the ewes for the good of the Gentiles and enlarging of the Kingdom of Christ among them The petition is propounded ver 1 2 In the next place is an acclamation with the Gentiles glorifying of God at their in-bringing now foreseen that it should come most certainly ver 3 4. In the third place the Church of the Jewes do applaud the second time the conversion of the Gentiles and their praising of God promising to themselves that by that meanes the increase of Gods blessing on them shall follow and the enlarging of the Kingdom of God through all the world ver 5 6 7. Ver. 1. GOD be merciful unto us and blesse uâ—… and cause his face to shine upon us Selaâ—… 2. That thy way may be known upon earth thy sâ—…ving health among all nations This is the blessing which the Lord commanded the children of Aaron to pronounce upon the people of Israel Numb 6. 22 23. â—…hich here the people do turn into a prayer for the drawing in â—…f the Gentiles unto Gods service Whence learn 1. It is safe turning of Gods offers promises and forms of blessing of his people into prayers we are sure so to pray according to Gods will as the Church doth here 2. It is the duty of every citizen of the Church as lively members of that body to pray for the blessing of God upon all his people God be merciful unto us and cause his face to shine upon us 3. Then are the Lords people blessed when God doth make them instrumental to enlarge his Kingdome and to propagate the true Religion that is the doctrine of mans salvation and Gods service and this should be the aim we should shoot at in seeking any blessing to his people That the Lord may be known upon earth thy saving health among all the nations 4. The world is ignorant of true Religion till God by his own instruments reveale it and no way of Religion will please God nor profit men save Gods way only wherein he will have men to walk in the course of faith and obedience and wherein he revealeth how he will deal with us and how we must behave our selves toward him Therefore say they That thy way may be known upon earth thy saving health among all nations Ver. 3. Let the people praise thee O God let all the people praise thee 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selab The Psalmist foreseeth by the revelation of Gods Spirit that the Gentiles shall be converted and shall rejoyce in God and praise him and therefore will have the Church of the Jewes to welcome them and to joyn in acclamation of praise to God with them because of Christs reigning among them and ruling them by his most holy lawes Whence learn 1. The manifestation of Gods freely gifted salvation in Christ and the revealing of his manner of dealing with people and how he will have people deal with him and one with another is a matter of unspeakâ—…ble praise to God and joy to men to whom this grace is revealed that thy saving health may be known among all nations let the people praise thee O God 2. True converts unto Christ besides the joy they have of their own salvation have also daily new accession of joy at the conversion of others as they come in and ought to blesse and praise God heartily with them when they behold their conversion Let all the people praise thee do they say twice and hereafter also the third time 3. The conversion of the Gentiles was not a thing only wished for by the Church of the Jewes but also prophesied of unto them clearly O let the nations be glad and sing for joy for thou shalt judge the people righteously c. 4. The Spirit which did endite the Psalmes did not degrade the promised Messiah Jesus Christ from his Godhead for his future incarnation but speaketh of him and to him as God blessed for ever that is the true God to the Jewish Church before his coming and true God to the converted Gentiles after his coming in the flesh one with the Father and holy Spirit for sixe times in this Psalm he is called God and acknowledged here to be the fountain of mercy and blessing to men and of manifested reconciliation with men and the object of all divine honour and praise and God the Lord and Law-giver of the converted Gentiles Thou shalt judge the people righteously and govern the nations upon earth 5. The doctrine and discipline of Christ whereby he judgeth and governeth his Church is most holy and righteous and in as far as particular Churches and Christians submit themselves to his Lawes Doctrine and Government they are his true subjects and shall finde the fruit of his governing and judging For these shall he judge righteously unto these shall he do the part of a Governour even on earth He shall govern the nations upon earth Ver. 5. Let the people praise thee O God let aâ—… the people praise thee 6. Then shall the earth yield her increase and God even our own God shall blesse us 7. God shall blesse us and all the ends of the earth shall fear him In the last place the Jewish Church giveth a second acclamation to the incoming of the Gentiles and do promise to themselves by that meanes Gods blessing more abundantly upon themselves as now being one body with the Gentiles in the same Covenant of grace with them Whence learn 1. As the conversion of the Gentiles was esteemed by the Jewes a matter worthy to be oftner presented to God and prayed for and earnestly pursued by all that loved God so was it foreseen to bee a matter of growing and lasting joy to men and growing and lasting praise to God and to Christ who is God the Converter of them and the Governour and Teacher of them effectually to know his Name and salvation Let all the people praise thee O God let all the people praise thee 2. The Spirit of God gave the Church of the Jewes to understand that the conversion of the Gentiles especially the conversion of the fulnesse of the Gentiles which here is prayed for when he saith Let all the people praise thee was to be a means or a mercy antecedent unto or nearly joyned with the bringing in and blessing of the Jewish Church and possibly in their own land Then shall the earth yield her increase and God even our own God shall blesse us for by the earth he meaneth the promised land of Canaan which hath been and is accursed during the time of their ejection out of it 3. When God shall be gracious to the Jewes after the conversion and bringing in of the Gentiles and shall renew the Covenant with them in Christ it shall fare the better with true Religion and with the Christian Churches among the Gentiles it shall be to them as a resurrection from the
red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
tâ—… gâ—… 〈◊〉 satisfactory delivery by faith before the boâ—…ly 〈◊〉 dâ—…â—…me When I cry unto thee then shall mine enemiâ—… turn back 2. â—…aith gâ—…eth upon solid grounds and is not a fallible 〈◊〉 but a sure knowledge This I know saith he 3 A â—…ciled mâ—…n praying to God in a gooâ—… cause foâ—… victoâ—…y ovâ—… his 〈◊〉 may be a sluâ—… that God will own his quarrelâ—… and give him the victory This I know because God is for me 4. The special attâ—…ibute of God wherewith faith doth meet and whereby it attaineth unâ—…o rest and contentment in God is his truth and fidâ—…lity in his promiâ—…s In God I will praise his Wâ—…d albeit there be no appearance of peâ—…ormance Gods Word is sure enough to â—…ix upon 5. The grounds of 〈◊〉 aâ—…e the more sweet and satisfactory the more they be examined and looked upon and compared with their effectâ—… for David is not content once to say In God I will praise his Word but with comfort and confidenâ—…e reneweth the 〈◊〉 of Gods Word and the benefit he hath by it I will not be afraid what man can do unto me 6. As it is necessary for our justifiâ—…tion to beleeve in God so is it necessary foâ—… our 〈◊〉 to â—…bserve that we have beleeved for then may we promiâ—…e to ouâ—… selvs all the blessednesse whiâ—…h bâ—…longs to the beleever In God I haâ—…e put my trust I will not be afâ—…aid fâ—…r when we thus râ—…solutely do set to ouâ—…â—…eal to Gâ—…ds tâ—…uth 〈◊〉 and 〈◊〉 our beleeving then he 〈◊〉 his sealâ—… to 〈◊〉 〈◊〉 in comâ—…ting and relieving us Ver. 12. Thy vowes are upon me O God I will render praise unto thee 13. For thâ—… hast delivered mâ—… soul from death wilt not thou deliver my fâ—…t â—…om â—…lling that I may walk before God in the light of the liâ—…ing In the latter part of the Psalme having now obtained delivery in his spirit by faith he obliges himself to thankfulnesse wishing to be preserved and enabled of God for that end Whence learn 1. As God puâ—… the duty of glorifying him upon the supplicant when he promiseth delivery to him so may the supplicant put the obligation of glorifying God upon himself when he is praying for delivery out of his trouble as David giveth us to understand he did while he saith Thy vowes are upon me 2. An honest heart is no lâ—…e deâ—…rous to perform the duty of praise to God alter delivery then he was ready to make his vow and promise before his delivery yea the conscience of the twofold obligation is a burden upon his spirit till he go about the payment of his twiâ—… due dâ—…bt Thy 〈◊〉 are upon me O God I will render praiseâ—… to thee 3. As deep dangers do serve to discover our weaknesse and our need of Gods help so a well-seen danger maketh clear the greatnesse of the delivery and the greatnesse of the delivery deciphers the wisdom power and goodnesse of God to us and of our obligation unto him I will render praises unto thee for thou hast delivered my soul from death 4. The right use of by-past dangers and deliveries is to prepare for new dangers and difficulties for when one danger is past all perils are nâ—… past and to â—…enounce our own wisdom and strength as insufficient to preserve us from ruine either of soul or body and to give up our selves to Gods guiding and presrvation and to depend upon God and stedfastly to hope to be directed and preserved by him all this is imported in Davids words Thou hast delivered my soul from death wilt thou not preserve my feet from falling 5. The end of our desires to have deliveries and benâ—…its from God should be that we may spend our life and the gifts bestowed upon us sincerely in the service of God for the edification of his people Wilt thou not preserve my feet from falling that I may walk before God in the light of the living PSAL. LVII To the chief Musician Al-taschith Michtam of David when he fled from Saul in the â—…ve THis Psalme of David as many other his Psalmes doth represent the condition of his spirit both in the time of his trouble and after the delivery what was his exercise in the Cave and what was his condition after he was delivered out of that danger whereof we read 1 Sam. 24. There are two parts of the Psalme the first containeth his prayer for deliverance which is pressed by six arguments all serving to strengthen his faith the first because he trusted in God ver 1. The second because he resolved to insist in prayer till he were heard ver 2. The third because he hoped certainly to finde notable delivery from this extraordinary danger ver 3. The fourth because his enemies were beastly cruel ver 4. The fifth because this mercy might contribute much to the glorifying of God ver 5. The sixth is from the low condition whereunto his spirit is brought by their crafty and cruel pursuit of him ver 6. In the rest of the Psalme is his thanksgiving consisting of five parts The first is the acknowlegement of the mercy and delivery granted ver 6. The next is his fixed reâ—…olution to praise God for it ver 7. The third is the upstiâ—…ring of tongue and hand and the whole man to praise God ver 8. The fourth is a promise to transmit the knowledge of Gods mercy unto other Nations ver 9. The fifth is the acknowledgement of the glory of this mercy with a wish that it might be more and more seen and acknowledged by giving new experience of it ver 10 11. From the Inscription Learn The godly may be involved in a deadly danger as David was when he â—…led from Saul in the Cave and yet not perish Now he was as a man ready to be buried quick for the Cave was as a gâ—…ave and the army oâ—… Saul at the mouth of the Cave was as the grave-stone let then the army of Saul know only that he is there and keep him in and he is gone yet God blinded them brought David out and so delivered him Ver. 1. BE merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wings will I make my refuge untill these calamities be overpast From his prayer for deliverance and first argument taken from his trusting in God 〈◊〉 1. The onely refuge of a man in trouble is the mercy of the Lord be it sin be it misery be it peril or pressing evil in mercy onely is the relief of one and all sad conditions and in this case must a soul double its petition in the Lords bosome Be merciful to me O God be merciful to me 2. As it is not trouble simply which maketh prayer to be fervent but solid faith pressed with trouble which doubleth petitions unto God so where faith in trouble flieth unto God it cannot but speed â—…e merciful O God for I trust in thee
to speak any thing and a new ground of laying hold on God and hoping for help from him because its hope is failing as here I am weary of my crying my throat is dried mine eyes faile while I wait for my God Ver. 4. They that hate me without a cause are moe then the haires of my head they that would destroy 〈◊〉 being mine enemies wrongfully are mighty then I restored that which I took not away The third reason of the first Petition is because his enemies were many mighty and malicious Whence learn 1. Holiness and integriâ—…y cannot ward off the enâ—… of a wicked world for the enemies of David who was a well-deserving man and Christ whose type he was much more beneficial to men had foes innuâ—…ble They that hate me without cause are moe then the haireâ—… of my head 1. Albeiâ—… many do aggravate their own griefe foolishly when they suffer hurt of them whom they did not injure or provoke yet the conscience of harmlesnesse toward such as wish harm to them is a great suppoâ—… 〈◊〉 〈◊〉 confidence when they 〈◊〉 â—…uriously dealt with They hate me without a cause 3. It is no stâ—…nge mâ—…tter to see truly godly men to be out of credit and affection with men who aâ—…e in power and authority in the world They that would destroy me being mine enemies wrongfully are mighty 4. He that is most just may be troubled and hated without a cause and may be dealâ—… with as a thief being verily an honest man Then I restored that which I took not away Ver. 5. O God thou knowest my foolishnesse and my sins are not hid from thee The fourth reason of the first Petition is because God was witnesse to his disposition and carriage Whence learn When we are condemned of men unjustly we have God to appeale unto and although there may be sins upon us in our private reckoning with God yet being free of what men do lay to our charge we may appeal to God in the controversy betwixt our enemies and us and when we have acknowledged what sinnes are in reckoning twixt God and us our supplication to God shall not be cast back for our sins foâ—… this is the force of the Psalmists reasoning for the strengthening of his own faith in prayer saying O God thou knowest my foolishnesse and my sins are not hid from thee that is whether I be so foolish and injurious to my persecutors as they say or not thou Lord knowest and whatsoever other sinnes may be imputed unto me upon any other score I refuse not to reckon for them but I am free thou knowest of what I am charged with and this is applicable also in some sort unto Christ who was most free of what men did lay to his charge although in another reckoning all the iniquities of the elect were charged upon him by imputation according to his transaction with the Father about our debt Ver. 6. Let not them that wait on thee O Lord GOD of hostes be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel The second Petition is that the godly may not be hurt by his manner of exercise which he strengthens by four reasons Frst because his sufferings were for Gods cause ver 7. Secondly because he was cast off by his friends ver 8. Thirdly because he did take Gods honour deeply to heart ver 9. Fourthly because his holy and religious carriage was mocked and both by high and low by honourable and base rascals he was opposed and persecuâ—…ed ver 10 11 12. From the second Petition learn 1. The property of the godly is to seek communion with God and patiently to attend his answer for the time manner and measure of it for they aâ—…e here described They that wait on thee O Lord those that seek thee 2. When one of Gods children is persecuted for righteousnesse all the rest are waiting to see the event and it câ—…nnot chuse but be a great dash to them to see the righteous lie under or a good cause to lie long oppressed which inconvenience we should request the Lord to prevent Let not them that wait on thee be ashamed let not those thet seek thee be ashamed 3. It is a kindely mark and property of a godly person to be a lover of the good of all Gods children and to be careful that no cause or occasion of stumbling be furnished unto them by him Let them not be ashamed for my sake let them not be confounded for my sake 4. Faith sets its eyes in prayer upon those titles of God which do serve most for its purpose as here the Psalmist hath to do with enemies O Lord God of Hosts will do his turn against them he is praying for the good of Gods children and O God of Israel speaketh to that point Ver. 7. Because for thy sake I have borne reproach shame hath covered my face The first reason of the second Petition is because his sufferings were for Gods cause Whenâ—… learn 1. Though suffering for Gods cause in maintenance of his truth be a glorious sort of suffering wherein a man may go unto God confidently yet it may be accompanied with shame from men of this world and the godly for a time may be so delayed in the point of relief that they know not what to say to their scorners but may be forced to hang the head for a while For thy cause I have borne reproach 2. He that suffers shame for Gods cause shall neither have cause at length to be ashamed of his suffering nor shall any other have cause â—…o be ashamed for him Let them not be confounded for my sake because for thy sake I have borne reproach Ver. 8. I am become a stranger unto my brethren and an alâ—…n unto my mothers children The second reason of the â—…econd Petition is because his friends had 〈◊〉 him off Whence learn 1. In affliction foâ—… Gods cause friends will more readily forâ—…ake a suffere then in his affliction for a civil cause I am become a stranger to my brethren 2. The power of Râ—…ligion in the godly is stronger then the bonds of blood with their kinsmen and it will make them cleave to God when their kindred do cast them off I am an alien unto my mothers children Ver. 9. For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon mee The thiâ—…d reason of the second Petition is because he was deeply affected with the dishonor done to God Whence learn 1. It is not enough to love God and his ordinces and kingdomâ—…â—…and his peoples good but it is required also that we be zealous here The zeale of thy house hath eaten me up 2. Spiritual affections and passions will no lesse affect and trouble the body then natural â—…ffections and passionâ—… The zeale of thy house hath eaten me up 3. Injuâ—…ies done tâ—… God and Religion
Zebah and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession In the latter part of the Psalm is the Churches prayer to God that he would be party against her enemies and plague them There are sundry branches of the malediction which the Church doth imprecate against the enemies The first is that God would destroy them as he destroyed others before them who were upon such a wicked plot of rooâ—…ing out Gods people Whence learn 1. When the Church hath to do with her enemies she should look what in Scripture the Lord did for her in times past for so doth the Church look here to what the Lord did to his enemies Iudg. 7. 22. and 4. 15 24. and 7. 25. and 8. 〈◊〉 2. It is lawful to pray for judgements upon the enemies of the Church provided it be out of a publick spirit and not out of private malice or revenge in which case the prayers of the Church are more forcible for the overthrow of their enemies then all her external force is Do unto them as unto the Midianites is a hard charge against them 3. Former plagues poured out upon the Churches enemies are pledges of the Lords bringing like judgements on her enemies afterward and of giving like preservation unto the Church as before Do unto them as to the Midianites in Gideons time and to Sisera and Iabin in Deborah time when small meanes were sufficient for a great overthrow of the enemy 4. The dead bodies of Gods enemies shall not only be contemptible before men which is incident to the bodies of the Saints sometimes but also contemptible before God as here we see Their enemies perished at Endor and became as dung for the earth 5. The Nobles leaders chief amongst Gods enemies may look for most eminent judgement Make their Nobles like Orch and Zeeb yea all their Princes like Zebah and Zalmunna 6. It is all one for enemies to resolve to spoile Gods Church and to rob God of his habitation specially so long as Gods people love to have God dwelling among them for the injuries done to the Church redound to the contumely of God who hath taken the maintenance of 〈◊〉 They say Let us take to our selves the houses of God in possession Ver. 13. O my God make them like a wheel as the stubble before the winde 14. As the fire burneth a wood and as the flame setteth the mountains on fire 15 So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy Neme O LORD 17. Let them be confounded and troubled for ever yea let them be put to shame and perish From the rest of the branches of the imprecation wherein sundry similitudes are looked unto for shewing forth the effects of Gods wrath upon the enemies of the Church Learn 1. Use is to be made of our Covenant with God so well against our enemies as for our selves for O my God saith he no wwhen he is about to curse the enemy 2. The enemies of Gods Church have many a mischief waiting on them of which if they escape one another shall overtake them yea no one similitude can set forth what misery is prepared for them no peace no rest for them no standing in any stablished prosperity but they shall be rolled as a bowle turned upside-down or as a wheel Make them like a wheel 3. They shall have no strength to resist the blast of Gods wrath Make them as stubble or chaffe before the winde 4. The Lords indignation against them shall burn them as a flame doth a Forrest let them be consâ—…med as fire that burneth a wood which is the greatest flame we can easily conceive or when a mountain of sulphur or coales is kindled as the flame sets the mountains on fire where fâ—… above the earth and under it do meet together 5. If they escape for a while yet judgements shall follow them and overtake them and 〈◊〉 them and turn them in a circle till they be giddy So persecute them with thy tempest or whirewinde 6. Beside what torment their present plague shall bring unto them horror and fear of worse to come shall vexe them Make them afraid with thy storme 7. At last they shall be ashamed when both they shall be disappointed of what they intended against the godly and also meet with the misery which they least feared Fill their faces with shame 8. If any of the enemies of Gods people do belong to Gods election the Churches prayer against them giveth way to their conversion and doth not seek more then that the judgement should follow them only till they acknowledge their sinne and do turn and seek God Fill their faces with shame that they may seek thy Name O Lord. 9. For the rest of the wicked irreconcileable adversaries when shame of disappointment and temporal judgements are come upon them the worst of all doth yet follow even everlasting perdition Let them be confounded and troubled for ever yea let them be put to shame and perish Ver. 18. That men may know that thou whose Name alone is IEHOVAH art the most High over all the earth He closeth the Psalme with shewing the end of all this complaint and imprecation Whence learne 1. The end of all cursing of the wicked enemies of the Church is not to satisfy private revenge but that God may be glorified Let them perish that men may know that thou art he whose Name is IEHOVAH 2. The Name Iehovah signifying Gods being of himself and the cause of the being of all things created is incommunicable to any creature and in Scripture is given only unto the three persons of the Godhead the Father the Word and the Spirit whose essence is one as here is taught Thâ—… men may know that thou whose Name alone is Iehovah 3. If men will not acknowledge the true God to be the supreme and only Governour of all the world they shall by his heavy â—…ements either upon others or upon thgmselves be made to show it for the Church doth here declare that they do use this heavy imprecation against Gods enemies that men may know say they that thou whose Name alone is Iehovah art the most High over all the earth PSAL. LXXXIV To the chief Musician upon Gittith A Psalme for the sonnes of Korah THis Psalme is of the same subject with Psalm 42. and Psalm 63. Wherein the Psalmist lamenteth his banishment from the Temple and the publick Ordinances of Religion to ver 8. and then prayeth for his restoring to that priviledge in the rest of the Psalme This Psalme agreeth well with the time of Davids parting with the Ark when he fled from Absalom In his lamentation First he commendeth the place of publick worship ver 1. Then sheweth his longing after it ver 2. Thirdly he wisheth to be as a sparrow in the meanest condition partaker of that priviledge ver 3. Fourthly
is the terme-day of the Saints patience That thou mayest give him rest untill the pit be digged fvr the wicked Ver. 14. For the LORD will not cast off his people neither will he forsake his inheritance 15. But judgement shall returne unto righteousness and all the upright in heart shall follow it The third consolation is that the Lords people shall not be alwayes under the feet of oppressours but because the Lord will not forsake his people therefore such a change of affaiâ—…es shall come as the godly shall have comfort and encouragemenâ—… from authority which shall countenance and encourage them unto righteousnesse and piety Whence learne 1. Aâ—…beit men do oft-times cast off Gods people as unworthy to be members either of Church or of any civil incorporation yet God will not câ—…st them off The Lord will not cast off his people 2. Albeit the Lord may seem for a while to hide himself from his people when he suffereth the wicked to persecute and oppresse them yet because of their relation to him as his people and for his interest in them as his own inheritance he will not suffer himself to be beâ—…eft of them He will not cast off his people neither will be forsake his inheritance 3. It cometh to passe sundry times that righteousnesse and judgement are parted asunder for a while partly by earthly Judges refusing to do justice and judgement for Gods people and partly by the righteous Judge of the world his suspending for a time to manifest his judgement for the godly and against their oppressours and that for his own wise and holy reasons This was the case of the godly in this Psalme who were waiting for the returning of judgement unto righteousnesse 4. Righteousnesse and righteous judgement executed in favour of it shall not long be seperated for God shall either raise up righteous Judges to savour righteousnesse or he shall make his righteous judgements testisie for the godly and against their oppressours or he shall do both these for God will not forsake his people but judgement shall returne to righteousnesse 5. When the Lord maketh Judges and Courts of justice to favour righteousnesse then the righteous have a banner liâ—…ted up for them to gather them together again who before weâ—…e scattered in persecution to encourage and countenance them in their godlinesse and righteous wâ—…yes Iudgement shall returne to righteousnesse and all the upright in heart shal follow it Ver. 16. Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity The fourth consolation is from the example and experience of the Psalmist who in his righteous cause sought assistance from men in a lawful way when he was oppressed ver â—…6 but found none to help him except God only who was his supporter and comforter ver 17. which he thankfully acknowledgeth and praiseth God for it ver 18 19. believing that as God was displeased with unrighteous Judges and their cruelty against the righteous ver 20 21. so he would certainly defend him against their oppression ver 22. and cut them off ver 23. and this his experience and example he propoundeth to the Church both to comfort them in their oppression and to direct them in their behaviour till the relief should come From his seeking assistance against oppression Learn 1. There is a lawful defence of the godly while they are oppressed by their superiours which is no wayes injurious to authority such as is to bear witnesse for the godly to speak and make request unto the Rulers for them as Ionathan did for David and Ebedmelch did for Ieremy to countenance and assist them in their appearances for defence of the truth as Pauls companions should have done when he was brought before Nero and such as here was sought after by the Psalmist Who will rise up for me against the evill doers who will stand up for me against the workers of iniquity 2. When the godly suffer injury by their own Rules who should maintain them few or none possibly will be found to countenance them in their righteous cause for this saying Who will arise for me doth shew that none did offer themselves and he knew none when he thus did misse all help 3. Before the godly complaine of wrongs done to them by their superiours they should be first sure that they have done no wrong or any thing which Rulers may justly punish and that their Rulers are not onely injurious to them in a particular but evill doers also and open enemies to equity Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity 4. Rulers should be warie that they force not the righteous to complain to God and man of them for if they do the oppressed may readily fell upon the Psalmists outery and that is not safe for the Magistrate that any should have cause to cry Who will rise up for me against the evill doers Ver. 17. Unlesse the LORD had been my help my soule had almost dwelt in silence He sheweth what successe his seeking of help from men had and that was none at all for if God had not helped him he should have perished before help had been given to him from men Whence learn 1. Whosoever do engage in any cause were it never so just with confidence in man or with hopes to carry it on and go through with it by mans assistance need not wonder if they be disappointed Unlesse the Lord had been my help my soule had almost dwelt in silence 2. Whatsoever lawful means the righteous man doth use for his own reliefe they may fail if he lean to them and not to God onely but if he relie upon the Lord he shall be relieved Unlesse the Lord had been my help my soule had almost dwelt in silence Ver. 18. When I said My foot slippeth thy mercy O LORD held me up He sheweth how he received help of God to wit by acknowledging unto God the danger he was in and his own weaknesse to relieve himselfe whereby he found support from the Lords mercy Whence learne 1. Such as are put upon the trial of their faith and obedience to God by persecution are in danger either to fall into sin or present trouble yea possibly also to lose their life like unto men driven unto the edge of a steep-down place as the similitude of my foot slippeth doth import 2. In time of trial and tentation as ordinarily God maketh mens own wisdome courage and strength faile them that they may distrust themselves and come to him so should they acknowledge their own weaknesse and lay it out with the danger they are in before God I said My foot slippeth 3. The sense of our own weaknesse presented to God in prayer is a forerunner of Gods reliefe coming to us When I said My foot slippeth thy mercy held me up 4. As it is our duty to