A Brief Explication of the First Fifty Psalms, Psalm 19
PSAL. XIX. To the chief Musician, A Psalm of David.
This Psalm is a sweet contemplation of the glory of Gods wisdom, power, & goodness, shining in the works of Creation, v. 1, 2, 3, 4, 5, 6. and of the glory of his holiness, and rich grace, shining through his word and Ordinances in his Church, v. 7, 8, 9, 10. whereof the Prophet having proof, prayeth to have the right use and benefit, ver. 11, 12, 13, 14.
V. 1. THe heavens declare the glory of God: and the firmament sheweth his handy workes.
ALbeit the whole earth be ful of the glory of the Lord, yet the Prophet contenteth himselfe to pitch his meditations on the heavens alone, and the vicissitude of day and night, and upon the course of the Suns light. Whence learn, 1. Albeit the glory of the Lord shine in all his works, yet any portion thereof will take up a mans meditation, when he beginneth to think upon it, as here the heavens are the Prophets Theam and subject matter of meditation. 2. The invisible things of God, even his eternal power and Godhead, and glorious attributes of wisdome, and goodnesse, and Majestie are to be seen in the works of Creation, from the beginning of the world. The heavens declare the glory of God, and the firmament sheweth his handy worke. 3. Though his glory be shewne to all men, yet it is the illuminate child of God that can observe it; for he that setteth it forth to others, doth it by the inspiration of the Lords own Spirit: He is a Prophet who here is stirred up to point unto us this lesson▪ most worthy of our observation. For in substance the heavens declare that they are not their own maker, but that they are made by one, infinite, incomprehensible, omnipotent, everlasting, good, kind and glorious God. And the firmament (taking it for the region of the aire, and place of the stars) declares how curiously he can adorne the work of his hands, and how powerfully he can put glory abundant on the creature, though it have no matter in it to make it glorious.
2 Day unto day uttereth speech, and night unto night sheweth knowledg.
3. There is no speech nor language, where their voice is not heard.
4 Their line is gone out thorow all the earth, and their words to the end of the world: in them hath he set a tabernacle for the Sun.
He looketh next upon the vicissitude of night and day, and as he saw what the heavens gave him to read, so he hearkeneth and heareth what the day and the night did speak; and he compriseth all their speech in the Doctrine of knowledge. Whence learn, 1. The right observation of the vicissitude of the night and day, may give instruction unto us to be wise; for day unto day, in their revolution, utter speech to the observing ear; And night unto night, in their vicissitude sheweth to the understanding man knowledge. For in substance, the vicissitude of day after day, doth serve to teach man that he liveth in time, and that his dayes are numbred, that his dayes do go quickly away, and that time is precious, and cannot return when it is gone; and that so long as it shall last, it shal serve man to view the workes of the Lord, and to goe about his own necessary labours; and such like other speeches doth it speake: Also the night saith, That man in himselfe is weak, and cannot endure long toyling in labour; that as some little short rest and recreation of the labourer is necessary, so it is prepared for him, that he may lie under a curtaine, and sleep a while, and so be fitted for more worke, if more time be lent unto him; and that he may now quietly examine, what he hath been doing, may commune with his heart and be still; and that if he doe not what he hath to do in time, the night cometh when no man can work: By which, and such like speeches men may learn knowledge. …. There is no people nor country, but as much of the speech of the creature is spoken convincingly unto them, as may make them inexcusable; and albeit all doe not learne wis…ome, yet the voice of the works of creation and providence, is every where in some measure heard: their line and direction is gone out through the earth.
5 Which is as a Bridegroome coming out of his chamber, and rejoyceth as a strong man to run a race.
6. His going forth is from the end of the heaven, …nd his circuit unto the ends of it: and there is nothing hid f…om the heat thereof.
He contracteth his thoughts from the highness of the heavens, and pitcheth upon the Sunne, and beholdeth Gods glory in it. Whence learne, 1. All the glory to be seen in the Sun belongeth unto the Lord; for he hath made it, and set it in its place, as in a Tabernacle, for a time, so long as he hath use and service of it. 2. The beauty of the Sun when it ariseth in the morning; the wonderfull swift and regular motion of it, so tempered by the huge distance thereof from the earth, that it cannot be seene moving, when it is running in a circle in the heaven most swiftly: The constancy of the motion of it from day to day, from year to year, without wearying or failing; the vast circle which it maketh every twenty four hours; the heat and vertue, and powerful operation upon all inferiour creatures are all admirable, and matter of manifesting the glorious perfection of God, who made it, and moveth it; As the Bridegroome he riseth, compasseth the Circle of heaven and earth and nothing is hid from the heat thereof.
7 The Law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.
8 The statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure, enlightning the eies.
9. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true, and righteous altogether.
10. More to be be desired are they then gold, yea, then much fine gold: sweeter also then the hony, and the hony combe.
The next part of his contemplation, is concerning the glory of the Lord, declared in his word and scripture; which light as it is more necessary for our blessednesse then the Suns light for our bodies, so he commendeth this point of Gods glory, (far above that, which shineth in the worke of creation) from the perfection, efficacie, infallibility, and sundry other properties of it. Whence learne, 1. The Doctrine of life and salvation, set down to us in Gods word, as a law to us, and a rule of faith and obedience, needeth no deck of humane traditions; it is sufficient in it selfe, and wanteth nothing necessary unto salvation; For the Law of the Lord is perfect. 2. No doctrine, no word save this divine truth, set downe in Scripture, is able to discover the sinne and misery of man, or the remedie and reliefe from it; no doctrine save this alone, can effectually humble a soul, and convert it to God; or make a soul sensible of the losse it hath by sin, and restore it to a better condition then is lost by sin; for it is the property of this law or doctrine, to be converting of soules. 3. Whosoever hearkeneth to this word, shall be satisfied about what is the Lords mind and will in all matters of religion, concerning Gods service, and mans salvation; for it is the testimony of the Lord, wherein he giveth forth his will, concerning what he approveth, and what he disalloweth. 4. This word being understood rightly, as it may be understood when it is compared with it selfe, one part of it with another, and other means also used, which God hath appointed, may be safely relyed upon: it will not disappoint a man; For the testimony of the Lord is sure. 5. Albeit there be many deep mysteries in this word, which may exercise the greatest wits, yet for the points necessary for the salvation of every soul, it is so plaine and clear, that it may be understood by persons of mean wits, and may make those who are otherwise dull of understanding, wise to salvation; for it is a testimony making wise the simple. 6. Nothing is commanded by God in his word, but that which the illuminate soul must subscribe unto, as equitable in it self, and profitable to us. For the statutes of the Lord are right. 7. The approving and following of the Lords directions given to us in his word, is a sure mean to get comfort and joy raised in our conscience. For the statutes of the Lord rejoyce the heart. 8. There is no mixture of error, no drosse, nor refuse doctrine, no deceit in the Lords word; for the commandment of the Lord is pure. 9. By the word of God a man may clearly see himself in himself blind and naked, and wretched and miserable, and by coming into the grace and mercy offered in the Messiah, Christ, may see himselfe entred in the only safe way of salvation. By the word of God a man may see every thing in its own colours; vertue to be vertue, and vice to be vice and vanity: For the word illuminates the eyes. 10. The way of worshipping, fearing, and serving God, set down in his word, is holy, and in substance the same in all generations, and alwayes unalterable by man for ever. The fear of the Lord is clean, enduring for ever. 11. The doctrines set downe in the word of God, are all of them decrees of the almighty Law-giver, given forth in his owne Court with authority uncontrolable; all of them are true and worthy to be obeyed; for the judgments of the Lord are true, and righteous altogether. 12. The word of God isable to enrich a man more then all the riches in the world, because it is able to bring him to an everlasting Kingdome; for Gods judgments being as judicial sentences, to determine all necessary truths and controversies, about saving truth, are more to be desired then gold, yea then much fine gold. 13. There is more sweet comfort and true pleasure to be found in the Lords word, then in any pleasant thing in this world. They are sweeter then the hony, and the hony combe.
11. Moreover, by them is thy servant warned: and in keeping of them there is great reward.
The Prophet subscribeth this commendation of Gods word, by his owne experience, and seeketh to make good use of it. Whence learne, 1. That man, of all other, is most meet to commend the word of the Lord, who in himselfe hath felt the experience of the effects and good use thereof, as the Prophets example doth shew. 2. As the word of God is able to make a man wise to salvation, so also to make him prudent in his carriage, to eschue not only sin, but also inconveniences, and to warne him of snares, wherein he may fal by imprudency. For beside all the former commendation, he addeth, Moreover by them is thy servant warned. 3. When a man hath said all hee can, in commendation of the word of God, he shal not be able to say all, but must close in some general, because the benefit of observing of the Lords Statutes and Commands, doth passe his reach; for thus the Prophet closeth, In keeping of them there is great reward.
12. Who can understand his errors? cleanse thou me from secret faults.
Lest he should seem to speak like one who seeks to be justified by his works, he acknowledgeth himself a man that cleaveth not to his owne righteousnesse, but to the fountaine of free grace, and to the expiation of sin made by Christ, signified under the shadow of ceremonial cleansing. Whence learn, 1. The most holy man, after conversion, must make stil use of the law for his humiliation, and for driving of him to Christ continually; and when he compareth himself with the Law of God, he will be forced to blush and acknowledge himself and every other man unable to condescend upon the particulars, and the multitude even of his actual sins. Therefore saith hee, Who can understand his errors? 2. Sins of ignorance, sins past out of memory, do leave guiltinesse upon the man, and must be counted for in heap at least: and mercy through the blood of cleansing must be requested for, as here. Cleanse thou me from secret sins.
13. Keepe back thy servant also from presumpiuous sins, let them not have dominion over me: then shal I be upright, and I shall be innocent from the great transgression.
He puts up another petition, to wit, That he may be preserved from presumptuous sins. Hence learne, 1. Holiest men are most sensible of their by-gone sins, and so also of their naturall sinfulnesse, and readinesse to fall, whereof the Prophet here is to fear, saying, Keep back also thy servant from presumptuous sins. 2. Even the regenerate, if the Lord doe not keep them from tentation, or if he leave them in tentation, unto their own will and strength, they may fal into most scandalous sins, against the light of their conscience, and be slaves thereunto; Therefore prayeth he to be kept back from presumptuous sins, and that God would not suffer such sins to have dominion over him; insinuating his own weaknesse, if God did not prevent, did not assist and helpe him to prevaile against them. 3. Uprightnesse and integrity in Gods obedience may stand with sins of infirmity, and sins of ignorance, but cannot stand with presump…uous sinnes, against the light of conscience▪ for if the Lord shall save him from presumptuous sins, then, he saith, he shall be upright. 4. Presumptuous sinnes, and letting sin reigne in a mans mortal body, is the high way to the sin unto death, or sinning maliciously, with despight against God; and he that makes conscience of secret sins, and is feared to fall into presumptuous sins, and flieth to God to bee cleansed from the one, and preserved from falling into the other, may be sure not to fall into …he sinne against the Holy Ghost. For the Prophet having prayed to be cleansed from his secret sins, and kept back from presumptuous and reigning sinnes, assureth himselfe, That so he shall be innocent from the great transgression.
Ver. 14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord my strength, and my Redeemer.
The third petition, is, for the acceptance of his service in his prayer, and purpose of heart. Whence learne, 1. As pardoning grace, and preventing grace, and restraining grace, must be prayed for; so also powerful, sanctifying, or enabling grace, both for inward and outward service; yea, and grace accepting the service when it is offered▪ must be sought for by prayer from God. For as the Prophet hath prayed for the former acts of grace, so also he prayeth here for the latter sort, saying, Let the words of my mouth and meditation of my heart, he acceptable. 2. As all our prayers, and all our holy indeavours, and abilities to serve God, must be furnished unto us▪ by our Redeemer who is Jesus Christ; so also every other grace, and the acceptance of our persons and services, must come through him; and we may look for all these by vertue of the Covenant of grace, whereby Christ is made our strength and Redeemer in all respects: Therefore layeth he all the weight on this, O Lord my strength, and my Redeemer.