Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 4
SERMON IV.
PSALM LXIII. 4, 5.
Thus will I bless thee while I live: I will lift up my hands in thy Name.
My Soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips.
There's none which are made more sensible of the Benefit of the publick Ordinances, nor have their hearts more drawn out after them, than those who have been for some time debar'd and kept from them. Restraint it sets an edg upon Desire in this particular. An Instance whereof we have here exhibited and represented to us in the Person of the Prophet David, who being now (as appears by the Title of this Psalm) driven into the Wilderness, the Wilderness of Judah, through the fury and persecution of Saul; and upon that occasion detained from the publick Worship of God in the Sanctuary, does from hence so much the more now pant and breath after it; and upon supposal of his enjoyment of it (which he much longed for) does engage himself to God in a more serious attendance upon it all his days. As we have particularly signified to us in this Text, which I have now read unto you, Thus will I bless thee, whiles I live: I will lift up my hands in thy Name, &c.
IN this present Verse before us (the fourth Verse of this Psalm) we have the Prophet David engaging himself to God in two Particulars, which may serve to make up to us the Parts of the Text.
First, To the blessing of God, Thus will I bless thee whiles I live.
And Secondly, To praying to him, I will lift up my hands in thy Name.
We begin in order with the first, viz. Davids engaging himself to blessing, Thus will I bless thee, &c. In which there are three things further considerable of us.
First, The thing it self promised, and that is Blessing.
Secondly, The manner or ground of performance, thus or therefore.
Thirdly, The extent, Whiles I live.
For the First, The thing it self promised, it is Blessing; David promises to bless God. This at the first hearing may seem to carry some kind of difficulty in it: The Apostle's rule in Heb. 7.7. is, That without contradiction the less is blessed of the greater; if so, how can we be said to be blessers of God, who is so infinitely superiour to us? For this we must therefore know that there is a double kind of blessing; the one Imperative, or by way of Authority; the other Declarative, and by way of Publication. According to the first sense, so God blesses man, namely by making him blessed. According to the second sence, so man blesses God, namely by declaring him blessed, and by acknowledging that blessedness which is in him. Now according to this latter interpretation are we to understand it here in the Text, where David promises that he will bless God; that is, That he will acknowledg and publish that excellency which is indeed in him. This is that which lies upon us all as a duty to be perform'd by us, and accordingly we shall find often mention made of it in Scripture, in sundry places; as for instance Psal. 103.1, 2. Bless the Lord, O my soul, &c.
It is requisite upon a twofold ground. First, The goodness which is in himself. And Secondly, The overflowings and communications of this goodness to us; each of these call for this our Blessing, and do engage us thereunto.
First, (I say) His own personal goodness. The Lord deserves to be magnified by us for that excellency which is in his own Majesty; no more but so. Worth where-ever it is it does call for the acknowledgment of it, and it is our duty to acknowledg it, but in God himself after a more especial manner. Thus Psal. 145.3. Great is the Lord, and greatly to be praised, and his greatness is unsearchable; he is great and greatly to be praised. And accordingly we shall find the Servants of God to be very much in the blessing of him upon this account.
But Secondly, That's not all; not only for his goodness in himself, but his goodness likewise to us, in the overflowings and communications of it, we are to bless him for this also: And so we shall find them joyn'd together in Scripture; Thou art good and dost good, Psal. 119.68. So Psal. 145.5. I will speak of the glorious honour of thy Majesty, and of thy wondrous works. Of the glorious honour of thy Majesty, there is his goodness in himself; And of thy wondrous works, there's his goodness to us, and both to be proclaimed by us.
This therefore meets with all such who do nothing less than this, which we now speak of. Some there are which are so far from blessing God, as that they do nothing indeed but blaspheme him, and repine and murmur against him, and speak evil of him; few there are which (at least as they should do) do bless and praise his name: Now we see here what David vows to do for his particular, Thus will I bless thee.
There are two ways especially in which God is blest of his Creatures. The one is Objectively by way of representation; and the other is Significatively, by way of Publication: According to the first sence, so all his Creatures bless him The Heavens declare the glory of God, and the firmament shews his handy work, &c. Psal. 19.1. Sun and Moon, and fire and hail, and snow and vapour, &c. Psal. 147.3, &c. All these they do bless him thus. But according to the second sence, so he is blest only by Angels and Men, who are therefore to do it with so much the greater intension. All thy works shall praise thee, O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy kingdom, and talk of thy power, &c. Psal. 145.10.
This we should be so much the rather perswaded unto in regard of the excellency and dignity of the work it self: It is the work and employment of the glorious Angels in Heaven, and such as shall be our work hereafter to all eternity, which we should therefore begin in part now, even whiles we are here upon earth. This is that which David here vows and promises to do for his particular, I will bless thee. So much for the thing it self.
The Second thing is the manner or ground of it. Thus, or Therefore. This is very fitly and pertinently added to the other; for it is considerable in every good duty which is to be perform'd by us, how and upon what grounds we perform it. There is a manner in every pious undertaking which is to be regarded by us. This (it seems) David would regard, and accordingly teaches us to regard it with him, as being that without which God himself has no regard to us in any thing which comes from us, which therefore we must look unto.
What is it to bless God thus? We may take it in these Explications.
First, Sincerely, in the uprightness and integrity of our hearts. Sincerity it is the very crown and top of every Duty, which is no otherwise accepted of God than it hath this in it: And so (amongst the rest) is it of thankfulness and blessing of God, when we do it with our whole hearts as being real and serious in it. It is that which we have cause to be, if we do but consider Gods dealings with us; he blesses us heartily as to the bestowing of his mercies upon us; and we should also bless him heartily as to the acknowledging of his goodness towards us. We should not faulter or dissemble in this business, but be unfained and intire in it.
Secondly, Affectionately, as having our hearts much enlarged in us. As God loves a cheerful giver, so he loves a cheerful thanks-giver; that is such an one as is thoroughly apprehensive of the greatness of the mercy it self, and which accordingly has his spirit much advanced and enlarged about it. Look as in humiliation for Sin, we must be thoroughly toucht and affected with our own guilt; so likewise in acknowledgment of mercy, we must be fully apprehensive of the mercy it self, which we acknowledg.
Thirdly, Spiritually. This is another thing which belongs to this Thus; when we bless God by the assistance of his Spirit, and in the name of his Son, that is to bless him as we should do for the manner of it. It is that which the Scripture does frequently make mention of to us, Ephes. 5.20. Giving thanks always, and for all things to God, and the Father, in the name of our Lord Jesus Christ. So Col. 3.17. Giving thanks to God, and the Father by him. And Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, &c. And this for the manner, Thus.
Again, Further for the ground of it, Therefore; so there are some that read it, in connexion with that which went before, Because thy loving kindness is better than life, therefore will I bless thee. And so we have this in it; That sence of Gods favour and loving kindness draws men out in the blessing of God, and acknowledging the goodness which is in him. David when he had this fasten'd upon his heart, he is now for blessing and praising, as one that could no longer forbear it, or abstain from it.
The Reason hereof is this, Because that this is the greatest and chiefest mercy of all, and such as does most of all deserve thankfulness from us. Gods love and favour it has in it comprehended all other good things besides, which therefore does most of all affect and overcome a gracious heart, and make it whether it will or no, to break forth into such expressions as these are; whereas on the other side, where this is wanting there can be no praising of God at all to any purpose: Where we know not whether God loves or no, or is well affected towards us, we cannot there bless him, whatsoever he bestows upon us.
The Third and last thing here considerable is the Extent, and that is in these words, Whiles I live; whereby he signifies, That it was not only a sudden fit or mood in him, but an habitual frame and disposition of spirit. This is Thanksgiving in those which are Gods Servants, it is a constant and setled thing in them; that mercy which they receive but once, yet they are thankful for always, and they do more or less remember it all their lives long: Thus will I bless thee whiles I live. The same kind and manner of expression shall we likewise meet withal in other places; as Psal. 116.1, 2. I love the Lord because he hath heard my voice, and my supplications, because he hath inclined his ear unto me, therefore will I call upon him as long as I live. So again Psal. 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God whiles I have my being. And so Psal. 146.2. Whiles I live will I praise the Lord, I will sing praises to the Lord whiles I have any being. He is frequent in these expressions. And so also to the same effect, Psal. 145.1, 2. I will extol thee, my God O King, I will bless thy name for ever and ever. Every day will I bless thee, and I will praise thy name for ever and ever. So is in other places, His praise shall be continually in my mouth.
This there's very good ground and reason for, if we examine it, and search into it. As,
First, Gods dealing with us in regard of his mercies, which he does extend unto us all our lives long. His goodness it runs through the whole course of our lives, and every moment of them we have some touch and sprinkling of it; therefore it is but requisite that our Praises should be so likewise. As for the former, there is no question of it, there is none whose experience does not more or less bear witness to it, from their infancy to their gray-head. The God that fed me all my life long, says old Jacob in Gen. 48.16. Even so may we also say for our own particulars; and shall not we then bless him all our life-time? Surely, it is but good reason that we should do so, if it be but upon this consideration.
Again, If we consider the nature of God's Mercies in themselves, not only for the continuance, but the quality, they are such as nothing less than a life is sufficient for the celebrating of them; a few days, or years, are too little and scanty for such a performance; especially if we speak of the great Mercies of all, which is the love of God in Christ, and those spiritual blessings in heavenly places in him; they are such as call for a life indeed for the publishing of them.
Thirdly, Do but consider how much we provoke God by our sins. We offend him whiles we live, and therefore while we live we should praise him, that so we may in some measure make amends for those offences. So then, Every day will I praise thee, because every day I sin against thee.
This is that then which we should frame and compose our selves unto, to this constant course of blessing God all our lives long, as David here doth; which (for the better opening of it to us) does include in it a blessing of God in a variety and diversity of conditions, suitable to that Precept of the Apostle, 1 Thes. 5.18, In every thing give thanks, for this is the will of God in Christ Jesus concerning you. There, Give thanks in every thing: Here, Bless God while we live; that is to say, both in a prosperous and afflicted estate likewise: Let our life be what it will be, we must learn to bless God in it, as Job gives us an example, Blessed be the Name of the Lord, Job 1.21. And as he expostulates likewise, Job 2.10, Shall we receive good at the hand of God, and shall we not receive evil? that is, shall we be content to receive the one, and not the other! It seems to be somewhat unreasonable, and therefore bless God in reference to either.
Indeed, it is a difficult matter to bring our hearts hereunto. We have much ado to bless God as we should, even in conditions of welfare; much less are we likely to it do in conditions of adversity; but yet we see here what example we have given us in the holy men of God, which accordingly we should imitate and follow; whatever condition God casts us into, to bless and praise him in it, especially if we be his servants, and such as belong unto him; because it is either good in it self, or else tending to our good, and so in that respect matter and occasion of Thanksgiving.
And that we may do it so as we should do, let us labour and endeavour after the grace of Thankfulness in our hearts; as it is said of the Vertuous woman, Prov. 31.26, That there is the Law of kindness in her tongue. Whenever it shall be so with us, then it will be constant and perpetual, and such as is not likely to fail; because it will be in us after the manner of a second nature; as indeed it is with any other performance besides. We are so far forth likely to be sure and constant in Religion, as we are carried by constant Principles in it. This will act us through the whole course of our lives. Whereas if we be only byast by somewhat which is without us, it will be but uncertainly in us; as we may notice in all the Apostates and Backsliders that ever were in the world: The Apostle John gives us a true account of them, as namely, such which had not the seed of God abiding in them, nor that Anointing from the Holy One which all true believers receive, and are made partakers of. While it is thus, there must needs be a declining and giving-back in the ways of Religion, because there wants a spring which should feed such performances in us, and give continual supply unto them. This, while David had in him, he might well say, I will bless thee while I live.
But further, the Original will admit of another sense in it [be-chajai], that is, in, or by my life. And it carries a very good hint in it, which is profitably observable of us; and that's this, That the best and truest blessing of all, is the blessing of God by our lives; when our lives do indeed bless him; that is, when we so behave our selves, as that glory does arise unto him from the holiness of our conversations: Thus will I bless thee by my life. And truly that is the blessing most to be regarded. Thus Psal. 50.23, Whoso offereth praise, glorifieth me: and to him that ordereth his conversation aright, will I shew the salvation of God; Where the latter seems to be a kind of explication of the former. The right ordering of our conversation, it is a kind of praising and glorifying of God, and so indeed it is. When we live to God, then we praise him and bless him in good earnest, and never to purpose till then.
If ye shall ask, How our lives bless God? I answer thus: First, As expressions of those Graces which God hath bestowed upon us. Godly and holy Lives, they are consequents of holy Principles in us; and these are given us, and infused into us by God, who is accordingly glorified in them. Thus 2 Thes. 1.10, He is said to be glorified in his Saint… and to be admired in all them that believe. So 1 Pet. 2.9, Ye are a chosen generation, a royal priesthood, an holy nation, that ye should shew forth the praises of him that hath called you out of darkness, &c. While we live holily, we shew forth the praises of him that hath called us, i. e. put such Principles into us.
Secondly, Our Lives bless God as they are conformities to his Will and Commands, as we perform that in them which he requires and prescribes to be done by us; for so we magnifie God in the equity and justice of that which he enjoins and lays upon us. We acknowledg his Soveraignty over us, and our engagements and obligations to him; whereas those that live otherwise, they deny him in all these particulars.
Let this therefore be that which we chiefly apply our selves to: We are to bless God with all we are, and with all we have; with our mouths, and lips, and tongues, as we shall see more afterwards; yea, but especially, let us bless him with our lives, which is the chiefest blessing of all; this shall please him better than all the words and phrases in the world. I will bless thee with my life, says David. So much for that, which is David's engagement of himself to the blessing of God. That's the first particular.
The Second is to Prayer, I will lift up my hands in thy Name: Where two things offer themselves to us; First, The Expression whereby Prayer is described. Secondly, The thing it self. For the first, viz. The Expression for the description of Prayer, It is the lifting up of the hands. This is frequent in other places of Scripture both in the Old Testament and the New; as Psal. 141, 2. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening-sacrifice. The lifting up of the hands, and prayer, it is all one. So 1 Tim. 2.8, I will that men pray every-where, lifting up holy hands; where the lifting up of the hands, is made the gesture attendant upon prayer, as pertinent to it. Sometimes it is the gesture of swearing, as Gen. 14.22, Abraham said to the King of Sodom, I lift up my hands unto the Lord, the most High God, &c. I have lift up my hands, i. e. I have sworn; but here in this Text it is of prayer.
This, it hath nothing in it self, but according to what it signifies, which is the raising and lifting up of the heart; without which, it is but a bare, and naked, and empty ceremony. Therefore the Prophet Jeremiah does very pertinently join them both together, in Lam. 3.41, Let us lift up our hearts with our hands unto God in the Heavens. Hypocrites and Formalists, they commonly rest themselves satisfied in the shell and outside of duties, and the ceremonies which are attending upon them, as knocking of the breast, and moving of the eyes, and bending of the knees, and lifting up of the hands; all which, have their use in their places: But good Christians they look at somewhat else in all these; and so should we among the rest, we should especially mind the frame of the heart.
And yet (by the way) we are not to neglect the outward neither, which is signified to us by such phrases as these are. While the Holy Ghost in Scripture does describe prayer unto us by such-like expressions taken from the outward gesture; as bending of the knees, Eph. 3.14; and lifting up of the hands, here in this place; he does hereby teach us, That such kind of gestures are not to be neglected by us neither. Therefore all such persons as those are, who upon pretence of inward devotion, do wholly lay aside the outward, and are irreverent in their gestures in these duties, they do hereby discover their ignorance (to say no worse) of the nature of them. But so much briefly for that, to wit, the phrase or expression, Lifting up of the hands.
We come now (secondly) to the thing it self which is intended in it, namely, the exercise of prayer: Wherein again we have two things more considerable: First, The Duty it self, I will lift up my hands. And secondly, The manner or carriage of it, and that is, in thy Name. We must take them both together.
First, For the Duty it self, David promises here to pray unto God; I will lift up my hands. This, it is such a performance as Gods Servants are very much in upon all occasions; so much, as that they are usually in Scripture described and set forth by this expression, of those that call upon his Name. Rom. 10.13, Whosoever shall call upon the Name of the Lord, shall be saved. And Psal. 32.6, Every one that is godly, shall pray unto thee. There's nothing more natural to a Christian, than this exercise of Prayer, as that whereby he is distinguisht from any other. Therefore the Spirit of Prayer is called the Spirit of Adoption, whereby we cry Abba Father, as the Apostle Paul expresses it to us in two several and distinct places, in Rom. 8.15. And in Gal. 4.5, 6.
This, if we would know upon what grounds it is performed by them, we may take it thus: First, As an expression of their homage themselves before God in Prayer, as a performance whereby they do acknowledg their dependence upon him, and observance of him. They do hereby signifie, that they are at his disposing, and do stand in need of his owning of them.
Secondly, As an opportunity of converse and communion with him. Prayer in the right notion of it is foreign, as some of the Ancients have described it, (Damascen & Chrisostom, &c.) it is an ascension of the mind to God, and familiar discourse with him; and in this regard very acceptable to a Christian. Friends, they take delight in the mutual converses of each other, which are very satisfactory to them; and so does a believing Soul in converse with God; yea, though there were nothing else in it, yet this alone were encouragement enough to put him upon the performance, that so God and he might mutually speak and converse together, that they might not grow strangers to each other, as otherwise they would. This exercise of Prayer it keeps God and us in a way and course of un-interrupted acquaintance.
Thirdly, As a means for the diverting of Evils from us, and the obtaining of Blessings. Prayer it is effectual to this also, it obtains very great things at Gods hands, both for our selves and others. And therefore (if but in this sense) it is well described by the lifting up of the hands; that is, the craving and receiving hands; forasmuch as Prayer has this in it, we cannot so confidently expect to have any good thing bestowed upon us, unless we ask and pray to God for it; yea, though God intends many good things to us, yet he will usually have us pray to him for them. As in Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them. Though he would do it, yet he would have them to ask it, and desire it at his hands. Suitably hereunto, when God does purpose to bestow any great matters upon his Servants, he does usually stir up their hearts to seek him, and maintain a spirit of Prayer in them to this purpose. According to that in Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause their ear to hear. When he will cause his own ear to hear, he will prepare their hearts for it.
The Use of all comes to this to put us more upon the practice of this Duty, as having so much excellency in it, and benefit conveyed by it; methinks we should not need to have many Arguments used unto us to perswade us hereunto. It was that which David here resolv'd on, and engaged himself; I will lift up my hands. He had done it already, he was not to begin it now; yea, but he would do it still, he would persevere in the doing of it. This is that which the Scripture sometimes calls for, this foreign, Continuing instant in Prayer, &c. Col. 4.2. We have cause to do it, whether we speed presently or not. If we do speed, that we may speed more; if we do not, that we speed at last; to pray and faint not, as it is Luk. 18.1. foreign, without ceasing, 1 Thes. 1.7. We have divers instances of this in Scripture; In Jacob wrestling with the Angel, and not leaving him till he had a blessing from him, Gen. 32.26. And in the Woman of Canaan which would take no denial from Christ, till he had granted her her suit and request, which she put up unto him, Mat. 15.22. And in Paul, who pray'd thrice, that is, often, for the taking away of that affliction which was upon him, in 2 Cor. 12.8. So much for the Duty it self, which is Prayer, I will lift up my hands.
The Second is the manner or carriage of it, and that is in thy Name; I will lift up my hands in thy Name. This (for the explaining of it to us) does include divers things in it:
First, The Person to whom the Prayer is made, and that is God, and he alone. In thy Name; that is, unto thee, and thee Exclusively: Prayer waiteth for thee, O God, in Sion, Psal. 65.1. And again, Ver. 2. O thou that hearest prayer, unto thee shall all flesh come. How shall they call on him in whom they have not believ'd, Rom. 10.14. We can believe in none but God, Ergo, to him alone we must pray. From hence we see the vanity and fondness of Papists, who lift up their hands to Angels and Saints departed, and invocate them.
Secondly, In thy Name; it shews the manner in which it is done, and that is according to the will of God, with his allowance and approbation of us; we must not ask any thing of God loosly and carelesly, we do not care how, but with reverence and awfulness, and humility, and submission to his good pleasure. If we ask any thing according to his will, he heareth us, 1 Joh. 5.14. And so Rom. 8.26. According to the will of God.
Thirdly, In thy Name; that is by thy Assistance, by thy Spirit helping of me; Praying in the Holy Ghost, Jude v. 20. And the Spirit helpeth our infirmities, &c. Rom. 8.26, 27. It must be the voice of Gods Spirit in us, this is to pray in his Name. But I will not enlarge my self further upon this common place of Prayer; it is that which we often hear of. So much for that, Davids Engagement of himself to pray to God, I will lift up my hands, &c.
Ver. 5. My Soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips.
It follows now in the fifth Verse, My Soul, &c. Here the Prophet David instances in the benefit that shall come to him by these Performances, or the effect which they shall have upon himself; and this is exprest likewise in two Branches: First, As to his Soul and inward man, That shall he satisfied as with marrow and fatness. Secondly, As to his Body, and outward man, And my mouth shall praise thee with joyful lips. We'l speak a word or two of both; and but a word because we have had somewhat near unto it, in a Verse or two before.
First, Here is Davids satisfaction as to his Soul and inward man, My Soul shall be satisfied as with marrow and fatness. Marrow and fatness it is the choicest and best of the Meat, which has most strength and sweetness in it, and does nourish more than all the rest. To this does David compare the publick Ordinances; as in another place, the fatness of Gods house, Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house, speaking of true Believers. This does David profess here of himself. He does not so much look at the feeding and nourishing of his body, (which yet was in some distress at this time, that he was now in the Wilderness, but he looks at the feeding of his Soul, as the main and chief of all; and it is very pleasing and comfortable to him to think that he shall have any contentment and satisfaction in this respect.
There are three things especially which are considerable in an hungry person in reference to his bodily repast, and they are all proportionably observable here in David as to these spiritual preparations. First, There's his Appetite to them. Secondly, There's his Contentment in them. Thirdly, There's his thriving by them.
First, His Appetite to them. LOok what desires at hungry man has to his food when he sees some excellent dish before him; the same had David to the Ordinances of God; he lookt upon them as his appointed food, and so sometimes expresses himself about them: This we had in the first Verse, where he is said to long and thirst after them; This did discover it self especially now in his restraint and absence from them; and so it will likewise in any one else, which is alike affected: A good heart will very much hunger and thirst after these spiritual dainties, and not think it self well, unless in some manner it be supplied with them.
Secondly, Here's his Contentment in them, whiles he calls them marrow and fatness, as relishing the sweetness of them. There's no marrow or honey which is so pleasing to a delicate palate, as the Ordinances of God are delightful to a Christian Soul, sweeter than the honey or the honey-comb, as it is else-where exprest, in Psal. 19.10. Would we know the reason of it? it is because they are in some measure suited and fitted to it. For delight it is founded in agreement; carnal and worldly spirits, who are wholly set upon the world, they do not favour such things as these are, as not being framed and fashion'd thereunto; but those which are holy and gracious do delight in them: And delight in them in a spiritual manner likewise as such things which come from Gods spirit, and are agreeable to that new nature, and work of Grace and Regeneration in their hearts. That's a second thing, his Contentment in them, they are to him even as marrow and fatness.
Thirdly, There's his thriving by them, satisfied; there's somewhat also in that. As there's a fatness in the things themselves, so in his Soul too, by partaking of them. It is not a satisfaction of cloyedness, but a satisfaction of sufficiency and improvement: There are some which are so satisfied with this fatness, that their stomacks are even turn'd with it, so as that they loath and disdain and abhor such things as there are, which is the great distemper of this age in which we live. But it was not so with holy David, his Soul was not satisfied, that is, glutted, but satisfied, that is, filled and abundantly suppli'd. He was refresht and quicken'd hereby, as Jonathan when he had tasted of the honey, 1 Sam. 14.27.
Observe here further, that it is said his soul, that is, the better part of him, his Understanding and Will, and Affections, and whole Heart: There are many who come to such things as these are only to tickle their fancies, or to please their ears, &c. their hearts are never a whit the better, or more improv'd by them; yea, but David he was the better in his Soul, and hoped to be so, My Soul, &c. That's the first.
The Second Branch extends to the body and outward man, And my mouth shall praise thee, &c. Religion, when 'tis well rooted in the heart, it will break out at the lips; and those who in their hearts love God, they will answerably with their mouths bless and praise him. So does David here, as also in many places besides: thus in ver. 3. of this Psalm, My lips shall praise thee; and it is an usual expression with him. This is that which we should do likewise upon all occasions; as we conceive of Gods goodness in our selves, so publish it, and declare to others: as Psal. 71.15, My mouth shall shew forth thy righteousness. And Psal. 40.9, 10, I have not refrained my lips, O Lord, thou knowest: I have not hid thy righteousness, &c.
There are three things which do here open the mouths and lips of such as David was: First, Joy; that's a spreading affection, which does not keep within its bounds, but does dilate and expatiate it self, that others may joy with it; and so here, it is joyful lips. David did so please himself in the expectation of those gracious opportunities which he now prays for, as that he promises himself a great deal of joy and rejoycing from them. I have rejoyced at thy word, as one that finds, &c.
Secondly, Love, and that to others with whom he converst. This, it made him to speak likewise, that having found this sweetness in his own soul, he might make others likewise in some degree partakers of it. Now, while he was in the Wilderness, he was solitary, and all alone by himself, he wanted the opportunity; when he came into the Sanctuary, he hoped to have the mutual benefit of the communion of Saints; and so in this respect should come with his mouth to praise God with joyful lips.
Thirdly, Thankfulness likewise to God. This it does also vent it self here; My mouth shall praise thee, that is, celebrate thy goodness towards me. It is the best recompence which we can make to God for all his favours and kindnesses to us, even to praise him, and bless him for them.
This is that which therefore we should do; and especially use our mouths and lips to such services and performances as these are. It is that for which God hath principally bestowed these parts and members upon us, and fitted them with speech and language, that we might thereby set forth so much the better the praises of him that hath created us, and given them, and bestowed them upon us. There are many which use their mouths sometimes to other purposes, to railing, and back-biting, and swearing, and blaspheming, and the like; such things (as I wiss) they were never made for, or given them by God. We should use them to this end, To bless God; which will make them to be our glory, as David elsewhere sometimes stiles them.
One thing more (and so I conclude) take notice of here in the Order: Here's the soul first, and the mouth afterward. This is the Method of God and his Spirit, which accordingly is to be followed by us: My soul shall be satisfied, &c. And my lips shall praise thee. This is the wind that must fill these Trumpets, without which they will make no noise or sound at all, at least as to any acceptance with God. God does so far regard the fruit of the lips, as that fruit it self is the fruit of the heart. Then by right must these two go together as here in the Text, My Soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips.