A brief commentary upon the CIII Psalme with the severall axiomes or doctrines therein conteined [sic], and uses thereupon inferred.

Vers. 22. Blesse the LORD all His works in all places of His dominion: blesse the LORD O my soule.

In the former part of the Apostrophe Da∣vid turned his speech to the Angels. In this latter part he turnes it to the other works of God, that is, to the creatures without reason,

sense, and life: for men are excluded, as being they, whom he intends by both parts to ex∣cite to blesse God. Between the parts there is this difference, that the Angels (to whom he converts his speech Vers. 20, 21.) doe properly and eminently blesse God, and therefore Davids intention was by propoun∣ding their example to exhort us to blesse Him; but the inanimate and unreasonable creatures (having neither speech to utter prai∣ses and thanks, nor understanding to appre∣hend the excellency and bounty of God) cannot properly blesse God, but blesse Him onely objectively, in as much as unto us se∣riously considering them they afford argu∣ments of blessing Him. The sense therefore is, that men ought by these arguments to be ex∣cited to blesse God.

1 Doctrine. All the works of God in all places of His dominion afford arguments of blessing Him.

• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His works.* 1.1] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both motum & rem motu factam, the action, and the effect or work thereby produced: The former Psal. 19.1. The firmament sheweth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the work of His hands, that is, the excellency of the workmanship whereby it was made: the latter Psal. 102.25. The heavens are the work of thy hands.

• Here understand it the latter way.
• 2 In all places of His dominion.] Gods do∣minion extends over all the world, as we heard vers. 19. Wherefore here understand the whole frame of the world, that is, the heaven, earth, and sea, together with all crea∣tures therein conteined; except the Angels, of whom particularly vers. 20, 21. and men, whom both there and here he intends to ex∣hort.

That all these afford arguments of blessing God,* 1.2 see Psal. 19.1. to the end of vers. 6. So Psal. 145.10. All Thy works praise Thee O LORD, that is, afford matter of praising Thee (as the same phrase is used Prov. 31.31.) See also Psal. 104. where the Psalmist exciting himself to blesse God drawes plenty of arguments from the creatures. So the 24 Elders Revel. 4.10, 11.

The Reason or ground of these arguments

• may be shewed distinctly in praise.* 1.3
• may be shewed distinctly in thanks.

1 Of blessing God by way of Praise the creatures afford arguments, because in them the excellency of the Creatour wonderfully shines forth, and namely, His Goodnesse, Wisdome, and Power.

1 His Goodnesse in that being infinitely per∣fect

in Himself from all eternity, and so not needing any thing, yet He took the creatures out of nothing (which therefore also could merit nothing) and communicated His goodnesse to them, and continues it so farre and so long as He sees good. Psal. 145.9. 2 His Wisdome, whereby He made the whole frame of the world, and all the creatures therein, to the best end (that is, ultimately to His own glory) and in such manner and or∣der, that they might be most fit to attain that end. Psal. 104.24. 3 His Power, which most clearly appeares 1 in the innumerable multitude of the creatures, and vast magni∣tude of some of them. 2 in the matter, or rather terme, from whence they were produ∣ced, mere nothing. Some men can, and of∣ten doe raise lies and slanders out of nothing: but in substantiall things the most cunning ar∣tist cannot exercise his art or make his work without some matter to work upon; that of the Philosopher being here most true, No∣thing is made of nothing. But such is Gods power, that He could and did make all things out of mere nothing. 3 in the meanes which He used, or rather in the manner of working, which was without any meanes by His bare word Psal. 33.6, 9. Gen. 1.3. &c. In these the eternall power of God was

clearly seen even of the heathen Rom. 1.20. Now joine all these together; Such Good∣nesse, such Wisdome, such Power afford infi∣nite arguments of praising God.

2 Of blessing God also by way of Thanks∣giving all the creatures afford arguments unto man, as all serving to His use and be∣nefit. The inferiour parts of the world (viz. the earth and waters, and all things created of them) not onely serve for his use, but are also subjected to His dominion, Gen. 1.28, 29. & 9.1, 2, 3. Psal. 8.6, 7, 8. The supe∣riour parts also (that is, the heavens) though in respect of the dominion reserved to God alone (Psal. 115.16.) yet in like manner serve for the use and benefit of man; the lowest heaven affording him breath, winds, raine &c. the second heaven light, heat &c. and the third (if he rightly serve God) an e∣ternall and most blessed habitation.

[Object.] Yea but there are some creatures hurtfull to man: viz. either immediately to his per∣son, as poisons, or unwholesome meates, wild beasts, serpents &c. or mediately, as hurtfull to those things which are needfull or usefull to him, as weeds to corne, moths to garments, fores, wolves &c. to sheep &c.

[Answ.] I answer 1 Blessing God consists not one∣ly

in giving Him thanks, but also in prai∣sing Him. And therefore if there were any such creatures, for which we were not to thank God, yet even for those also Hee were to be praised, if they make for His praise. And that even those creatures be∣fore mentioned, with the like, doe so, is evident, in that the Goodnesse, Wisdome, and Power of God, are declared in the creation of them. His Power without doubt: His Goodnesse also, at least in com∣municating good to them (beeing, life, motion &c.) and continuing it to His good pleasure: and lastly, His Wisdome, at least in making them so various, and all in their severall kinds so fit for the pu∣nishing mens sinnes to the glory of His Ju∣stice. But 2 God also in wrath remem∣bers mercy: neither hath He made any creatures, which are not some waies profi∣table unto men, and so contein arguments of gratitude also. All those mentioned, and the like make for the exercise of carefulnesse, industry &c. and to keep us from idlenesse, to which we are so prone since the fall, and which is a vice so foule in it self, and the mo∣ther of many more. They make also for the humbling us for our sinnes the causes of those annoyances from the creatures; for

weaning us from this world, where we are subject to so many dangers and calamities, and to enflame us with a desire of heaven, where is perfect happinesse. In speciall, That some creatures assault our persons, it may admonish us how by the just judge∣ment of God for our rebellion against Him, these creatures also rebell against us; and may warne us to take heed of sinne for the future, lest these prove but the beginning of sorrowes. The dangers also to which our life is by these meanes liable, may put us in mind of the uncertainty thereof, and so prepare us for death; that whensoever it shall happen, we may live eternally in the world to come Job 5.17. to the end of the Chapter. That other creatures also are hurtfull to the things we possesse, it may serve to draw us from the immoderate love of those things, and to excite us to lay up treasures for our selves in heaven, where nei∣ther moth &c. Mat. 6.19, 20. Lastly, all the aforesayd creatures, if men knew rightly how to use them, are perhaps (beside the mo∣rall use before specifyed) naturally more profitable then hurtfull unto man. Of many it is plaine. Nettles, poppy, and other weeds, though hurtfull to corne, yet are helpfull in physick, for preserving life, which is

more then meat. So are antidotes made of poisons.

Uses.

For our instruction.* 1.4 1 If all Gods works afford matter of blessing Him, then they are all good: for otherwise they could not be ar∣guments either of thanks, or praise. God in∣deed inflicts the evil of punishment Isa. 45.7. Amos 3.6. But this is not evil simply, but onely in respect of us, and that (unlesse we our selves be the causes) onely to the out∣ward man, and for a litle time. For it is very good, as it illustrates the glory of Gods ju∣stice; and good to us also, if we make a right use of it, Psal. 119.71. And if some of the creatures be now morally evil (as the devils and wicked men) the cause is their own sinne, whereby they have cotrupted and marred Gods workmanship, Eccle. 7.29. So Aug. de Civ. Dei lib. 13. cap. 14. Deus creavit hominem rectum; naturarum Author, non utique vitiorum: sed sponte depravatus, ju∣stéque damnatus, depravatos damnatósque generavit.

2 If all Gods works, then much more those which are more excellent, the heavens, sunne, moone, starres &c. Also if the crea∣tures without reason, sense, or life, then much more man (to say nothing of the Angels.)

His body is fearfully and wonderfully made. Psal. 139.14. in the finding out the structure whereof Anatomists, after the dissections of so many bodies, have still enough to exercise their industry. But the fabrick of the soule exceeds all admiration.

3 If the works of Creation, then much more the work of Redemption, as being farre more noble. In the Creation appeared won∣derfull Goodnesse, Wisdome, and Power: but to the work of Redemption all these three Attributes are required in a greater degree; and others also beside, whereof in the creati∣on there was no need. And the reason is from the different condition of the object. The object of Creation was pure Nothing: wherein as there was no help, so there was no hindrance to Gods working. But in the ob∣ject of Redemption was sinne, not onely bringing death, but vehemently hindring Re∣demption. Here therefore was required 1 Greater Goodnesse, viz. not onely simply free, communicating good to them that de∣served it not, but also mercifull, doing good to them that deserved ill. 2 Greater Wis∣dome, which might find out a way how Gods Justice offended by mens sinnes, and His Mer∣cy, which had pity on them, might so meet together and kisse each other, that both Ju∣stice

might have fitting satisfaction for mens sinnes, and yet Mercy might have full con∣tent in procuring their salvation. 3 Greater Power, seeing the termes were more distant, and the way more difficult. 1 The termes were more distant. In the Creation, man (the most noble creature next to the Angels) was taken out of the earth, formed after the image of God, and placed in a happy condition. But when he was redeemed, he was taken out of a condition worse then the earth (Job 30.8.) and then nothing (Mat. 26.24.) and brought (at last) to an estate better and more worthy, then Adam either had, or by persi∣sting in his innocency should have attained, yea, then the Angels either have or can have, in respect of the union with Christ by the ma∣riage bond. 2 The way also was more diffi∣cult. For in the Creation, God onely spake the word, and it was done: but Gods Justice opposed Redemption; whereupon the Sonne of His love took upon Him the forme of a servant, and being made under the law for so many yeares did and suffred so many and so great things for the satisfaction of Justice. Another impediment also there was from the infidelity of men hindring the application of this Redemption: for Christ neither did nor would so satisfy Justice, that men should be

fully made partakers of redemption without the meanes of faith. For the removing of this impediment therefore the Holy Spirit sent by Christ the Mediatour for this purpose, strives with men in much patience, long-suffring, gentlenesse, clemency &c. Seeing then in the Redemption there was required, and accor∣dingly shewed, a greater degree of Good∣nesse, Wisdome, and Power, (and besides, Mercy, Patience, Long-suffring &c. for the exercising whereof there was no occasion in the Creation) it is manifest, that Redemption is the more noble work, and affords greater matter of blessing God both by way of praise, and by way of thanksgiving.

4 If God be to be blessed for His works, then also for His word. David joines both together Psal 19. praising God for His works in the six first verses, for His word vers. 7 &c. And so in the 7^th verse of this Psalme, and els∣where frequently in this book of Psalmes. And much more cause have we to doe it; seeing the Scripture is now much fuller then it was in Davids time, viz. by addition not onely of a great part of the Old Testament, but also of all the New. And herein the ex∣cellency and beneficence of God do wonder∣fully lay open themselves, as might easily be shewed. But it is sufficiently manifest of it self.

Now as the light reproves the darknesse,* 1.5 so the works of God, which thus afford ar∣guments of praise and thanksgiving, reprove those works of men, which are diametrically opposite thereunto: viz. which are 1 so farre from deserving praise, that (as the Apostle speaks) it is a shame to mention them; 2 so injurious to others that in stead of meriting thanks they force men to cry unto God in the bitternesse of their spirit against the au∣thors.

2 Doctrine. David hence exhorts to blesse God.

So doth he often in this book of Psalmes.* 1.6 See onely Psal. 148. where by the same fi∣gure he exhorts to praise God for the argu∣ments, which the sunne, moone, starres &c. afford.

For 1 Blessing God is a duty in it self most excellent. See vers. 1. Doctr. 1. & vers. 21.* 1.7 Doctr. 3.

2 The arguments taken from the creatures have great and evident force, as was shewed in the precedent Doctrine.

Uses.

Onely see here the chief use to which the consideration of the creatures is to be refer∣red,* 1.8 viz. that observing the excellency and

beneficence of God shining forth in them, we may thence gather arguments of returning praise and thanks to Him. That this is the principall use, appeares, because so they are directly and immediately referred to the glo∣ry of God, which is the chief end of the cre∣ation, Prov. 16.4.

This reproves 1 Such as do not take occa∣sion from the creatures to blesse God.* 1.9 What ever they can pretend, their excuse will be vaine: but certainly they can with no colour pretend want of arguments. For seeing all the works of God in all places of His domi∣nion afford many arguments; and His domi∣nion extends over all the world, so that there is no place within the whole circumference of the heavens, wherein there is not something created by God: therefore wheresoever a man is or can be, he can not want arguments round about him (beside those within him∣self) to blesse God.

2 Much more such as, in the middest of their prosperity, abounding with Gods crea∣tures serving for the necessity and pleasure of this life, yet do not praise God, or give Him thanks for them, but forget both the Creatour and the Giver of them.

3 Such as abuse the creatures to the disho∣nour of God, by pride, luxury, oppression &c.

4 Who from some creatures draw argu∣ments of murmuring against God.

But let us (as David here by the Apostro∣phe intends) be exhorted to draw arguments of blessing God,* 1.10 from all His works in all places of His dominion.

Motives. See the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3 Doctrine. David saith againe, Blesse the LORD O my soule.

David having exhorted others to blesse God by the example of the Angels, and by arguments taken from the inferiour creatures, concludes the Psalme, as he began it, with exciting his own soule to doe the same. But of this, for the substance, vers. 1. Doctr. 1. and for the iteration of it, vers. 2. Doctr. 1.

Uses.

Here therefore in a word,* 1.11 they who exhort others to any good, are to be exhorted that themselves be not slothfull and negligent in it, but shew example of alacrity and readi∣nesse unto those whom they exhort.

Moreover these words joined to the pre∣cedent exhortation, may seeme to have the same sense with those Jos. 24.14, 15. And

so they, who exhort others to a common du∣ty, may be exhorted, that whatsoever effect their exhortation obteines with others, yet themselves would constantly goe on in per∣formance of their own duty.

FINIS.

Notes

• * 1.1

  Explic.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Instr.
• * 1.5

  Repr.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Instr.
• * 1.9

  Repr.
• * 1.10

  Exhort.
• * 1.11

  Exhort.