In his other psalms he proceedeth to speak of the works of God over and over again: sometimes stirring up all creatures to praise God for the very delight he took in their admirable perfections, sometimes shewing. God's goodness and mercy by them, and sometimes rejoicing himself and triumphing in them. By all this teaching us what we ought to do, that we might become divine and heavenly. In the 103rd psalm he openeth the nature of God's present mercies, both towards himself in particular, and towards all in general, turning emergencies in this world into celestial joys. In the 104th psalm he insisteth wholly upon the beauty of God's works in the creation, making all things in Heaven and Earth, and in the heaven of heavens, in the wilderness and the sea his private and personal delights. In the 105th and 106th psalms he celebrateth the ways of God in former ages with as much vehemency, zeal and pleasure as if they were new things, and as if he were present with them seeing their beauty and tasting their delight that very moment. In the 107th psalm he contemplates the ways of God in the dispensations of His providence, over travellers, sick men, seamen, &c., shewing that the way to be much in heaven is to be much employed here upon Earth in the meditation of divine and celestial things. For such are these, though they seem terrestrial. All which he concludeth thus: Whoso considereth these things, even he shall understand this lovingkindness of the Lord. In the 119th psalm, like an enamoured person, and a man ravished in spirit with joy and pleasure, he treateth upon Divine laws, and over and over again maketh mention of their beauty and perfection. By all which we may see what inward life we ought to lead with God in the Temple. And that to be much in the meditation of God's works, and laws, to see their excellency, to taste their sweetness; to behold their glory, to admire, and rejoice and overflow with praises is to live in Heaven. But unless we have a communion with David in a rational knowledge of their nature and excellency, we can never understand the grounds of his complacency, or depth of his resentments*.