to be tried by God praying that himself may be directed toward life everlasting In the first place the Omniscience of God is declared v. 1 2 3 4 5 6. In the next the Omnipresence of God with his Omniscience is set forth v. 7 8 9 10 11 12. In the third place the reason is given of Gods so exact knowledge of all the secrets of his heart because the Lord did forme and fashion him in so wonderfully wise and powerful a way as he could neither expresse nor comprehend v. 13 14 15 16 17 18. In the fourth place he confesseth to God his judgement of wicked men and his hatred of their wayes making God who is the searcher of hearts Witnesse and Judge of his sincerity Corrector and Director of his course toward everlasting life v. 19 20 21 22 23 24. Vers. 1. O LORD thou hast searched me and known me Ver. 2. Thou knowest my downe-sitting and mine uprising thou understandest my thought afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O LORD thou knowest it altogether 5. Thou hast beset me behinde and before and laid thine hand upon me 6. Such knowledge is too wonderful for me it is high I cannot attain unto it In his acknowledging of Gods Omniscience and perfect knowledge of every thing in him and in his betaking himself unto God for clearing of him comforting of him and bearing him through all calumnies and reproaches Learn 1 The godly may sometimes be so overclouded with calumnies and reproaches as they cannot finde a way to clear themselves before men but must content and comfort themselvs with the testimony of a good conscience and with Gods approbation of their integrity as here David doth saying O Lord thou hast searched me and known me 2. As the knowledge which the Lord hath of us is most accurate having as it were a perfect searching joyned with it so the belief of this point is necessarily to be applied to our selves that it may rule our conversation breed us comfort and peace and confidence in our approaches unto God whosoever be against us as Davids example here doth teach us 3. The Lord is acquainted with all the motions of the external man the meanest gesture of the body falleth under his cognition and observation Thou knowest my down-sitting and my uprising 4. What advisements we are upon what consultations and deliberations we are about the Lord knoweth all perfectly before we conclude any thing Thou understandest my thoughts afarre off 5. The Lord doth not only observe our aime and scope but also how we purpose to convey out matters and how we go on and proceed in accomplishing of our purposes what rule we follow or reject from the morning to the evening Thou compassest my path and my lying down 6. The Lord knoweth us so well as the best knowledge which our entire friend can have of us with whom we do communicate our minde and who knoweth all our designe and way to go about it is but a shadowing similitude of Gods knowledge of us Thou art acquainted with all my wayes 7. There is not a word which we speak either idle or to purpose but the Lord considereth it perfectly For there is not a word in oâ—r tongue but lo O Lord thou knowest it altogether 8. We are so inclosed within the view of Gods beholding of us and so compassed by his providence and so powerfully ruled by his power as we cannot turne this way or that way but we are still in his sight and under his disposing of us as he seeth fit Thou hast beset me behinde and before and laid thy hand upon me 9. The knowledge which God hath of us and of our wayes is so
particular and perfect so far above our capacity as we cannot comprehend the manner of it Such knowledge is too wonderful for me 10. When we are about to look upon Gods perfections we should observe our own imperfections and thereby learn to be the more modest in our searching of Gods unsearchable perfection Such knowledge saith David is too high for me I cannot attain unto it 11. Then do we see most of God when we see him incomprehensible and do see our selves swallowed up in the thoughts of his perfection and are forced to fall in admiration of God as here Such knowledge is too wonderful for me it is high I cannot attain unto it Vers. 7. Whither shall I go from thy Spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thine hand lead me and thy right hand shall hold me 11. If I say Surely the darknesse shall cover me even the night shall be light about me 12. Yea the darknesse hideth not from thee but the night shineth as the day the darknesse and the light are both alike to thee In Davids setting forth the Lords Omnipresence and Omniscience to be such as he cannot escape his sight and power Learn 1. The right making use of Gods all-seeing providence and every where presence is to consider our duty to walk before God as in his sight alwayes and not to seek to hide our selves or our counsel from him as David doth here Whither shall I go from thy Spirit or whither shall I flee from thy presence 2. Whosoever walk in the darknesse of their own devices and misregard God in their wayes as if they might escape his sight or eschew his hand are much mistaken for there is no place of refuge from his pursuing Whither shall I go from thy Spirit or whâ—ther shall I flee from thy presenec 3. Neither mens presumption and blessing of themselves in courses not allowed by God nor their estimatinn of high prefeâ—ment in Church or State which are a sort of a mans lifting up himself to heaven can availe a man when he cometh to be tried before God If I ascend to heaven thou art there where fugitives from God cannot hâ—ve place 4. A mans base condition and meannesse in the world or his desperate resolution to perish provided he can have his will for a time yea his desperate dispatching himself when he is incurably miserable will not avail a man nor carry him through for God fastening the man in the misery which he hath resolved to endure will make him finde that he hath too sore a party If I make my bed in hell behold thou art there 5. Changing from place to plaee and fleeing from one countrey to another or going to such solitary places where no man resorteth cannot deliver a man from Gods pursuing and overtaking of him If I take the wings of the morning and dwâ—ll in the uttermost parts of the sea even there shall thy hand lead me and thy right hand shall hold me 6. Whithersoever a man shall go he must be furnished with power and strength from God to go thither for there shall thy hand lead me importeth so much 7. Gods power and justice shall ever be a mans master go whithersoever he shall go Thy right hand shall hold me 8. The fugitive sinner hath many devices in his head to elude Gods sight and justice and all to deceive himself and will run from one shift to another before he turne himself to God and his thoughts of Gods presence are so grosse as amongst other thoughts to think himself hid in the night from God but in all poor fool he is deceived for if I say Surely the darknesse shall cover me even the night shall be light about me yea the darknesse hideth not from thee bus the night shineth as the day the darknesse and the night are both alike to thee Vers. 13. For thou hast possessed my reines thou hast covered me in my mothers wombe 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soule knowes right well 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lonest parts of the earth 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 17. How precious also are thy thoughts unto me O God how great is the summe of them 18. If I should count them they are more in number then the sand when I awake I am still with thee In the third place where the Psalmist giveth a reason of Gods exact knowledge of and power over him because he hath formed him in the belly wonderfully Learn 1. In regard that God hath made us in the wombe and we live and move and subsist by his power it is not possible that God should not know our words works and thoughts and all and have us alwayes in his sight and under his power For thou hast possessed my reines thou hast covered me in my mothers wombe 2. The knowledge of God and his Government of the creature is not like a mans who setteth himself for a while on this object and then turneth off to another object but Gods Knowledge and Government is a setled possessing of his own workmanship by a constant beholding by a setled ruling of his work by a constant maintaining and judging of the most secret motion of a mans spirit For thou hast possessed my reines thou hast covered me in my mothers wombe 3. The Lord in framing our bodies in our mothers wombe did cover his tender work with his mighty power from all inconveniences as with a shield Thou hast covered me in my mothers wombe 4. The right sight of Gods workmanship in our very bodies will force us to praise Gods unspeakable wisdom I will praise thee for I am fearfully made 5. When God is seen in his glory in any thing his majesty becometh terrible to the beholder his glory is so bright I am fearfully made 6. As the Lords rare works without consideration look upon a man very common like so his common works being well considered become very wonderful I am wonderfully made 7. The right sight of any one of Gods works giveth light in all his works to shew them all wonderous Marvellous are thy works 8. The consideration of Gods work in our bodies well digested is profitable for our soul And that my soul knoweth right well 9. As the Lord doth acquâ—int us with his works we should observe them well and bear witnesse to what we observe for his glory as David doth saying And that my soule knoweth right well 10. In the
of the changes which God doth make as well in one case as in another could not be endured if God should not temper them and provide some remedy against them as appeareth in the making of frost Who can stand before his cold 4. Before any change from frost to faire weather can be made a new order must come forth from the Lord and when that cometh aire and water do return to their former course and so it is in any other change in the world especially in the affaires of the Church He sendeth out his Word and melteth them he causeth the winde to blow and the waters flow Vers. 19. He sheweth his Word unto Iacob his statutes and his judgements unto Israel 20. He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the LORD The sixth reason of the third exhortation to praise God is from the different dealing of God with his Church and with the rest of the people of the world Whence learn 1. The benefit of the Scriptures and the opening up and application of them unto the edification of the hearers is a precious gift of God and this benefit the Lord hath bestowed on his Church called by the names of Iacob or Israel He sheweth his Word unto Iacob his statutes and his judgements unto Israel 2. The benefit of the Scriptures and revealing the Word of life unto the Church maketh Gods people in a better condition and more excellent then any other incorporation can be in He hath not dealt so with any Nation 3. Where the Word of God in his Scripture is not opened up there the Lords dealing with men in justice and mercie and the way which the Lord keepeth in ruling of the world is not understood but people there do live in deadly darknesse As for his judgments they have not known them 4. As the benefits bestowed upon the Church are most excellent so the Church is most bound to praise God both for those mercies and for all other his glorious works Praise ye the Lord. PSALME CXLVIII IN this Psalme the Church is stirred up to praise God because of the incomparable excellency of his glory and majesty appearing first in the heavens above v. 1 2 3 4 5 6. Secondly in the earth and sea beneath and lower parts under the Heaven v. 7 8 9 10. Thirdly in the governing of men and of all sorts and ranks of men but especially in doing for his Church v. 11 12 13 14. In all which as he sheweth how the world is full of Gods glory so he pointeth at matter of his praise whithersoever we turne our eyes Ver. 1. PRaise ye the LORD praise ye the LORD from the Heavens praise him in the heights 2. Praise ye him all his Angels praise ye him all his hostes 3. Praise ye him Sun and Moon praise him all ye stars of light 4. Praise him ye Heaven of heavens and ye waters that be above the Heavens 5. Let them praise the Name of the LORD for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not passe In the exhortation to praise God because of his glory shining in the Heavens Learn 1. Howsoever the glory of the Lord doth shine in all his works yet there are degrees of the shining of it and the chiefest glory is from celestial creatures and from the consideration of what is in heaven Praise ye the Lord praise ye the Lord from the Heavens 2. As God is praised in heaven by the blessed spirits that are there so the true worshipper should joyne with those that praise him there Praise him in the heights or high places 3. Albeit the Angels have the first place in the song of Gods praise and need not to be stirred to the work of praise by us yet it is a part of our praising of God to consent unto their song and account their work well bestowed on the Lord their Mâ—ker and to hold the example of them before our eyes aiming to do Gods will on earth as it is done in Heaven Praise him all ye Angels 4. The Lord hath at his hand swift servants not a few to go in what message he pleaseth to direct them and they are ministring spirits for the good of his Church Praise ye him all ye his Angels or his messengers 5. The Lord is also well furnished with souldiers for all his creatures are ready at his command to fight in Gods quarrel in defence of his friends and pursuit of his foes Praise ye him all his hostes 6. The Lords armies are not idle but are still on their work of praising doing the works of peace even in the midst of warre Praise him all his hostes 7. Beside the common song of praise which all things have as they are creatures every one of the creatures have their own proper parts in the Song The Sun in his particular vertue and motion the Moon in hers and the stars in theirs every one by themselves and these also joyntly make up a sweet and harmonious melody to the praise of God Praise ye him Sun and Moon praise him all ye star of light 8. The variety and difference of place and distance from the earth of Sun Moon and Starres some of them being lower some of them higher as the Eclipses of Sun and Moon and the diverse positions of the starres do shew are all matters of Gods praise for the lowest region of the aire is here called Heaven and the place where the Sun Moon and Starres are set is called Heaven and the Heaven of Heavens the third Heaven where Angels and spirits of just men made perfect do remain each and all of them do serve foâ— Gods praise Praise him ye Heaven of Heavens 9. The bottles of waters in the clouds flying above the lowest region of the aire ready to be dissolved here and there as God pleaseth to water the earth do serve as matter both of wondering at Gods work and praising of him Praise him ye waters that be above the Heavens 10. Praise is due to God not only for the making of the Heavens but also for the making them of nothing by the sole word of command which did produce them by saying Let them be let them praise the Name of the Lord for he commanded and they were created 11. The speechlesse creatures have their own way of praising God and men have their way of praising speechlesse creatures praise God in their own kinde when they hold forth as in a table the matter and reason of praising God and men do praise God when they do observe and acknowledge and proclaim one to another the reasons of Gods praise and these exhortations do import both Let them praise the Name of the Lord. 12. The course and appointed motions of the Heavens are so setled during the standing of the world as they shalll not faile to go