LORD The seventh argument of hope to be heard is from the assurance that as their calamity was foretold in Scripture so their delivery promised should be recorded in Scripture also to the praise of God to the edification and consolation of the Church of God in their solemn meetings in whatsoever Kingdoms they lived Whence learn 1. The more glory we foresee shall come to God by the granting of our prayers the more confidence may we conceive to have our petition granted as the Psalmists example doth teach us 2. God hath so provided that the exercise and experience of the Church in former times should serve to manifest his glory and edifie the posterity in after-times This shall be written for the generation to come 3. The Lord hath determined by holy Scripture to propagate true Religion whereby he may be glorified and his Church edified from generation to generation This shall be written for the generation to come 4. The gathering together again of a scattered Church the conversion of more sinners and drawing them into the Church and the perpetuation of the Church from age to uge is a Creation or work of the omnipotent Creator The people whâ—ch shall be created shall praise the Lord. 5. The Lord should be praised as for all his work so in special for the delivery of his Church and praised not only by them who do see his present work and are partakers in their own persons of the gift but also by all them that shall hear of the delivery in after times The people which shall be created shall praise the Lord. 6. The Lord doth so make manifest his particular and active providence about his people as all ages shall acknowledge his care for them for the posterity shall say He hath looked down from the height of his Sanctuary c. 7. Howsoever the Lord speak of his dwelling in his Sanctuary or in his Church here on earth yet must we conceive no thoughts but heavenly of him as present at once both in heaven and earth to hear and see the condition and carriage of every one He looked down from the height of his Sanctuary from heaven did the Lord behold the earth to hear c. 8. The Lords heavenly majesty doth not hinder him to humble himself to behold even the most contemptible things on the earth but rather he will thus raise his praise among men From heaven did the Lord behold the earth to heare the gâ—oaning of the prisoner 9. Albeit the Lords people may be prisoners and put to silence among men yet their sighes and groanes have a loud speech in the eares of the Lord He beholdeth the earth to heare the groanes of the prisoner 10. Albeit the Lord suffer his childien to be imprisoned and condemned to die yet he can interpose himself if he please for their delivery before the purpose of their enemies be executed He beholdeth the earth to loose those that are appointed to death 11. The end both of the sufferings and deliverances of the Saints is the glorifying of God and as their danger doth grow so doth the matter of Gods praise for doing for them grow up also For he beholds the earth to hear the sighes of the prisoner and to loose them that are appointed to death To declare the Name of the Lord in Sion and his praise in Ierusalem 12. The time of glorifying God for his works done for the Church of the Jewes is in a special manner to be under the Gospel in the assemblies of the Churches of the Gentiles for He loosed those that were apâ—ointed to death to declare the Name of the Lord in Sion when the people are gathered together and the Kingdomes to serve the Lord that is in the time when Christ shall make the Kingdomes of the earth subject to him Ver. 23. He weakened my strength in the way he shortened my dayes The third part of the Psalme wherein the Prophet declareth the cause of his sorrow v. 23. and his wrastling against it v. 24 25 26 27. and his victory over the tentation v. 28. As for the first he compareth the case of the Church unto his own personal condition for as he in the flower of his age was like to die by reason of grief for the Church so was the Church like to perish in their captivity and not to go on unto the hoped for coming of the Messiah and calling in of the Gentiles which was necessary for the perpetuation of the Church unto the end of the world Whence learn 1. There is such a strait union between the Church of one age and another that the whole Church is as one man the Church of the Jewes is as one Israel and there is such a union between the Church and every member thereof that every member may and should take and esteem the condition of the Church as his own personal condition and may speak of it so especially if he be the mouth of the body a Prophet or Minister of the Corporation of the Church for so much doth the Prophets example here teach us 2. The Church of Israel from Abrahâ—m forward was like a man entered in his journey and as it were by so many steps from one generation to another walking on to the coming and receiving of Jesus Christ the promised Messiah who was to come of them as the forme of speech here borrowed from a wayfaring man giveth us to understand 3. When the Lord did scatter the ten tribes and after that also did lead in captivity the other two unto Babylon it seemed unto Israel a stopping of them from going on their appointed journey to the coming of Christ and a making the tribe of Iudah so weak as there was no appearance of the possibility of their endurance or making progresse to their desired end for so much is imported in the words of the Prophet taking on the person of Israel He weakened my strength in the way 4. Yea there was fear of cutting off of that tribe and of the abolishing of Israel and that the Messiah coming of them should not appear and this was the exercise of the Church scattered in the Babylonish captivitie and the fear and the tentation wherewith the Church and the Prophet about the end of the captivity were wrastling as is expressed in these words He shortened my dayes that is to my appearance saith Israel by the Prophets mouth I was cut off from being as a Church or tribe for any such use as I expected 5. The desire after Christ and communion with him which the Church and every believer hath is like the longing which a man hath to be at his journeys end and the impediments which seem to hinder their communion with him are like the taking away of their life from them He hath shortened my dayes saith Israel Ver. 24. I said O my God take me not away in the middest of my dayes thy years are throughout all generations 25. Of old
the midst of it for his mercy endureth for ever 10 God can make that meanes which proveth effectual for the safety of his people to prove a snare to the wicked for their destruction as the Red sea was a snare to the Egyptians But he overthrew Pharaoh and his hoste in the Red-sea 11. The constancy of Gods mercy toward his people is a pledge of the constant course of his justice against their enemies For his mercy endureth for ever 12. As thankfulnesse maketh search of many mercies in the bosome of one so the innumerable multitude of Gods mercies doth force the thankful man to summe up many mercies in one as here all the mercies in the fourty yeares journeying in the wildernesse are drawn up in a word To hâ—m that led his people thorough the wildernesse 13. It is the constancy of Gods mercy which maketh him continue the conduct of his people and bear with their manners till he put an end to their journey He led his people through the wildernesse for his mercy endureth for ever 14. The people of God may meet with no lesse difficulties in their way to heaven then they have found hinderances of their Conversion as the typical example of Israels meeting with opposition before they entred Canaan doth shew 15. Albeit Kings and potent Powers should oppose the setling of Gods Church in any place where he pleaseth to plant it yet they shall not be able to hinder his work for his mercy is forth-coming in one age as well as in another that praise and thanks may alwayes be given unto him Who smote great Kings for his mercy endureth for ever 16. Men of renown lose their credit when they meddle with the Lords Church and readily they lose their lives also and this should be a document to all mighty men and a matter of comfort to Gods people He slew famous Kings for his mercy endureth for ever 17. The Lord will have the first opposers of the setling of his people exemplarily punished and their punishment made no lesse famous then their sin hath been He slew Sihon King of the Amorites and the like will the Lord do in all ages against the chief adversaries of his people For his mercy endureth for ever 18. When judgement upon one enemie doth not terrifie others of them from opposing Gods people the like destruction shall fall upon those that make head against the Church And he slew Og King of Bashan 19. The slaughter of the enemies of Gods people is the work of the Lord whosoever be the instruments for it is not here said that the Israelites slew Sihon and Og but the Lord slew them and the like mercy may the Church look for in all ages For his mercy endureth for ever 20. It is the Lord who giveth heritages at his pleasure and who can dispossesse such men of their lands who will not suffer the Lords people to inherit that land which the Lord hath given them He slew Sihon and Og and gave their land for an heritage and the like mercy may the Church look for in all ages as it shall be found good for her For his mercy endureth for ever 21. When the Lord puts down the enemies and puts his servants in their place it is a double mercy As He gave the lands of Sihon and Og to be an heritage unto Israel his servants 22. There can no cause be found in Gods people why God should do good to them or why he hath done good unto them but the constancy of his own mercie only For his mercy endureth for ever Vers. 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever In the reasons of Gods praise taken from the late experience of the Church in the dayes of the Psalmist Learn 1. Unto whatsoever praise we can give to God for what he hath done before our time we should adde praises also for what the Lord hath done for us in our time as here the Church in the Pâ—almists dayes doth unto all the former adde this Who remembered us in our low estate 2. The season and ordinary time of the Lords manifesting himself for his people is when they are brought low and emptied of their own strength and of all hope of worldly assistance Who remembered us in our low estate 3. The Lords presence help and assistance good-will and respect to us is better observed by afflicted people then by prosperous for troubles necessities and straits are meanes to open mens eyes and waken up their senses to take up the worth of the Lords working He remembred us in our low estate 4. The mercy of the Lord is set on work for his people both when they are in adversity to sustain them and to raise them out of it and in prosperity to maintain them in it and to teach them the good use of it in looking wisely on Gods dealing with them in both conditions He remembred us in our low estate for his mercy endureth for ever 5. Albeit the proud enemies of the Church may prevaile and bring the Church into bondage for a time yet the Lord will not suffer the enemie to oppresse nor his people to be oppressed alwayes but will deliver his own in due time as here He hath redeemed us from our enemies 6. The same reason and cause is to be found of the delivery of Israel out of Egypt and of the delivery of the Church at any time from their enemies and that is mercy only For his mercy endureth for ever Ver. 25. Who giveth food to all flesh for his mercy endureth for ever In the reason of Gods praise taken from his goodnesse to all living creatures Learn 1. The Lords goodnesse and fatherly care of all living creatures is worthy to be marked and made use of for his praise in special the giving of every living creature their owâ— food convenienâ— for them and that in due season every day Who giveth food to all flesh 2. The mercy of the Lord toward his children is the cause of â—his care and respect unto such other creatures as man hath need of For his mercy endureth for ever 3. The care which God hath of all flesh to give them their food is a ground of assurance to his people of his far greater care of them For his mercy endureth for ever to them Ver. 26. O give thanks unto the God of Heaven for his mercy endureth for ever From the close of the Psalme Learne 1. Heaven and heavenly gifts are the height of all the felicity of the Saints and the flower of all Gods benefits unto his children for which above all other favours he is to be thanked and praised by his people O give thanks unto the God of Heaven 2 God is the strong God of heaven not only because he made the heaven and sheweth his glory most there but especially because he hath promised to
the sea even at thâ— red-sea The first particular sin which he confesseth is rebellion at the red sea Exod. 14.10 11 12. which sin was so much the greater as the wonders done in Egypt for them were great and many Whence learn 1. Albeit God manifest himself in extraordinary working in the sight of misbelievers yet will they remain blinde ignorants and brutish beholders of his operations Our fathers understood not thy wonders in Egypt 2. Albeit the Lord should often convince a misbeliever both of his justice and mercy yet the Lords works do take no lasting impression upon his minde They remembred not thy mercies 3. One sin is a degree to another more hainous for not observing is followed with not remembring and forgetfulnesse of duty draweth on disobedience and rebellion Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red-sea Ver. 8. Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 9. He rebuked the red-sea also and it was dried up so he led them thorough the depths as through the wildernesse 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left 12. Then beleeved they his words they sang his praise As he observed their sin so he observeth Gods mercy to his people for notwithstanding their provocation he brought them through the red-sea and destroyed their enemies Whence learn 1. The evil deserving of Gods people doth not alwayes interrupt the course of Gods goodnesse toward them for neverthelesse of the aforesaid peovocation he saved them 2 As the Lords goodnesse doth aggravate mens sins so mens sins do amplifie Gods grace and make his goodnesse to the unworthy to appear the more Neverthelesse he saved them 3. The Lord hath other things to look unto when he hath to do with his people then presently to fall upon the punishing of their wickednesse and misdeservings even when they are found Delinquents he useth to respect the glory of his mercy toward his people and the declaration of his power against his enemies in favour of his people Neverthelesse he saved them for his Names sake that he might make his mighty power to be known 4 The manner and circumstances of Gods working is as well to be considered as the matter and how easily he bringeth the greatest works to passe He rebuked the red-sea also and it was dried up 5. The Lord can make a danger to turne into a delivery and a peril wherein a man was like to perish to be a means of preservation So he led them through the depths and through the wildernesse 6. In any one mercy unfolded we may take up more mercies then one and each particular part of the mercy when it is discovered will appear no lesse glorious then the whole mercy looked upon confusedly and in grosse as here in the delivery at the red-sea the delivery from Pharaoh whiâ—h is but a part of the work is pitched upon And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 7. The comparing of Gods dealing with his own people and with their enemies amplifieth Gods goodness to his people and their obligation unto him He redeemed them from the hand of the enemy and the waters covered their enemies 8. When the Lords time cometh to enter in judgement with the foes of his Church he will not misse one whom he mindeth to overtake as here There was not one of them left 9. The Lord sometime worketh so clearly for convincing of the misbeliever that the most blinde and obstinate infidel shall be forced to acknowledge his works When the waters covered their enemies then believed they his words 10. It serveth much for Gods glory when he extorteth credit unto his words by wonderful works but little to the commendation of the believers who give credit to Gods Word upon that ground only as here we see for not before but then did they believe his words which importeth their preceding misbelief and that their duty was to believe his Word whatsoever appearance might be to the contrary 11. A temporary belief extorted by some extraordinary work may have joyned with it a temporary joy and praising of God for a time without any root of saving grace in the heart Then they believed his words they sang his praise Vers. 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wildernesse and tempted God in the desert 15. And he gave them their request but sent leannesse into their soul. The second sin confessed here is their murmuring for want not of water but of flesh Numb 11.4 5 6. which lust God did satisfie in his wrath to them Whence learn 1. Temporary faith with the fruits thereof lasteth no longer then a new tentation doth assault and faith grounded not on the word or truth of it but only on Gods sensible works is ready to vanish when the work is a little past and gone They soone forget his works 2. If Gods works be not remembred with estimation of and affection to God the worker and with some use making thereof in the obedience of faith God doth esteem them to be forgotten as here for this cause he saith They soon forgat his works 3. What the Lord doth withhold from his people or doth unto them he doth it for good purpose resolvedly to train his people unto obedience and to try them whether they will follow their own will or his counsel as here is insinuated 4. Misbelievers take the ruling of themselves into their own hand and will not stay upon Gods provision for them but must needs prescribe what they love to have done and do murmure if their carnal desires be not satisfied as here the sin marked in the Israelites doth shew They waited not for his counsel but lusted 5. When men do not wait on Gods direction lusts become their leaders and furious drivers of them as poor slaves to all unreasonable appetites They lusted exceedingly 6. When God by circumstances of time and place doth call for moderation of carnal appetite the transgression is the more hainous and offensive unto God They lusted exceedingly in the wildernesse where they should have contented themselves with any sort of provision 7. They that do not make use of the life and welfare which God alloweth and provideth but prescribe unto God what they would have done to them do tempt God They tempted God in the desert 8. Importunity and excessive affection to any unnecessary worldly thing may draw out of Gods hand that which is good They lâ—sted and God gave them their request to wit flesh in abundance 9. As lawful meanes are attended with Gods blessing so unlawful meanes are followed with Gods
man is a rational servant as knowing what he doth to be warrantable service and so was Moses in all the house of God a faithful servant doing all as God commanded Moses and so was Phinehas here Gods servant following morally a clear divine inspiration a clear command and direction and therefore had he also Gods morall approbation For it was counted to him for righteousnesse 11. As there is a justification of a mans person which is only by faith in Jesus Christ so there is a justification of a certain deed or action when it is accepted by God for service and of this sort is the justification of Phinehas his zealous act for this act was imputed unto him for righteousnesse or for a righteous piece of service 12. What God doth justifie whether it be a man or a mans action no man may condemne it for it standeth absolved as in this may be seen It wat imputed unto him for righteousnesse unto all generations for evermore Ver. 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they provoked his spirit so that he spake unadvisedly with his lipâ— The seventh sin confessed is murmuring at Meribah for want of water whereby meek Moses was drawen in the snare of a rash speech and of a notable inconveniency Numb 20. Whence learn 1. Oft repeated sin obstinately persisted in cannot but provoke God to anger for as before they had murmured so also now murmuring again They angered God at the waters of strife 2. When the Lords servants in doing their calling are striven against there God is also striven against for this cause the place where the people strove with Moses is called the waters of strife to wit with God because they strove with Moses 3. The Lords servants are in danger to be drawen into sundry tentations and snares by the evil carriage of the people over whom they have charge as by occasion of the peoples murmuring It went ill with Moses for their sakes 4. Albeit men are to be pitied who are provoked to sin yet the provocation excuseth not the sinner but it aggravateth the sin of the provoker as here It went ill with Moses yet for their sakes Because they provoked his spirit 5. In the holiest of men there are reliques of sin unmortified and such weaknesse as they may readily fall into sin in an houre of tentation For Moses spake unadvisedly with his lips 6. It is a dangerous case to come unto the Lords holy service with any passion or carnal perturbation or to mingle Gods publick service with our passions as in the case of Moses doth appear 7. The leading of an holy life in the former time of a â—ans life cannot justifie nor excuse an ill action thereafter nor hinder Gods wrath when the sin breaketh forth as is to be seen in Moses case with whom it went ill because he spake unadvisedly with his lips Ver. 34. They did not destroy the nations concerning whom the LORD commanded them The eight sin is their disobedience to Gods command after they were placed in the land of Canaan which is set down in sundry particulars The first is their sparing of the Canaanites whom God commanded them to destroy Whence learn 1. Neglect and omission of that which God doth command to be done doth bring men under guiltinesse and challenge and wrath and proveth the fountain of more mischief afterwards then men are aware of as here appeareth They did not destroy the nations concerning whom the LORD commanded them 2. Men should not spare the lives of those whom God commandeth to destroy lest God make a quarrel of it as here he doth against the Israelites Ver. 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare unto them The second particular following on the former sparing of the Canaanits is forbidden marriages with them and contagion of their ill manners Whence learn 1. Sinnes of omission make way for and draw on sins of commission as here we see 2. Unequall matching with open Idolaters draweth on contagion of Idolatry They were mingled with the heathen and learned their works And they served their Idols 3. Making of images in the matter of Religion is a work of the heathen for so it is here reckoned and called their work 4. Image-worshipping and Idolatry is a sin that is easily learned the contagion whereof doth spread quickly For the Canaanites Idols were a snare to the Israelites 5. Service to Images is condemned of God as worship of Images is condemned yea God comprehendeth under service all and whatsoever respect done to Images as an abominable and damnable sin For they served their Idols is here the challenge 6. How pleasant soever and delectable and profitable men do plead Images to be yet God esteemeth of them as dolefull inventions which bring no profit to their servants and worshippers save dolour and grief for so much doth the word in the Original give us to understand 7. Whatsoever faire pretences men do suffer themselves to be led away with unto the fellowship of Idolaters and service of images are nothing but deluding deceits which shall bring on the contrary evils undoubtedly They served their Idols which were a snare to them Ver. 37. Yea they sacrificed their sons and their daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed unto the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions A third particular of their disobedience in Canaan is their sacrificing their children to Idols whereby the land was fearfully polluted Whence learn 1. When men depart from the rule of Gods Worship there is no stay nor standing till they fall into the grossest Idolatry whereunto they are tempted Yea saith he they sacrificed their sonnes and daughters 2. The rage of Idolatry is such as it will not spare whatsoever is dearest even the lives of children and friends to maintain it They sacrificed their sons and daughters 3. The service done to Idols and Images of mans devising is not done to God as men do pretend who worship them but to Devils who are the devisers suggesters nnd enticers of men unto all sort of unlawful worship and who are served and obeyed in effect by false Religion Deut. 32.17 2. Chron. 11.15 1 Cor. 10.20 They sacrificed their sons and daughtâ—rs unto devils whom they sacrificed unto the Idols of Canaan 4. Idolaters are blood-thirsty and do not stand for the innocency of any party or person by whose blood-shed the Idol may be honoured and Satan may be pleased who is a liar and murtherer from the beginning They shed innocent blood even the blood of their sons and daughters whom they sacrificed to the Idols of Canaan 5. When innocent blood is shed the land
is polluted whatsoever be the cause which is pretended They shed innocent blood and the land was polluted with blood 6. The highest point of holinesse in a false Religion is but filthinesse and pollution and no invention of man can make the followeâ—s therof more holy by observation thereof but doth pollute them still the more they follow them For thus were they defiled with their own works 7. Following of mens inventions in Religion is Idolatry or spirituall adultery because God is forsaken in so farre and another god and lord in Religion is received in Gods stead for so much faith the Text They went a whoring with their own inventions Ver. 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand Here is shewen what followed on their following of their own inventions to wit slavery and subjection unto men in Gods indignation Whence learn 1. When men do follow sin and their own wayes wrath followeth them For therefore was the wrath of God kindled against his own people 2. When from the Word of the Lord men will not believe how odious superstition is to him he will make them finde it by his plagues For therefore was the wrath of the Lord kindled 3. No priviledge can make men so lovely before God as the love of â—dols and Images in the matter of Religion doth make them to be loathed of him His wraâ—h was kindled even against his own people insomuch that he abhorred his own inheritance 4. When Gods people do follow the superstition of Idolaters either by complying to gratifie them or in way of pleasing themselves it is justice with God to make Idolaters their masters and to make his people lose the benefit hoped for by complyance And he gave them into the hand of the heathen 5. It is righteousnesse with God to put his people under the yoke of men that hate them when they have cast off the easie yoke of God who loveth them And when men follow wayes which God abhorreth God justly doth make them suffer what they do most abhorre He gave them over into the hand of the heathen and they that hated them ruled over them 6. The sins of Gods people do make open way for their enemies and do put strength courage and victory into their hands and lest the Lords people should not be moved by that change of government he makes their burden under their enemies unsupportable Their enemies also oppressed them 7. When people will not humble themselves in the way of repentance it is righteousnesse with God to bring them low by judgements as here is seen The Israelites do not repent of their sins And they were brought into subjection under their enemies hand Ver. 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity 44. Neverthelesse he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all that carried them captives The ninth and last point of confession is of a heap of manifold sins often repeated notwithstanding which God did shew pity to his people for his Covenants cause Whence learn 1. The Lord leaveth no means unessayed to gain his people sometimes he puts them to sore trouble sometimes he delivereth them and exerciseth them with the vicissitude of calamities and deliveries if by any means they may be saved Many times did he deliver them 2. Such is our wickednesse and perverse nature that still we give the Lord a bad meeting for his mercies and instead of thankfulnesse do provoke him by doing and following what we our selves think fittest as is to be seen in the Israelites Many times did God deliver them but they provoked him with their counsel 3. Men in the course of their sins have high and self-pleasing conceits of themselves and no impenitency is without pride but by sad judgements God many times maketh them lie low in affliction who do not walk humbly in the way of obedience as here we see the Israelites provoked God by their counsel that is by their own devices conceits and inventions But they were made low by their iniquities 4. Albeit Gods people oft-times provoke him and in their prosperity do not regard God nor his commands yet God regards them so as both after a whiles prosperity to correct them and after a whiles adversity to comfort them Neverthelesse he regarded their affliction 5. God by heavy affliction moveth men to cry unto him who otherwise would not have called upon him at all as his dealing with proud provoking Israel here doth shew who in affliction are made to cry 6. Albeit there be commonly great unsoundnesse in the cry of oppressed people yet God will hear that cry and help them out of a temporal trouble as here He regarded their affliction when he heard their cry 7. As when Gods people do abuse his grace and do forget their Covenant and are plagued for their sins the good of the Covenant and confederacy with God is obscured buried and as it were forgotten So when the Lord doth change his dispensation the benefit and good of the Covenant is brought to light again for then God taketh occasion to shew that albeit his people do forget the Covenant yet he forgets it not For he remembered for them or for their behalfe his Covenant 8. The unchangeablenesse of Gods merciful nature and love to his people maketh him change the course of justice into mercie and no other change except of this dispensation is meant by Gods repentance when it is said And he repented according to the multitude of his mercies 9. The mercy of the Lord is so large as the multitude of former sins and abused by-past favours cannot hinder the sinner once again to come unto the inexhaustible fountaine of grace and cannot hinder God once more to shew mercy to a sinner yea albeit God hath entered in judgment with the sinner and hath begun to poure our deserved wrath upon him even justice thus begun to be executed cannot hinder God to hold his hand and shew mercy once again to the sinner for here experience teacheth that oft times when he had entered in judgement with Israel He repented according to the multitude of his mercies 10. God hath the ruling of all mens affections to make them turne as he pleaseth God mixeth the most bitter cup of judgement given to his people to drinke with the ingredient of compassion and what pity his people do finde from any hand it is the fruit effect and evidence of Gods pitie toward them He made them also to be pitied of all those that carried
The fifth reason of Gods praise is the evidencing of his power put forth before his people in so wonderfull and miraculous a manner as no cause can be given of the works wrought for his people in their coming out from Egypt their entry into Canaan and in the wildernesse except only Gods extraordinary manifestation of his presence amongst his people and for them which the Psalmist bringeth forth by asking the cause of these miracles answering the question by the terrible presence of God Whence learn 1. The Lord can work so clearly for his people that the most stupid and brute souls shal be convinced of his respect to his children as this experience doth shew 2. If Atheisme and unbeliefe in men could finde any natural reason or any pretence of reason whereby they might obscure the glory of Gods doing for his people they would not faile to do it as this interrogation teacheth What ailed thee O thou Sea c 3. The more narrowly the works of the Lord are looked unto the more evidently doth his power and presence appeare in working them as the answer unto the question and holding forth the Lords presence twice for the cause of such changes on the creatures do shew 4. The end and use of Gods power manifested in favour of his people is first that all flesh should fear God and stand in awe of him and next that his covenanted people should look upon his terrour as their bulwarke Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Vers. 8. Which turned the rock into a standing water the flint into a fountain of waters The sixth reason of Gods praise in the woâ—k of delivery of his people out of Egypt is his wonderfull provision for their drink in the dry wildernesse by dissolving the flinty rock into water Whence learn 1. Whomsoever the Lord doth redeem and set upon their way to heaven he will provide for whatsoever is necessary for their sustentation and comfort in their journey as his providing of drink for the camp of Israel giveâ—h proof 2. We being called of God to follow our Redeemer till we be put in possession of promises must not stand for any difficulty or disappearance of meanes for our sustentation and comfort for God can work his purpose by contrary-like meanes He turned the rock into a standing water the flint into a fountaine-of waters PSALM CXV THe Church of Israel being under the power of the heathen and unable to help themselves do flee to God for relief and in the former part of the Psalm they pray for delivery strengthening their hope to be heard by foure arguâ—â—â—ts unto v. â— In the latter part the Church is encourageâ— to trust in God and to expect deliverance in due time by several reasons all serving to confirme their faith unto the end of the Psalme Vers. 1. NOt unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake In praying for relief from the bondage of idolaters they reject all confidence in themselves and bring arguments of their hope to be helped from other grounds Whence learn 1. It is no strange thing to see Gods people for their chastisement or trial put under the power of idolaters as this experience of Israel doth shew 2. When we seek any thing from God we ought to acknowledge our own unworthinesse and ill deserving and to renounce all confidence in our selves Not unto us give the glory saith the Church here 3. Albeit the Lords afflicted people may want all ground of hope from their own behaviour yet grounds of hope can never be wanting when they look to Gods mercy and truth and the glory of his grace in helping of them Not unto us O LORD not unto us but unto thy Name give glory for thy mercy and for thy truths sake Vers. 2. Wherefore should the heathen say Where is now their God The second reason of hope to have their 〈◊〉 granted is because if the Lord do not deliver them idolaters under whose power they do lie will continue to blaspheme the true Religion and the true God whom the true Church doth worship Whence learn 1. The enemies of the Church are ready to blaspheme the true Religion when the Lords people are brought in straits and under their power as here The heathen say Where is now their God When we have brought our selves in misery and our Religion in danger of disgrace we ought to be more carefull to have the Lord restored to his honour and true Religion restored unto its own beauty then to be freed from misery for the Church here cannot endure the dishonour of God in their affliction Wherefore should the heathen say Where is now their God Vers. 3. But our God is in the heavens he hath done whatsoever he pleased The third reason of hope to be heard is because God is omnipotent and supreme Governour of all things and his authority is as his power absolute to do what he pleaseth and this reason strengthens also the former reason Whence learn 1. The more the wicked do oppose God and the true Religion the more should his servants assert his glory and truth as the Church doth here saying But our God is in heaven 2. The consideration of Gods absolute power and authority exalteth God above all idols stoppeth all murmuration against his dispensation toward his people and their enemies closeth all disputation against his revealed will and looseth all objections arising from difficulties and impediments which might hinder hope to be helped out of misery as here we see Our God is in heaven he doth whatsoever he pleaseth Vers. 4. Their idols are silver and gold the work of mens hands 5. They have mouths but they speake not eyes have they but they see not 6. They have eares but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throat A fourth reason of hope that the Church shall be delivered from the power of idolaters is because there is no other God to deliver them save the Lord Idols can neither help their worshippers nor hurt Gods people who despise them and therefore his people will hope in their own true God and despise idolaters and their idols both Whence learn 1. Images in the matter of Religion whatsoever they seem to be or represent are but idols for so are they called here 2. Images in Religion profit nothing but bring trouble to men as their name in the original importeth 3. Albeit idolaters do bestow largely upon their Idols and put upon them artificially some shape to represent some perfections by them yet the riches of the matter can give them no excellency They are but silver or gold at the best their forgers and authours are but men for it is sufficient to disgrace any point of Religion if
favour of their Master or Mistresse so fares it oft-times with the believer for his outward condition as the similitude and present case of the Church here teacheth Behold as the eyes of servants look unto the hand of their Masters 6. It is fitting that the persecuted believer have a low estimation of himself before God be patient under his hand submissive to his dispensation and hopefull of help in his addresse unto God for so much the similitude from servants behaviour toward their master and mistresse doth teach As the eyes of a maiden unto the hand of her mistresse so our eyes wait upon the Lord. 7. The interest which the believer hath in God under any relation hath comfort sufficient included in it as here the Lords being Master is sufficient to sweeten bondage of servant and handmaid but Covenant-interest sweeteneth it much more Our eyes are upon the Lord our God 8. As masters and mistresses are taught to shew pitty mercy bounty and protection unto their servants on the one hand and servants are here taught on the other hand by their good behaviour not to marre their favour so the believer is taught to behave himselfe before God as a servant indeed by endeavouring indeed to obey God 9. The terme of the Saints patience and waiting is till God shew mercy Behold as the eyes of the servants c. so our eyes wait on the Lord our God until that he have mercy on us Vers. 3. Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud From his prayer for comfort and relief Learn 1. Whatsoever aileth the Church the Lords mercy is the remedy Have mercy 2. Each member of the Church should be sensible of the trouble of the whole body and deal for it as for himself Have mercy upon us O Lord. 3. As misery is more pressing so should petitions be doubled and poured forth in the Lords bosome Have mercy have mercy upon us 4. Contempt disdain and derision of Gods suffering servants is the heaviest and most grievous part of their affliction Have mercy upon us for we are exceedingly filled with contempt 5. They that prosper in wickednesse are ready instruments to afflict the godly and to persecute them for righteousnesse and to mock the godly in their misery when they have wrongfully troubled them Our soul is exceedingly filled with the scorning of them that are at ease 6. So long as persecutors and oppressors of Gods Church do prosper and finde successe in their wayes they will not cease to please themselves in their wicked course and despise both the persons and the cause of Gods people whatsoever be said against them Our soul is filled with the contempt of the proud PSALME CXXIV THe scope of this Psalme is first to acknowledge the delivery of the Church to be evidently the Lords own work the danger being so great out of which they were lately delivered v. 1 2 3 4 5. and next to blesse the Lord for their preservation v. 6 7 8. Vers. 1. IF it had not been the LORD who was on our side now may Israel say 2. If it had not been the LORD who was on our side when â—en rose up against us 3 Then they had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul. 5. Then the proud waters had gone over our soul. In the acknowledgment of their wonderful delivery the Psalmist doth shew that their adversaries on the one hand were so strong so many so crafty so cruel malicious and the Lords people on the other hand were so weak and so destitute of all counsell and help that their deliverance could be ascribed to no cause save to Gods strong power assisting his own Whence learn 1. Albeit the Lord do suffer his Church sundry times to be brought near to destruction yet alwayes doth he prove himselfe the Churches friend and helper against their enemies If it had not been the Lord who was on our side 2. The Lord so doth help his people as he draweth forth the acknowledgement of their weaknesse to help themselves and of utter impossibility to be safe without his assistance If the Lord had not been on our side may Israel now say 3. After we are delivered out of a danger we should study to apprehend it no lesse livelily then when we are in the danger and that so much the more as we are naturally disposed to the contrary as the repeating and new representing of the danger they were in doth import and teach 4. Men in the state of nature are ready to be party adversaries unto the Church If the Lord had not been on our side when men rose up against us 5. The wicked have an appetite after the blood of Gods people as wilde beasts have after their prey Then they had swallowed us up quick 6. If God should not bridle the fury of the wicked against his people the worldly strength of the godly to defend themselves is nothing Then they had swallowed us up quick when their wrath was kindled against us 7. If the wickednesse of the world were let loose against Gods people it should runne as violently against the Church as floods of water against those that are within the channell Then the waters had overwhelmed us the stream had gone over our soul. 8. The more the matter of the Churches delivery is looked upon the danger is the better seen and the greatnesse of their delivery also as the insisting in the similitude doth teach Then the proud waters had gone over our soul. Vers. 6. Blessed be the LORD who hath not given us as a prey to their teeth 7. Our soul is escaped as a bird out of the snare of the fowlers the snare is broken and we are escaped 8. Our help is in the Name of the LORD who made heaven and earth In the Churches thanksgiving for their delivery they make a threefold use of their experience First they praise and blesse Gods goodnesse v. 6. Secondly they make much of the benefit and rejoyce therein v. 7. And thirdly they strengthen their faith in God for time to come v. 8. Whence learn 1. It is our duty after delivery from dangers to acknowledge not only Gods power for us but his goodnesse also toward us and to acknowledge him the fountaine of all blessednesse upon that occasion Blessed be the Lord who hath not given us as a prâ—y to their teeth 2. As the Churches enemies are superiour to her in worldly strength so also in policy craftinesse and wordly wit as the fowler is craftier then the bird Our soul is escaped as a bird out of the snare of the fowlers 3. According as the danger is fearful so is the delivery sweet and joyful The snare is broken
himself The Lord is great and our Lord is above all gods 2. As the Lord doth by his extraordinary working for his people make manifest his glorious and great majestie to them so should they so much the more for their experience praise him before all the world For I know that the Lord is great and our Lord is above all gods doth import not only the Psalmists belief of the point and experience of the truth thereof but also his practice of the duty Ver. 6. Whatsoever the LORD pleased that did he in heaven and in earth in the seas and all deepe places The fifth reason of Gods praise serving also to confirm the former reason is because God is the Omnipotent Creator and absolute Governour of all things disposing of them as he pleaseth Whence learn 1. The great works of Creation Sustentation and governing all things do shew the Lords greatnesse and do furnish matter of his praise Whatsoever the Lord pleased that did he in heaven and in earth in the sea and all deep places 2. The Lords will and pleasure is the measure of the extending of his Omnipotency and no further must we extend his power unto action then his revealed will giveth warrant Whatsoever the Lord pleased that did he 3. The Lords will is the sovereign and absolute cause of all his working and that whereon all mens faith and reason must rest Whatsoever he pleased he did Ver. 7. He causeth the vapours to ascend from the ends of the earth he maketh lightenings for the raine he bringeth the winde out of his treasuries The sixth reason of Gods praise is because there is no motion in the clouds or in he aire but that which he maketh Whence learn There is none of the motions of the creatures so light oâ— variable which are not wrought by God and wherein his providence doth not actually put forth it self in vapours clouds rain lightnings windes and all He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the raine he bringeth the winde out of his treasuries Ver. 8. Who smote the first-borne of Egypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 12. And gave their land for an heritage an heritage unto Israel his people The seventh reason of Gods praise is for his wonderful Redemption of his people out of Eqypt and powerful overthrow of the Canaanites and placing of his people in their room Whence learn 1. The Lords working for his Church in former times is matter of praising God in all after-ages as this example of the mentioning so oft of the slaughter of the first-born of Egypt both of man and beast doth teach 2. Gods working for his people is such that their enemies being posed must acknowledge his wonderful acts He sent tokens and wonders in the midst of thee O Egypt upon Pharaoh and all his servants 3. When God engageth for his people he will overtop the mightiest Kings and Kingdomes and tread them under in favour of his Church Who smote great Nations and slew mighty Kings Sihon King of the Amorites and Og King of Bashan and all the Kingdomes of Canaan 4. The care of God for his people is indefatigable he ceaseth not to prosecute begun favours till he bring them to an end He followeth Israels Redemption out of Egypt till he give them possession of Canaan 5. Albeit there be difficulties and opposition to the setling of Gods people in their possession yet the work goeth on and must be perfected and the close of Gods work is no lesse glorious then the beginning of it He gave their land for an heritage an heritage unto Israel his people Vers. 13. Thy Name O LORD endureth for ever and thy memorial O LORD throughout all generations In the second place the Psalmist turneth his speech toward the Lord and praiseth him yet more and then in the following verses addeth other two reasons of his praising God From this verse Learn 1. What the Lord doth declare himself to be in one generation toward his Church may and should be a meanes to know what he will do in all time to come for his people as need shall require Thy Name O Lord endureth for ever and thy memorial O Lord throughout all generation 2. As the constancy of Gods love toward his people and care for them is a matter of high praise unto God so it is a matter of sweet refreshing joy to the beleever which maketh him look up kindly unto God and praise him as here the Psalmist in praising Gods constancy turneth his speech twice toward him O Lord O Lord. Ver. 14. For the LORD will judge his people and he will repent himselfe concerning his servants The first new reason of Gods praise is the hope that the Lord will plead the cause of his afflicted people and will comfort them Whence learn 1. Then are by-past mercies of God rightly made use of when they strengthen faith and hope in God for mercies to come as here we see the Lords memorial made use of for the Churches present comfort 2. Wheresoever Gods people are oppressed by their enemies howsoever God hath ever just quarrel against his people yet will he examine what moved the enemies to trouble them and albeit he do not at first give out sentence yet he will execute justice in favour of his people in due time For the Lord will judge his people to wit by pleading their cause against their enemies 3. The constancy of Gods love to his people makes the change of his sad dispensations into more comfortable to be certain and therefore Gods afflicting of his people is a work wherein he will not continue because his mercy toward his people is everlasting For the Lord will judge his people and he will repent himself concerning his servants 4. As it is a sort of grief to God to afflict his people so it is a sort of comfort to him to comfort his people by delivering of them from their sad affliction for the word Repent himself in the Originall doth signifie also to comfort himself Ver. 15. The idols of the heathen are silver and gold the work of mens hands 16. They have mouthes but they speak not eyes have they but they see not 17. They have ears but they heare not neither is there any breath in their mouthes 18. They that make them are like unto them so is every one that trusteth in them The second new reason of Gods praise is taken from the businesse of all idols compared with God and of all idolaters compared wiâ—h his servants Whence learn 1. True woâ—shippers of God do detest images and idols and all false religion how gorgeously soever they be decked up by idolaters The idols
perplexed and overwhelmed with trouble cannot long endure the Lords withdrawing of his presence from it In the day when I call answer me speedily Ver. 3. For my dayes are consumed like smoke and my bones are burnt as an hearth 4. My heart is smitten and withered like grasse so that I forget to eat my bread 5. By reason of the voice of my groaning my bones cleave to my skin 6. I am like a Pelican of the wildernesse I am like an Owle of the desert 7. I watch and am as a Sparrow alone upon the house top He setteth down his affliction more particularly First in the effects and signes of his sorrow to be seen in his body to v. 8. Then in the causes thereof to v. 11. Thirdly in the consequence and chief effect therof repeated which is the apparent utter undoing of him v. 11. As for the first we may take the signs of sorrow expressed in a number of simiiitudes to describe both the condition of the Prophets natural bodie and also the condition of the body politick of â—he tribe of Iudah now in captivity Whence learn 1. The Lords children are subject to such sad conditions as may bring their very natural body to a sort of decay as those similitudes here used do expresse 2. The condition of a visible Church may seem and really be in its own kinde in such a weak sorry and sick condition as the comparisons here do hold forth 3. As smoke is extracted by fire out of a moist body and doth vanish when it is evaporated so may the life and vigour of a Saints body be spent and consumed by trouble and sense of Gods withdrawing or of his wrath My dayes are consumed like smoke 4. As fire heateth the hearth and the hearth once hot with fire is able to kindle and burn timber or coales or any combustible matter cast on it so is the sense of Gods wrath in long lasting trouble able to spend the strength of the strongest man My bones are burnt as an hearth 5 As grasse withereth when it is cut so is the courage of a man cast down when he findeth Gods anger pursuing his Church or himself My heart is smitten and withered as grasse 6. When God is seen to be angry the comforts of this life aâ—e tastelesse and can yield no pleasure I forgot to eat my bread 7. Heavie sorrow can hardly be suppressed sighes and groans must of necessity give some vent unto it for here is the voice of groaning 8. The exercise of the spirit of Gods dearest children may endure long even till their flesh faile them and their leannesse may be such as here is spoken of My bones cleave to my skin 9. As in sad troubles familiars use to draw back from and leave a man alone so also a sad soul loveth to be alone rather then to be a spectacle of misery to others I am like a Pelican in the wildernesse I am like an Owle in the desert 10. Trouble of minde is able to bereave a man of nights rest and then his readiest ease of minde is to vent his grief to heavenward I watch and am as a Sparrow alone on the house top chirping Ver. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me The causes of his grief are three First the reproach and desperate cruelty of the enemy against the Church ver 8. Secondly the sense of Gods anger appearing in his dispensation which drew him not only to frequent fasting and teares but also to an uncomfortable life Thirdly the comparison of times of the former prosperity of the Church with the present adversity ver 9 10. Whence learn 1. The men of this world use to meet with pity in their calamity but the godly are subject to reproaches in their troubles which mockerie and calamity doubleth their misery Mine enemies reproach me all the day 2. The enemies of Gods people are reasonlesse and implacable in their indignation against the godly They are mad against me 3. Albeit the miseries of Gods people may be such as the wicked enemie of Religion when he would curse any person shall wish no worse to them then to say Let him be like such a people and such a godly person yet will the wicked not be satiated with this except he bring more mischief upon the godly They that are mad against me do curse by me or are sworne against me Ver. 9. For I have eaten ashes like bread and mingled my drink with weeping 10. Because of thine indignation and â—hy wrath for thou hast lifted me up and cast me down The second cause of his grief was the signes of Gods indignation appearing in the Churches misery which made him sit desolate many times in the dust weeping when he should have taken some refreshment to his body Whence learn 1. The condition of the godly sometime may make them miserable not only in the eyes of the world but also in their own eyes for a time I have eaten ashes like bread c. 2. Not only may the godly be driven to frequenr fasting and prayer but also to have gray dustie bread for their ordinary diet and that joyned with such grief as they can take no food with comfort I have eaten ashes like bread and mingled my drink with weeping 3. The sharpest ingredient in the trouble of the godly is the sense of Gods indignation I mingled my drink with weeping because of thy indignation 4. The troubles which the Lord doth bring upon his own children should lead them to the sense of their sin and of Gods just displeasure against them for the same I mingled my drink with weeping because of thy indignation and wrath 5. As it is the Lord that maketh changes of condition and giveth now prosperity in his indulgence and anon adversity for the abuse of prosperity so should he be acknowledged in his bounty and justice good and holy For thou hast lifted me up and cast me down 6. Comparison of past prosperity with present adversity maketh the present afflicted condition the heavier and Gods just indignation the more evident for thus doth the Psalmist prove Gods wrath pursuing him and the Church For thou hast lifted me up and cast me down Ver. 11. My dayes are like a shadow that declineth and I am withered like grasse Here he repeateth the apparent sad consequence and effect of his own and the Churches affliction he and the Church of the Jewes now in captivity were like to be cut off without comfort or hope of deliverance Whence learn 1. Not only the visible face of a Church but also the scattered parts thereof may be near to disappearing and to utter decaying under long continued trouble My dayes are like a shadow that declineth and I am withered like grasse 2. The miseries of the godly and the extreme danger of the Church being laid forth before God are good arguments of hope that God shall shortly
persons there remaineth much inbred corruption and many not only bodily but also and especially sinful infirmitiâ—s diseases and maladies of our soules whereby we become unable to do the good which we would or to eschew the evil which we would not do and of these diseases God becometh a Physician to heale them all by his Spirit of Sanctification bestowed upon all whom he justifieth Who healeth all thy diseases Vers. 4. Who redeemeth thy life from destruction who crowneth thee with loving kindnesse and tender mercies The third reason of thanksgiving is for delivering of him graciously from perishing and the fourth reason is for giving unto him mercifully many good things By destruction here he meaneth not only the danger of being killed by his enemies but also and especially the state of condemnation and perishing in Gods wrath from which the man justified is redeemed by the Mediator Whence learn 1. The benefit of preservation from eternal death is given unto the man to whom all iniquity is forgiven for here these benefits are joyned the one with the other 2. The deliverances which are given to believers as well bodily as spiritual temporal as well as everlasting do come to us in the way of Redemption made by our kinde and faithful Kinsman Jesus Christ Who redeemeth thy life from destruction 3. A man must be sensible of the merit of sin and see himself in the state of perdition for sin before he can put a right estimation upon his delivery he must count himself a lost man till the LORDS Redeemer deliver him as we may perceive in the Prophet saying He hath redeemed thy life from destruction 4. The favour which God bestoweth upon a believer is not in giving unto him one or two or some few evidences of his love and mercie but in a constant compassing of him on every hand in every thing so that he shall turn him about to what Aâ—t he will he is circled round about with love and mercy supplying wants preventingâ— or mitigating and seasoning his troubles reclaiming him from sin and directing him in Gods way Who crowneth thee with loving kindnesse and tender mercies 5. The evidences of Gods kindnesse and mercie to a man is not only a meanes to glorifie God but also a meanes to put respect and honour yea and a crown of glory on the head of the believer in the sight of all who look upon him therefore saith he Who crowneth thee with loving kindnesse and tender mercies Ver. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles The fifth reason of thanksgiving is not only for blessing the use of the creatures unto him but also and especially for feeding him with spiritual food and giving comfortable refreshments to his Church set forth under the similitude of corporal â—eeding upon dainties The sixth reason is for comforting his spirit and reviving it in its dead condition as the Eagle is revived and renewed after casting her bill Whence learn 1. The blessing of God upon the believer maketh the use of Gods benefits and his ordinary meales and morsels savourie and sweet because he hath all that is given to him with Gods allowance and good-will Who satisfieth thy mouth with good things 2. The Lord after spiritual hunger and thirst giveth such satisfaction to the soul of the believer as banquet-chear and dainties do give to a hungry and thiâ—sty man as the similitude here sheweth Who satisfieth thy mouth with good things 3. As the Eagle decayeth and groweth lean when her bill or beak groweth so long and crooked as she cannot eat for it and when she casteth her bill and her beak is now fitted better to take her food then she is revived and strengthened and as it were groweth young again so fareth it with the soul of the believer which sometimes is so exercised and troubled as it refuseth comfort and lieth in a dead condition but when the Lord reneweth the sense of his love it is a new life and the inner man is revived again Thy youth is renewed as the Eagle 4. It is an act of thanksgiving unto God to give account to our selves and to reckon over to our own soules what the Lord hath bestowed on us and done for us as appeareth in the Prophets practice here speaking all this to his own soul in reckoning over the benefits Ver. 6. The LORD executeth righteousnesse and judgement for all that are oppressed He goeth on in his thanksgiving and ascendeth from the mercies shewn to himself unto the praising of Gods righteousnesse and mercifulnesse toward all believers as well as toward himself according as every ones need doth require and here is the seventh reason of Gods praise for maintaining the cause of all his oppressed people Whence learn 1. The sight of Gods goodnesse towards our selves should lead us to the observation of Gods goodnesse to all his children in common and unto his righteous holy and gracious nature as the example of the Psalmist teacheth us 2. As to be oppressed was not Davids lot alone but is the common condition whereunto the godly in all ages are subject so to have God the defender and the avenger of those that oppresse them was not the priviledge of David alone but common to him and all Gods children For the Lord executeth righteousnesse and judgement for all that are oppressed Ver. 7. He made known his wayes unto Moses his acts unto the children of Israel The eighth reason of Gods praise is for his revealing of his will and works to his Prophet Moses and to the people of Israel Whenee learn 1. The knowledge of Gods will of his way of dealing with men and of his works are mysteries which men cannot understand till the Lord reveal all to them It is he who maketh his wayes known 2. As God hath the choosing of people to whom so also of the men by whom he will reveal himself and his wayes He made known his wayes unto Moses his acts to the children of Israel 3. As the revealing of Gods way wherein he will walk with us and of his way wherein he will have us to walk before him is no small mercie to his Church so is it no small obligation put upon his people and matter of praise and thanks unto God for this is made here the matter of the Churches thanks and of Gods praise That he made known hâ—s wayes to Moses and made Israel to see that he wrought as he had spoken He made known his acts to the children of Israel Ver. 8. The LORD is merciful and gracious slow to anger and plenteous in mercy The ninth reason of Gods praise is for his merciful and gracious nature expressed in sundry titles Whence learn 1. The Lord is compassionate toward us in our miseries and ready to pardon our sins The Lord is merciful 2. The Lord is not hindered by our unworthinesse to do us good when we come unto him but is ready
Whither the tribes go up the tribes of the LORD unto the testimony of Israel to give thanks unto the Name of the LORD 5. For there are set the thrones of judgement the thrones of the house of David He commendeth Ierusalem the figure of the Church of God and of the corporation of his people First as a City for a community Secondly as the place of Gods publick Assemblies for religious worship Thirdly as the place of publick judicatories for governing the Lords people under David the type of Christ. Whence learn 1. The Church of God is not without cause compared to a City and especially to Ierusalem because of the union concord community of lawes mutual commodities and conjunction of strength which should be among Gods people Ierusalem is builded as a city that is compact together 2. That which commendeth a place most of any thing is the erecting of the Lords banner of love in it and making it a place for his people to meet together for his worship Ierusalem is a city whither the tribes go up 3. Whatsoever civil distinction Gods children have among themselves and howsoever they dwell scattered in several places of the earth yet as they are the Lords people they should entertain a communion and conjunction among themselves as members of one universal Church as the signification of the peoples meeting thrice in the year at Ierusalem did teach Whither the tribes did go up the tribes of the Lord 4. As the tribes so all particular Churches how farre soever scattered have one Lord one Covenant one Law and Scripture signified by the tribes going up to the testimony of Israel or to the Ark of the Covenant or testimony where the whole ordinances of God were to be exercised 5. The end of the ordinances of God of holy covenanting and communion and joyning in publick worship is to acknowledge the grace and goodnesse of God and to glorifie him for the tribes did go up to give thanks unto the Name of the Lord. 6. The Church of God wanteth not the one Government and Governours Courts and Judicatories belonging to Christ and his Church as the erecting of Ecclesiastick Judicatories in Ierusalem did signifie and teach for there are set thrones of judgement 7. The civil Governours in their civil power should contribute what their power can to the furtherance of the Church-Government and the Courts thereof as the thrones of the house of David joyning their assistance in Ierusalem unto the Ecclesiastick Courts did signifie and teach There are set the thrones of the house of David Vers. 6. Pray for the peace of Ierusalem they shall prosper that love thee 7. Peace be within thy walls and prosperity within thy palaces 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the house of the LORD our God I will seek thy good In the last place he exhorteth all to pray for the peace of Ierusalem or of the Church signified by it and joyneth four motives unto it One because as it was a proof of love to the Church so it had a promise of a blessing v. 6. Another motive is from his own example praying for it v. 7. A third because so did love to the brethren require v. 8. A fourth motive because so did respect and love to the Church or house of God require v. 9. Whence learn 1. The Universal Church militant should be dear to every member thereof and prayed for that it may prosper Pray for the peace of Ierusalem 2. As none can pray for the welfare of the Church heartily except they love her so none shall love her and seek her welfare but shall fare the better for it for it is promised here They shall prosper that love thee 3. The Church is a warre-town and a walled town which is situated among enemies and may not trust them who are without but must be upon its keeping as the type thereof Ieruâ—alem with her walls and towers did shadow forth Peace be within thy walls 4. Peace within the Church is no lesse needfull then prosperity within it and if peace be within the Church it matters the lesse what enemies she have without Peace be within thy walls and prosperity within thy palaces doth import or insinuate so much 5. All the members of the Church militant should be affected one to another as brethren as fellow-partners in losse and gaine for the relation which they have to one Father the Lord and one Mother the Universal Church For my brethren and companions sake I will now say Peace be within thee 6. Seeing the Church is the Lords dwelling house in this world whosoever loveth the Lord must not onely inwardly affect but also effectually by all means endeavour to promote the good of the Church that is to say every true member of the Church must do what in him lieth and as his calling will suffer to have Religion established Gods ordinances obeyed publick worship erected the Word truly preached Sacraments rightly administred and Church-Government according to the Word of God exercised for so teacheth this example Because of the house of the Lord my God I will seek thy good PSALME CXXIII THe scope of this Psalm is to teach the Lords people how to carry themselvs when they are oppressed by the tyranny of their proud adversaries and are destitute of all help under heaven wherein the Psalmist maketh his addresse to God in patience humility and hope v. 1 2. And prayeth for comfort under and relief from the contempt of the proud adversaries v. 3 4. Ver. 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens 2. Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her Mistresse so our eyes wait upon the LORD our God until that he hath mercy on us From the Psalmists addresse unto God by this short prayer under the oppression of the Church Learn 1. The force of prayer doth not consist in multitude of words but in faith and fervent laying forth of desires before the Lord as here we see 2. It is not strange to see Gods children oppressed and despised and destitute of all relief except of what may be expected from heaven as this case here set down sheweth 3. Albeit the Lord seem to hide himselfe from all manifestation of his kinde respects unto his people on earth yet he will be found in heaven and there must we betake our selves in hardest straites Unto thee lift I up mine eyes O thou that dwellest in the heavens 4. The very lifting up of the bodily eye of the believer towards God in his trouble hath its own use and force with God Unto thee lift I up mine eyes 5. As servants of old were in their condition slaves deprived of the common comfort of liberty might wear no weapons were exposed to all injuries and had no help or comfort except the
give heaven and all spiritual graces unto eternal life in heaven to his own people by an everlasting Covenant of which heaven and heavenly mercies he is God O give thanks unto the God of heaven 3. As mercy hath intituled heaven unto the Saints so doth mercy preserve them in their right and will preserve them in the possession thereof for ever For his mercy endureth for ever PSALME CXXXVII THis Psalme may be divided into three parts In the first is set down the lamentable condition wherein the Lords people were in their captivity in Babylon ver 1.2 3. In the next is their constancy in Religion ver 4 5 6. In the third is their denouncing of judgement by way of imprecation against the instruments and chief authors of their calamity ver 7 8 9. Ver. 1. BY the rivers of Babylon there we sate down yea we wept when we remembred Zion In the first part wherein the sorrowful condition of the captive Church of God is set down Learn 1. The people of God by their sins may procure the taking away of the face of a visible Church from them and the taking away of their civil liberties also and may procure banishment from their own countrey among idolaters as the captivity of the Jewes in Babylon doth shew 2. When men do not make use of the priviledges of Gods publick worship it is righteousnesse with God to remove these abused favours and to cast the abusers thereof out among idolaters as here the Jewes were who because they made not use of Ierusalem the vision of peace they are thrust out into Babâ—lon a place of all confusion 3. When the Lords people provoke God against them the wickedest wretches and vilest idolaters in the world may overcome them in a battel and rule over them as over slaves as the experience of the Jewes doth prove 4. When desolation is brought upon Gods people no wonder to see them remain in that condition for a time and not to be delivered immediately out of it By the rivers of Babylon there we sate down 5. The publick miseries of the Church are causes of heavinesse unto the true members thereof and motives of mourning There we sate yea we wept 6. Comparison of a prosperous condition by-past with adversity present doth augaugment misery and increaseth grief especially when by-past mercies abused are compared with just judgments inflicted in the palce thereof We wept when we remembred Sion 7. They who will not esteem of the priviledges of Sion when they have them will be forced to acknowledge the worth thereof with sorrow when they want them We wept when we remembred Sion Vers. 2. We hanged our harps upon the willowes in the midst thereof The Lords people carried with them into their captivity their harps first as meanes of stirring up their affections in their private worship of God Secondly in hope to have some use of them afterward in the Lords worship in their own land And thirdly that thereby they might make profession before their oppressors of their Religion and of their hope of restitution in Gods appointed time albeit they could not frame their heart for the present to rejoyce as they were wont to do Whence learn 1. Means to help in private devotion must be the more made use of that publick meanes are wanting for the Jewes debarred from the Temple do carry their harps with them into their scattering and captivity 2. In the midst of our calamity we ought both to have hope of deliverance out of our trouble and to professe it before those that have us under their power for so did the captive Jewes in their captivity they carried their harps into Babylon 3. There are times when the signes of our joy may be suppressed and the signes of our sorrow expressed We hanged our harps on the willowes 4. The most lawfull and commendable sorrow is that which is taken for the dishonour of God and the desolation of the Church When we remembered Sion we hanged our harps 5. No natural comfort nor invitation unto carnall joy can counterbalance the causes of spiritual grief neither rivers nor shadow of willowes nor any thing else can stay the godly grief of Gods captived people We hanged our harps upon the willowes in the midst thereof Ver. 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion Their affliction was augmented by the insulting of the Babylonians over them calling for a song from the Jewes to feed their godlesse mirth Whence learn 1 Oft-times sorrowes do not go single and alone but one grief is joyned to another one deâ—p calleth to another as here insultation of the Babylonians is joyned with the bondage and captivity of Gods people 2. As the sorrow of the godly is the matter of the laughter and joy of their enemies and no sport to the wicked is so relishing as a jest broken upon the true Religion so no affliction unto the godly is so heavy as to finde their own sinnes to draw not only misery on themselves but also dishonour upon their Religion as here we see the Jewes hanged up their harps and why For they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion 3 Corrupt nature maketh no other use of spirituall things then thereby to satisfie their sensual desires as here it is mirth and singing only for which the Babylonians do seek to hear a Psalme sung Sing us one of the songs of Sion Vers. 4. How shall we sing the LORDS song in a strange land 5. If I forget thee O Ierusalem let my right hand forget her cunning 6. If I do not remember thee let my tongue cleave to the roofe of my mouth if I preferre not Ierusalem above my chiefe joy In the second place wherein the Jewes constant profession of their Religion is set down and their refusing to satisfie their enemies desire in prostituting the Lords worship to their caâ—nal pleasure Learn 1. Albeit we be under the feet of our enemies and albeit we have drawn on our misery by our sinning yet must we neither deny our Religion nor any part thereof for fear of man nor subject our Religion to mens pleasure as men think good to direct us in it whatsoever may be the danger for so doth the example of the captive people of God teach us refusing to sing Psalmes at the desire of the Babylonians How shall we sing the Lords song in a strange land 2. The place where God is not worshipped should be a strang land unto us his people and no place kindely or comfortable unto us but where the Lords people may enjoy the liberty of Gods publick worship and of the communion of Saints How shall we sing the Lords Song in a strange land 3. Whatsoever be our own private
have wit or strength to promote them Further not his wicked device 3. When one of the wicked findeth successe in his wicked devices all of them grow proud and do misken God for that cause Furrher not his wicked device lest they exalt themselves 4. God will not give alwayes successe unto the wicked oppressors of his people were there no other reason for it but this one to crush the pride of his enemies and to make it cease Further not his wicked device lest they exalt themselves 5. What mischief the wicked have threatened to bring upon the godly shall fall upon themselves and bitter as gall shall their part be as the Word will suffer in the Original who are chief Ring-leaders of the peâ—â—â—â—ution of the godly As for the head of them that compasse me about let the mischief of their own lips cover them 6. The overthrow of the wicked shall come upon them as the ruine of a wall covering them and smothering them Let mischief cover them their torment shall be piercing and intolerable like the perdition of Sodom Let burning coals fall upon them no escaping for them Let them be cast into the fire no getting out of the torment no recovery for them Let them be cast into deep pits that they rise not again 7. Backbiters and Calumniators shall not only be debarred from heaven but also Gods curse shall follow them on earth and not suffer them nor their posterity to enjoy quiet prosperity in the world Let not an evil Speaker be eshablished in the earth 8. When oppression hath cried to God against the oppressor it is sent forth as a Serjeant to follow him at the heels whereever he go till it overtake him and throw him headlong into destruction Evil shall hunt the violent man to overthrow him Vers. 12. I know that the LORD will maintain the cause of the afflicted and the right of the poore 13. Surely the righteous shall give thanks unto thy Name the upright shall dwell in thy presence In the third part of the Psalme is the answer of the Psalmists prayer in a comfortable perswasion of Gods maintaining of his persecuted children delivering of his own afflicted servants out of all their troubles Whence learn 1. Whosoever shal persecute and oppresse the righteous shall finde God their Party joyned in the cause with the afflicted The Lord will maintain the cause of the afflicted 2. The faith of Gods assistance is a sufficient comfort to the godly to uphold them till the deliverance come and this perswasion God useth to give to his persecuted servants for their upholding I know that the Lord will maintain the cause of the afflicted 3. The main thing which the Lords servants do care for is their cause and their right that whatsoever they shall suffer their cause may go free and be justified and this the Lord doth secure here The Lord will maintain the cause of the afflicted and the right of the poore 4. Whatsoever hardship the godly do meet with in their exercise joy and deliverance shall close their troubles and whatsoever prayer and mourning they shall be driven unto by persecution praise and thanksgiving shall be the last part of their trial and this the Lord will have his people perswaded of Surely the righteous shall give thanks unto thy Name 5. Whatsoever imperfections the beleever shall finde in himself yet his upright and sincere dealing with God by the daily acknowledgement of what is amisse in him and by his making use of the remedy held forth in the Gospel shall prove him to be a righteous man for the righteous and the upright man here is one 6. Beside all the comfortable blinks of Gods kindnesse in this world granted to the believer he hath assurance of perseverance and of everlasting fellowship with God The upright shall dwell in thy presenâ—e PSALME CXLI THe Psalmist being in distresse by the malicious persecution of his adversaries prayeth for relief and for a holy carriage under his trouble till his own full delivery and till his enemies distruction should come The petitions are seven the first is general for acceptation of his person and granting of his prayer v. 1 2. The next is for direction of his speeches v. 3. The third is for guiding of his heart and actions v. 4. The fourth is for the benefit of the fellowship of the Saints by their wholesome counsell and admonition v. 5. with the reasons thereof v. 6 7. The fifth is for the comfort of spiritual communion with God v. 8. The sixth is for preservation from the plots of the enemies v. 9. The seventh is for the overthrow of his enemies v. 10. Vers. 1. LORD I crie unto thee make haste unto me give eare unto my voice when I crie unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice In the first petition which is general for granting of his prayer and accepting of his person in his prayer Learn 1. Miâ—-beliefe doth seek many wayes for delivery from trouble but faith hath but one way to go to God to wit by prayer for whatsoever is needfull Lord I crie unto thee 2. Present danger or long continuance of trouble doth put an edge upon the devotion of the believer Lord I crie unto thee 3. Albeit the godly dare not set a time to God when he shall come yet they may declare the strait they finde themselves in and what need they have of speedy help Make haste unto me 4. As it is an ordinary tentation suggested to the godly in the time of trouble when they pray and do not receive answer that their supplication is mis-regarded so should it be repelled by renewing of our petition so oft as it is offered as this example teacheth Give eare unto my voyce when I cry unto thee 5. The prayer of Gods children is very sweet smelled and acceptable to God through the mediation of Christ as the ceremonial offering of incense and sacrifice whereunto David here doth allude did signifie Let my prayer be set forth before thee as incense and the lifting up of my hands as the evening sacrifice 6. Our prayers unto God should be joyned with submissivenesse of spirit self-denial and hopefull dependance on God for so much doth the gesture of lifting up of the hands in prayer of its own nature signifie and therefore here the gesture is put for the prayer which should be joyned with such an inward disposition Let the lifting up of my hands be as evening sacrifice Vers. 3. Set a watch O LORD before my mouth keep the door of my lips In the second petition which is more special for direction of his speeches Learn 1. The godly in their trouble especially by persecution are under tentation to hurt their own cause by unadvised and passionate speeches for this doth the prayer import 2. As words of passion from our muddy affection are ready to break