course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
is the mercy that so often doth forbear to destroy and when the frequency of sinning and frequency of sparing are numbred the reckoning will not be easily ended nor the number condescended upon How oft did they provoke him in the wildernesse 7. The sinnes of Gods people do greatly displease him and that so much the more as they are oftner repeated and committed contrary to what Gods kindnesse and care requireth of them How oft did they provoke him in the wildernesse and grieve him in the desert where God gave his daily presence led them sed them and protected them miraculously 8. Amongst other aggravations of sin this is not the least after conviction and correction and promise of amendment resolutely to go back again to their vomit yea they urned back and tempted God 9. The Lord cannot endure that his people who ought wholly to depend upon submit unto him and be ruled by him should prescribe as they please how and when he should help them or set bounds unto his power truth wisdom or mercy as if he could do no more then they conceive to be probable Therefore is it put amongst the highest aggravations of their sins They tempted and limited the holy One of Israel Ver. 42. They remembred not his hand nor the day when he delivered them from the enemy 43. How he had wrought his signes in Egypt and his wonders in the field of Zoan In the ninth place from this to ver 54. he setteth down the prime cause of all their sin and misery which followed upon it to wit they marked not nor made use of the difference which God did put between them and the Egyptians whom he did plague for their cause while he delivered them Whence learn 1. When the merciful proofes of Gods respect unto us do not confirm our faith in God and tie us to love and obedience unto him these experiences will soon wear out if not out of common memory yet out of estimative and affectionate memory as here They remembred not his hand nor the day when he delivered them from the enemy 2. As the right remembrance of former mercies may be a bridle from all sinne and a confirmation of faith against all doubtings and suspicions of Gods good will to us so the not rightly remembring of experiences of Gods respect shewed unto us doth prove an inlet to many wicked mastakings of God and disobediences to him for here the cause of the former sins and plagues is rendered to be this They remembred not his hand nor the day when he delivered them from the enemy 3. Not remembring the Lords Word and Works affectionately and with purpose and endevour to make right use thereof is in the Lords accompt no remembrance of him in effect for of this people who could well tell the story of their coming out of Egypt and so had a common remembrance thereof the Lord saith They remembred not his hand nor the day when he delivered them from the enemy 4 Signes and wonders once done for confirmation of the doctrine of the true God and his Covenant and true Religion should suâ—…e in all times and ages after for that end and it is not lawful to tempt God still to do moe wonders for confirmation of that truth They remembred not how he had wrought his signes in Egypt and his wonders in the field of Zoan 5. The Lords plagues on the enemies of the Church being rightly remembred should warne Gods people to stand in awe of him depend upon him submit unto him and to be wary to contend with him which use when it is not made it giveth a ground of challenge They remembred not how he had wrought his signes in Egyt and his wonders in the field of Zoan Ver. 4. And had turned their rivers into blood and their floods that they could not drinke 45. He sent divers sorts of flies among them which devoured them and frogs which destroyed them 46. He gave also their increase unto the caterpiller and their labour unto the locust 47. He destroyed their vines with haile and their Sycamore-trees with frost 48. He gave up their cattell also to the haile and their flocks to hot thunderbolts 49. He cast upon them the fiercenesse of his anger wrath and indignation and trouble by sending evill angels among them 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence 51. And smote all the first-borne in Egypt the chief of their strength in the tabernacles of Ham. He numbereth out sundry plagues poured out upon the Egyptians whereby the Israelites should have been wise From ver 44. Learn 1. The means of mens life comfort wealth and defence can stand them in no stead when God hath a controversie against them The Lord can deprive them of the benefit thereof and turn benefits into the meanes of their grief and vexation as he did the waters of Egypt which were the meanes of life and wealth unto them He turned their rivers into blood and their floods that they could not drink 2. By what means people do sin and provoke the Lord to wrath he can by the same meanes punish them As the Egyptians had defiled their rivers with the blood of the infants of Israel so God did make their river speak their sin and threaten their death He turned their rivers into blood and their floods that they could not drink From ver 45 Learn 1. The meanest and basest of the creatures do declare the power of the Lord and are so farre from being uselesse that they lie as it were in garison among men to be sent out in parties upon service as the God of hosts is pleased to give orders He sent divers sorts of flies among them and frogs 2. Flies and frogs and every meanest vermine are too sore for man when God doth arm them to avenge his quarrel He sent out flies which devoured them and frogs which destroyed them that is which were about to destroy them and were able enough for the work and were acknowledged to be so by the Egyptians who did reckon themselves lost men if these armies should not be taken off them From ver 46 47 48. Learn 1. When God is not acknowledged to be the giver of corn and cattel and fruits of the ground by a right using of them he will be known to be the giver thereof by removing of them He destroyed their increase labour vines and cattell 2. The Lord hath meanes how to destroy and take away the fruits of the ground and other serviceable creatures at his pleasure The caterpiller the locusts quail frost and thunderbolts From ver 49. Learn 1. The plagues of Gods enemies are out of meer justice and not from fatherly love as the strokes of his own chosen are He cast upon the Egyptians the fiercenesse of his anger 2. Trouble of it selfe is not so heavy as when indignation and wrath is joyned with it or
dealing with his people The goodnesse of God endureth continually 2. So long as Gods unchangeable kindnesse endureth the wicked have no cause to insult over the godly nor have the godly cause to faint or be discouraged for this goodnesse of God David doth oppose both to Doegs boasting and to his own tentation The â—…indnesse of the Lord endureth for ever Ver. 2. Thy tongue deviseth mischiefs like a sharp râ—…sour working deceitfully 3. Thou lovest evil more then good and lying rather then to speak righteousnesse Selah 4. Thou lovest all devouring words O thou deceitful tongue The next Argument of refuting Doegs folly is because this cruel calumny should bring Gods vengeance on Doeg and root him out from all felicity and here he first sets down his ditty in these three verses before he sets down his doom ver 5. Whence learn 1. The tongue when it is abused is a world of wickednesse setting the world on fire as it self is set on fire from hell by Satan for whatsoever mischief the devil can suggest or a wicked heart can devise the tongue will serve to vent it therefore is the tongue charged with devising of mischief Thy tongue deviseth mischief 2. The smooth convey of a wicked device doth not hide the mischief of it from Gods sight nor extenuate the mans fault but rather doth help on the mischief more cunningly and powerfully like a sharp rasour working deâ—…itfully 3. When a man speaketh no more of a tale of his neighbour but what may serve to the mans hurt and prejudice and keepeth up the relation of that part of the tale which might clear the mans innocency or might give a right construction of his doing albeit that part of the tale told be true if all the rest of the tale had been told with it yet being told alone as if it were the full history it is evil it is false lying It is a murthering and devouring speech and full of deceit and doth argue the Speaker such a one as Doeg was in the particular at least to whom David saith Thou lovest evil more then good and lying rather then to speak righteousnesse Thou lovest all devouring words O thou deceitful tongue 4. The more wit deliberation and affection is in a sin the heavier is the guilt and challenge for it more just Doegs devising mischief Doegs chusing evil and not good chusing lying and not righteousnesse loving these evil and all-devouring words maketh his ditty most fearful 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living â—…ah Now followeth his doom Whence learn 1. As any wicked man is instrumental for bringing temporal destruction on the godly so is he instrumental in drawing everlasting destruction upon himself from Gods hand God shall likewise destroy thee for ever 2. He that seeketh to settle himself to inlarge himself to root himself in the earth and to prolong his standing in the world by wrong means and in special by hurting the godly and their good name and cause shall finde the event quite contrary to his desire designe and expectation as Doeg did whose doom was destruction for his evil offices done at Court against David â—…nd the Lords Ministers God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Ver. 6. The righteous also shall see and feare and shall laugh at him 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickednesse The third Argument of refâ—…tation of Doegs vain-boasting is that his wisdome should be seen to be ridiculous folly and his bâ—…asting to be the matter of his shame and disgrace Whence learn 1. The notable enemies of Gods children and servants may expect to be notably punished and that they who did see their sin shall see also Gods vengeance on them The righteous shall see it 2. As the godly are the only wise observers of Gods work and dispensation of his mercy and justice so also are they the only persons that do make spiritual advantage thereby The righteous shall see it and fear 3. As the good of godlinesse is seen and felt by the godly in their own experience of Gods blessing upon themselves so is it seen and observed also in the contrary evils which befal the ungodly Lo this is the man that made not God his strength say they but trusted in the abundance of his riâ—…hes and strengthened himself in his wickednesse Ver. 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever The fourth Argument for refutation of Doegs foolish boasting is because I saith David shall flourish in Gods favour in despite of Doeg Whence learn 1. Whatsoever may befall 〈◊〉 godly by the malice of their enemies it shall not hinder their felicity when their enemies are running to their own destruction it shall be well with the godly they may be perswaded of it for the Psalmists example doth encourage to it But I am like a green Olive-tree 2 As the Olive-tree being planted in a fertile ground draweth in moisture whereby it is nourished and groweth up so doth the beleever being planted in the Church draw spirit and life trom God by the holy ordinances whereby he groweth up I am like a green Olive-tree in the house of God 3. The wisdom of the godly and the ground of their true blessednesse is this they make fast work of their everlasting felicity by saith in God and this maketh them like green Olives all the dayes of their life for I trust in the mercy of God for ever and ever is given here for a reason of his happy growing in the house of God Ver. 9. I will praise thee for ever because thou hast done it and I will wait on thy Name for it is good before thy Saints He closeth the Psalm comfortâ—…bly with resolutiâ—…n to praise God and to depend upon him Whence learn 1. Victory over tentations obtained by saith iâ—… very gloriâ—…us for saith doth make a man as sure of what is to come as if it were perfected and filleth him with praise for the certain hope of the performance of Promises I will praisâ—… thee for ever saith David because thou hast done it 2. â—…ith being soliâ—…ly fixed bringeth forth hope and quiet expectation of what is promised I will wait oâ—… thy Name 3. As the Christian patience of one of the Saints is a matter of gâ—…od example and great encouragement unto all the rest that behold it â—…o the consideration of the good which may redound to others who shall be witnesses of our patient attenâ—…ing upon God should stiâ—…e us up to this duty of patient hope in God I will wait on thee for it is good before thy Saints PSAL. LIII To
〈◊〉 God that judgeth in the earth PSAL. LIX 〈◊〉 the chief Musiâ—…n Al 〈◊〉 〈◊〉 of David when Saul sent and 〈◊〉 watch't the house to kill him DAvid in present 〈◊〉 of his life by Saul who having Daâ—… inclosâ—…d within 〈◊〉 City and within his own house tâ—…ht surely to have killed him as we read 1 Sam. 19. 11. he pâ—…ayeth to God for delivâ—…rance ver 1 2. and for a â—…eason of his prayeâ—… makeâ—…h a â—…mplaint against his enemies ver 3 4. In the next place â—…e prayeth the second time for delivery to himself and judgement against his enemies ver 5. and complaineth of them the second time ver 6 7. In the third place he declâ—…eth his confidence to be delivered ver 8 9 10. In the fourth place he maketh imprecation agâ—…inst his enemies for theiâ—… wickednesse ver 11 12 13 14 15. And in the last place he promiâ—…eth thanks to God for his delivery whereof he was assuâ—…ed before it came ver 16 17. From the Inscription Learn 1. No common bands of nature or civil relations can secure the godly from the peâ—…secution of the wicked for Saul Davids father in law sendeth to kill David 2. Gods children cannot be in so great straits nor the diligence of the wicked be so great to overtake the godly in a strait but God can deliver a supplicant They watched the house to kill him yet he escaped and did write this Psalme by what meanes he escaped he doth not tell here for he attâ—…ibuteth the delivery to God from whom he did seek it by prayer Ver. 1. DEliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from bloody men From his prayer Learne 1. Whatsoever means God shall offer for escaping out of a trouble Prayer is our best weapon against our enemies and the best of all meanes and â—…st of all to be used for a delivery Deliver me from mine enemies 2. Time of trouble and difficulty doth put beleevers to make use of the Covenant of grace and of Gods friendship and power for their deliverance O my God defend me from them that rise up against me 3. When wicked and powerful and blood-thirsty men do turn Persecutors of the godly no power but divine can be looked unto for a relief Deliver me from the workers of iniquity and save me from bloody men Ver. 3. For â—…o they lie in wait for my soul the mighty are gathered against me not for my transgression nor for my sinne O Lord. 4. They runne and prepare themselves without my fault awake to help me and behold From his complaint against his enemies and reason of his prayer Learne 1. Desperate-like dangers arising from the power and craftinesse of enemies must not discourage the godly but sharpen their prayer to God with whom is power and wisdome to deliver them For â—…o they lie in wait for my soul. 2. It is no new thing to see them who are in greatest power to be the chief in the persecution of Gods children The mighty are gathered together against me 3. A good conscience especially in the particular for which a man is pursued giveth greatest comfort in the time of trouble Not for my transgression nor my sin O Lord. 4. Albeit the Persecutors of the godly cannot finde a fault in them for which they may pursue them yet will they devise some challenge and make a great businesse to accomplish their designe They run and prepare themselves not for my fault 5. The Lord will let the plot go on and the danger of the godly grow as if he minded not to take notice of it that he may first put his children to prayer and then appear in the fit time Awake to help me and behold Ver. 5. Thou therefore O LORD God of hostes the God of Israel awake to visit all the heathen be not merciful to any wicked transgressours Selah 6. They return at evening they make a noise like a dog and go round about the City 7. Behold they belch out with their mouth swords are in their lips for who say they doth heare From his repeated prayer and complaint presented the second time Learne 1. In time of straits we should set our eyes most upon those stiles of God which most serve to strengthen our faith especially such as hold forth his power and good will to employ his power for us Thou therefore O Lord God of hostes the God of Israel awake 2. Counterfeit Professors and professed Pagans are all one before God in effect and the counterfeit Professor will be as ready an instrument to persecute the godly as a professed enemy for so is Saul and his followers named here Awake to visit all the Heathen 3 Although the Lord beare with the wicked a while he will at last take order with hypocrites and obstinately malicious transgressors Awake to visit all the Heathen be not merciful to any wicked transgressor 4. From the time that Persecutors have once resolved cruelty they cease not to pursue their purpose but like bloody dogs they run to and fro till they catch their prey they are busie all the day and set watches in the night to hurt the man they would have They return at evening they make a noise like a dog and go round about the City 5. Resolved obstinacy in sinne taketh away all remorse of conscience all feare of God and shame before men and maketh men openly avow their wickednesse yea and their cruel hearts will vent their bloody purpose when they think they are sure to accomplish their designe Behold they belâ—…h out with their mouth swords are in their lips for who say they doth heare Ver. 8. But thou O LORD shalt laugh at them thou shalt have all the heathen in derision 9. Because of his strength will I wait upon thee for God is my defence 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies In the third place he declareâ—…h his considence to be delivered and doth make sweet use of his saith for keeping up his heart under his trouble Whence learn 1. The first fâ—…it of an humble Prayer is a spiritual delivery of a mans oppressed spirit granted to him by faith and assâ—…ance of an outgate as here and many times elsewhere appeareth 2. When faith seeth God to be a friend it scorneth all opposition of whatsoever enemies few or many all is one to the clear-sighted beleever But thou O Lord shalt laugh at them thou shalt have all the heathen in derision 3. How weak soever the beleever finde himself and how powerful soever he perceive his enemie to be it is all one to him he hath no more to do but to put faith on work and to wait till God work because of his that is the enemies strength I will wait upon thee saith he to the Lord for God is my defence 4 When faith
possession begun thou hast given me the heritage of those that fear thy Name 8. The inheritance of the chief of Gods servants and of the meaneâ—… and weakest of them is one the right of every beleever is alikâ—… good albeit the hold laid upon the right by all is not aliâ—… strong and what the strongest of the godly do beleeve for their own consolation and salvation the weakest may beleeve the same to belong to every beleever that feareth God as David doth here Thou hast given me the heritage of those that fear thy Name Ver. 6. Thou wilt prolong the Kingslife and his â—…ares as many generations 7. He shall abide before God for ever O prepare mercy and truth which may preserve him 8. So will I sing praise unto thy Name for ever that I may daily perform my vowes In the third place he prophesieth not simply of the stability of the Kingdom in his own person and posterity buâ—… under the type namely he speaketh of the perpetuity of the Kingdome of Christ the true King of Israel for which end he prayeth that mercy and truth may be forth-coming to the subjects 〈◊〉 Christ that his Kingdom may be prolonged and so David in his â—…e and all the Saints in their time may joyfully praise God continually Whence learn 1. It is not unusual with 〈◊〉 together with present consolation and the light of 〈◊〉 â—…tion In Christ to reveal also and give assurance of great things concerning Christs Kingdome as here and elsewhere in 〈◊〉 Scripture is to be seen Thou wilt prolong the Kings life and his years as many generations 2. The glory oâ—… Christ and perpetuity of his Kingdome is every subject good and comfort for this is comfort to David that Christ shall live for eveâ—… that he shalt abide before God for ever 3. The Kingdome of Christ and government of his subjects in his Church shall be allowed of God and be protected â—…f God 〈◊〉 blessed of God for ever however it be opposed by men in the world he shall abide before God for ever 4. The perpetuity of Christs Kingdom and preservation of the subjects in this life till they be possessed of heaven is by the merciful remedying the misery and removing of the sin which they are subject unto and by performing of what he hath promised and prepared through Christ to bestow upon them O prepare mercy and truth which 〈◊〉 preserve him 5. The best retreat that can be made after wrestling and victory over troubles is prayer and praises as here David after his exercise prayeth O prepare mercy and truth and then saith unto thee will I sing 6 As the main matter of our vowes is the moral duty of rejoycing in God and hearty praising of him so â—…wed experience of Gods mercy and truth towards has people in Christ is the main matter of our joy in him and praise unto him O prepare mercy and truth c. so will I sing praise unto thy Name that I may daily perform my vowes PSAL. LXII To the chief Musician to Ieduthun A Psalm of David THis Psalme is the issue of a sore conflict and inward combate which David felt from the strong opposition of his irreconcileable adversaries and from the lasting troubles which he sustaine by their persecution and by his friends for saking of him whereby he was put hard to it what to think or what to do at length faith in God giveth him victory and maketh him first to break forth in avowing of his faith and hope in God ver 1. 2. Next to insult over his enemies as dead men because of their sinful course ver 3 4. Thirdly to strengthen himselfe in his faith and hope ver 5 6 7. Fourthly to exhort all men to trust in God and to depend on him for reasons set down ver 8 9. And not to trust in oppression and robbery for reasons set down ver 10 11 12. Ver. 1. TRuly my soul waiteth upon God from him cometh my salvation 2. He on'y is my rock and my salvation he is my defence I shall not be greatly moved From this abrupt beginning of the Psalm declaring that he hath had a sore disputation and wrestling with tentations within him and out of which this is the first coming forth Learn 1. Albeit strong faith be put to a conflict when trouble and tentations do set on yet when it looketh on God and his promises it gets the victory and putteth the soul to a submissive attendance on God and a quiet hope of compleat deliverance Truly my soul waiteth upon God from him cometh my salvation 2. Then is faith well tried and approved when being stript of all supporters except God it doth content it self with him alone as all-sufficient he onely is my rock and my salvation 3. Faith findeth as many answers in Gods sufficiency as temptations can make objections against it he is my rock and my salvation he is my defence 4. As a man resolveth to believe and follow the course of sound faith so he may assure himselfe of establishment and victory over all temptations notwithstanding his own weaknesse I shall not greatly be moved doth David conclude from his resolution to rest on God Ver. 3. How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence 4. They onely consult to cast him down from his excellency they delight in lies they blesse with their mouth but they curse inwardly Selah In the second place he insulteth over his enemies and layeth before them the danger of their wicked wayes Wâ—…ence learn 1. So soon as a man hath fastened himselfe on God he may reckon with all adversary powers and insult over them for the seeing of Gods help discovers to the Believer the vanity of all opposition how long will ye imagine mischief against a man 2. As the godly when they fall under persecution may lie long under it and must resolve patience al the while on the one hand so on the other hand persecutors are unreasonably carried on in the course of persecution like madmen who cannot give over the pursuit albeit they see God against themselves and with the godly whom they pursue how long will ye imagine mischief against a man 3. Persecutors shall not have their will against the godly but by their persecution shall draw upon themselves compleat sudden and irrecoverable destruction ye shall be slain all of you as a bowing wall and a tottering fence that is you shall perish suddenly as when a bowing wall and tottering fence rusheth to the ground in a moment 4. As the standing fast in the faith and service of God in a good cause is the excellency of the Believer so is it the eye-sore of his adversaries which they of all things can least endure in the godly and therefore do bend all their wit and forces most unto to break them off their holy carriage and course
venting of ill speeches to the prejudice of Christs cause and truth and true holines in his Saints especially when they are under sufferings afflictions whatsoever is a high provocation of Gods wrath They talk to the grief of those whom thou hast wounded 4. The persecution of Gods children for righteousnesse is a sufficient ditty for all the forenamed damnation in the preceding verses this is the reason of the justice of the imprecation For they persecute him whom thou hast smitten 5. The Church without breach of duty to men may sing and rejoyce in these fearful imprecations against the malicious enemies of Christ and his Church first as lovers of God more then of men secondly as followers not of their own quarrel but of the controversie of the Lord of hostes whose souldiers they are against all his enemies whatsoever thirdly as subscribers to the justice of God who will not suffer malicious cruelty to be unpunished and fourthly as rejoycers in Gods love to his people who ownes the wrongs done to his Church and servants therein as done to himself and will be avenged upon their adversaries and having decreed doom against the adversaries of his Church will have his children to be ministers under the great Judge to pronounce the sentence against his and their enemies and as it were to give out order for execution of the sentence saying Let their table let their eâ—…s let their habitation be so and so disposed of Ver. 27. Adde iniquity unto their iniquity and let them not come into thy righteousnesse 28. Let them be blotted out of the book of the living and not be written with the righteous The seventh plague of the enemies of Christ and his Church is this howsoever ignoâ—…ant Zelots some of them may finde mercy yeâ—… malicious persecutors of truth and piety grow worse and worse and being entered in the course of persecution cannot go off but do draw deeper and deeper in guiltinesse and that in Gods righteous judgement punishing sin by sin Adde iniquity unto their iniquity The eigth plague is they are given over to a reprobate sense so as they cannot lay their owne sins to heart and so cannot see the necessity of the remission of sin nor put a price upon the purchase of Justification unto sinners by Christ the Redeemer nor be found among the persons justified by faith in him Let them not come into thy righteousnesse The ninth plague is this albeit the enemies of Christ and his people may pretend to be among the number of his friends and to have their names written in great letters in the Catalogue of the visible Church yet God shall disclaim them one day as none of his and thrust them from him as workers of iniquity Let them be blotted out of the book of the living The tenth plague is this as the visible Church hath an open book wherein all within the external Covenant are written as Saints by calling and Covenantets with God for life and salvation out of which book God dashes out the names of his wicked enemies so God hath a secret book roll as it were wherin he enrolleth all the regenerate all the justified and among the names of this sort or among the names of the true members of the invisible Church of the regenerate none of the names of Christs malicious enemies shall be written Let them not be written with the righteous Ver. 29. But I am poor and sorrowful let thy salvation O God set me up on high The third and last part of the Psalme wherein is set down the glorious event of this sad exercise in foure evidences of victory of his saith over this assault The first whereof is in his confident prayer not only to be delivered but also to be exalted ver 29. The second evidence is in his hearty promise of thanksgiving ver 30 31. The third evidence is in a prophecie of the fruit of this exercise which the beleevers shall have by it ver 32 33. The fourth is a thanksgiving for mercies foreseen which shall come to the Church and in special to the Church of Israel ver 34 35 36. All which in as farre as they concern David the type are but little in comparison of Christ the Antitype From the first evidence of the victory of his faith appearing in his confident prayer Learne 1. It is no strange thing to see poverty of spirit and sad afflictions joyned the one to help and season the other But I 'am poor and sorrowful 2. There is as sure ground of hope of an event out of every trouble wherein the children of God can fall as there is ground of hope of the overturning of the most setled worldly prosperity of their enemies for the fore-named curses shall come on the enemies of the godly but the childe of God in the mean time may expect salvation and to be set on high which he confidently prayeth for But I am poor and sorrowful let thy salvation O God set me up 3. The conscience of humiliation under Gods hand is a great evidence of delivery out of whatsoever trouble if a man in a righteous cause be emptied of self-conceit and carnal confidence and brought down to poverty of spirit and affected with the sense of sins and misery following upon it and withal go to God in this condition he may be sure to be helped the poor in spirit are freed from the curse But I am poor and sorrowful saith the Psalmist here let thy salvation set me up on high 4 The man afflicted and persecuted for righteousnesse humbled in himself and drawn to God for relief shall not only be delivered but also shall be as much exalted after his delivery as ever he was cast down Let thy salvation O God set me up on high 5. The kindly sufferer of righteousnesse will have no deliverance but such as God will allow him as God shall bring unto him and as he doth not look for delivery another way so he doth look for a glorious delivery this way Let thy salvation O God set me up on high Ver. 30. I will praise the Name of God with a song and will magnifie him with thanksgiving 31. This also shall please the Lord better then an oxe or bullock that hath hornes and hoofes From the second evidence of his victory of faith in his promised thanksgiving Learne 1. When the Lord comforts the heart of a sufferer for his cause he can make him glad before the delivery come by giving him the assurance that it shall come and can engage his heart to solemn thanksgiving in the midst of trouble for poverty of spirit will esteem the farre sore-sight of delivery at last as a rich mercy and matter of a song I will praise the Name of God with a song 2. The Lord in the delivering of his children out of their troubles will give evidence of his greatnesse as well as of his goodnesse of his power as well as of his
is a quickening which giveth spiritual life to those that a eâ—…t dead in their sinnes and trespasses and a quickening which giveth strength and comfort to the weak disconsolaâ—…e and discouraged souls of Gods children for the first sort of quickening every regenerate man should pray in behalf of all the elect in the visible Church who are not as yet converted and for quickening in other respects they should pray in behalf of themselves and other afflicted spirits of the godly as here the beleevers do pray Quicken us 2. The honouring of God in spiritual worship should be the end of our petitions which we do make for any good to our selves Quicken us and we shall call upon thy Name 3. Albeit the work of calling on Gods Name and worshipping of God in Spirit and trâ—…h be the work of the regenerate man yet the spiritual life and the motion or stirring up of the regenerate man unto this work the enabling of the man unto it and in it and the cheering up of his heart to do it affectionately is the work of the Lord for these doth the Pâ—…lmist here distinguish first he sets down Gods part Quicken thou us and then oâ—…r part And we shall call upon thy Name From the third request ver 19. repeated now the third time Learn 1. In what respects soever the Church of the Jewish Nation may seem to be alienated from God yet theâ—…e is hope of their repentance and returning and reconciliation unto God for there is a petition of the Lords enditing standing he e thrice repeated in their favour to be granted in due time by God to whom nothing is hard and here in this third repetition of this prayer the Name of God Jehovah whereby he told Israel that he would be known to them to be the performer of promises is added expressely Turn us again O Iehovah God of hostes 2 Albeit we our selves do breed the mist and clouds which do hide from us the shining of Gods favour towards us and we do build the partition walls we do raise up mountains of transgressions which separate between God and us vet it is the Lord himself only who of his own free grace and by his own power doth dissolve these clouds and remove these impediments out of his own way towards us Turn us again and cause thy face to shine 3. So oft as we are burdened with the same pressure and straitened with the same necessity as oft we may and should have recourse to God for relief by prayer for this staffe hath God put in faiths hand to help the believer in every stop of his journey till he come home to the Lord and be past all perill Turne 〈◊〉 again cause thy face to shine 4. As the sight of our distance from God and sense of his displeasure and fear of perdition do serve to be a spurre to our prayer so desire of reconciliation desire and purpose of repenting and hope of salvation â—…o serve to encourage us to persevere in prayer till we have what we ask perfected to us Turn us again cause thy face to shine so shall we be saved PSAL. LXXXI To the chief Musician upon Gittith A Psalme of Asaph THis Psalm was appointed to be sung in their solemn seasts new moones and feast of tabernacles in special for a testimony of Gods gracious and bountiful dealing with his people on the one hand and of their provocation of God on the other hand moving him to change his dispensation toward them and to withhold many benefits from them which otherwayes they might have had if they had not rejected Gods counsel and had chosen their own wayes that by this Psalme his people might learn to be wiser The parts of the Psalme are three The first is a Preface wherein there is a mutual stirring up of the Church-members to keep the solemn feasts and blowing of trumpets ver 1 2 3. and a reason or this mutual exhoâ—…tation taken from Gods institution of this ordinance when he brought his people out of Egypt from the service of strangers ver 4 5. In the second part is set down how God delivered them from bondage in Egypt and from troubles in their journey ver 6 7. and how reasonable commands the Lord did give unto them which commands are all summed up in this one That God should be their God alone ver 8 9 10. In the third part is set down First how they rejected God and his counsel ver 11. Next how therefore they were plagued by being given over to their own lusts ver 12. Thirdly how they deprived themselves of Gods benefits which by following Gods counsel they might have enjoyed ver 13 14 15. Ver. 1. SIng aloud unto God our strength make a joyful noise unto the God of Iacob 2. Take a Psalm and bring hither the timbrel the pleasant harp with the psaltery 3. Blow up the trumpet in the new Moon in the time appointed on our solemn feast-day From their mutual stirring up of one another to rejoyce in God commanded here by the Psalmist in the Lords Name Learn 1. That whatsoever may be our own private condition it is our duty ever and in all things to give glory to God to rejoyce in him to professe and avow his Name Sing aloud unto God 2. The Lords people have the fulfilling supplying and supporting of their emptinesse wants and weaknesse in God whose sufficiency they ought to make use of and rejoyce therein Sing unto God our strength 3. It is the Covenant of grace whereby God becometh our God which doth intitle us and giveth us interest in and right unto his all-sufficiency which we should entertain joyfully in our communion with God praising him and thanking him for it and delighting in his presence because of it Make a joyful noise unto the God of Iacob for God was Iacobs God because God was by Covenant Abrahams and his childrens God whose children also we are who are Christs Gal. 3. 29. From the use and variety of musical instruments called for Ver. 2 3. Learn 1. Albeit the external melody of musical instruments in the Lords publike worship with the rest of the paedagogie and shadowing dark figures of the Ceremonial Law be abolished now when the Lord the Sunne of righteousnesse is come yet the moral duties represented by them are still to be acknowledged and followed by us to wit that the praises of the Lord are unexpressible by us and that we are unsufficient of our selves to set forth the same that we have matter of unspeakable joy in God our Redeemer and should stir up all the powers of our soul to this part of his spiritual service for this did those musical instruments teach Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 2. We ought to acknowledge the stately magnificence of our exalted Lord and our dulnesse and slownesse to praise him and what need we had to be stirred up and to stirre up
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
of the mighty can be likened unto the Lord Ver. 7. God is greatly to bee feared in the assembly of the Saints and to bee had in reverence of all them that are about him A third reason to confirme his faith is this God is terrible and to be stood in awe of by all his people and it were a fearfull injury for his Saints not to give him the glory of his power and sidelity Therefore will he say I have reason to believe what he hath promised concerning the Kingdome of Christ. Whence learne 1. Holy Angels and sanctified men of all creatures have nearest accesse unto God and are most like to the domesticks and Courtiers of a King who attend him daily and wait upon him for they are here said to bee about him 2. The feare and reverence of God imprinted on Angels and Saints doth evidence the greatnesse of Gods power excellency and majesty God is greatly to be feared in the Assembly of the Saints 3. The terriblenesse of Gods holy Majesty and the reverence due to him from all his Saints should make us afraid to misbelieve his Word and Promises for this is made a reason of the Psalmists believing the Lords Word God is greatly to be feared in the Assembly of the Saints and to be had in reverence by all them that are about him Ver. 8. O LORD God of hosts who is a strong LORD like unto thee or to thy faithfulnesse round about thee A fourth reason to confirme his faith is this GOD is LORD of Hosts and incomparable in strength and faithfulnesse whereby he is compassed on all hands round about therefore will he say I have reason to believe his promise concerning Christs Kingdome Whence learn 1. As the Lord only knoweth persectly his owne Omnipotency and his own Excellency in all perfections so we know GOD bâ—…st when we come to him and acknowledge that he only knoweth himself fully and do give unto him this glory as the Psalmist diâ—…ecting his speech to GOD immediately doth tâ—…ach us O LORD God of hosts who is a strong LORD like unto thee 2 The same power which serveth to humble a man by afflicting of him serveth also to comfort him and strengthen his faith in affliction when he doth draw neare unto God for the Psalmist maketh use of the same stile here both to direct his saith and to keep down his pride his sâ—…etting and repining against God saying O LORD God of hosts 3. As the Lord is as it were compassed about on all hands with power and is incomparably strong in all difference of time past present and to come above all his creatures so also first and lâ—…st in all difference of time he is incomparably faithfull above all his creatures O LORD God of hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Ver. 9. Thou rulest the raging of the sea when the waves thereof arise thou stillest them A fifth reason to strengthen his faith is The LORD who doth rule the raging Sea is able to suppresse and compose all tumults and troubles whatsoever are raised or shall be raisd against his Church Therefore I have cause will he say to believe his promise concerning Christs Kingdome Whence learn That the power of GOD in ruling and calming the raging Sea may strengthen the faith of his children amidst all the tumults of people against Christs Kingdome Ver. 10. Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme The sixth reason is this GOD hath done as much already for delivering his Church by destroying Rahab or the Egyptians and scattering of his enemies from time to time as may assure me both what he can and what he will do for his people therefore I may be quiet Whence learne 1. Faith may and should make use of every example of GODS working for his people in all times after and in speciall the overthrow of the Egyptians as a perpetual pawne of GODS promise to tread down and destroy all the enemies of his Church and Kingdome for Thou hast bâ—…oken Rahab in pieces is here and else-where frequently called to remembâ—…ance for this end 2. It is as easie for GOD to destâ—…oy a Nation of enemies were they never so many or powerful as to wound or kill one man Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong hand Ver. 11. The heavens are thine the earth also is thine as for the world and the fulnesse thereof thou hast founded theu Ver. 12 The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy Name The seventh reason for confirmation of his faith is Heaven and earth and all creatures in all corners of the world are the LORDS work sustained by him and cared for by him and there is not a mountaine or hill greater or lesser such as Tabor or Hermon which do bear grasse or corne or herbs or trees or whatsoever may make them look as it were chearfully and rejoyce but it is by the power of GODS Name Therefore I may be sure GOD will much more care for his Church and for the stability of the Kingdome of Christ. Whence learn 1. The heaven and earth and fulnesse thereof belongeth to the LORD by due right and are cared for by him as his own possession The heavens are thine the earth also is thine as for the world and fulnesse thereof thou hâ—… 〈◊〉 sounded them 2. The making and governing of the world which was made and is governed for the use of man may give assurance that his Church and people for whose cause especially all was made shall be continued from age to age to long as heaven and earth do remaine and shall be more particularly cared for then any other part or piece of his workmanship for to this end doth the Psalmist make mention of other creatures appointed to serve man 3. Seeing the Lord maketh the hills and mountaines after Winter-blasts of frost and snow to change their countenance and as it were look joyfully and rejoyce we may be perswaded that his Church after troubles shall much more change its countenance and reioyce in Gods Name For to this end is it said that these mountaines Tabor and Hermon shall rejoyce in thy Name Ver. 13. Thou hast a mighty arme strong is thy hand and high is thy right hand The eight reason is taken from the exceeding great power of GOD to do more then ever he hath done for his Church Whence learne If a greater work then the making and upholding of the world or if a greater work then any thing which is done by GOD hitherto were needful to be done for the good of the Church there is power enough infinite power in GOD to effect it Thou hast a mighty arme strong is thy hand and high is thy right hand Ver. 14. Iustice and judgement are
the habitation of thy throne mercy and truth shall go before thy face The ninth reason for strengthening his faith taken from the properties and attendants of GODS Kingdome is this Justice and judgemet are the supporters of his throne and mercy and truth are his officers preparing way for the LORD when he is about to do justice in favour of his people therefore I need not fear that the promise of Christs Kingdome shall faile Whence learn 1. Whatsoever oppression or desolation the Lords people may be under the unalterable tighseousnesse of GOD cannot fâ—…ile to execute justice and judgement for punishing of the oppressour and relieving of his people for Iustice and judgement are the habitation of his throne or the base whereupon his throne is setled 2. Albeit the sinnes of the Lords people might stop the way of relief coming to them or prejudice them of having any benefit from justice yet mercy and truth are ready at hand to prepare the way by pardon of their sins and performing all promises unto them Mercy and truth shall go before his face Ver. 15. Blessed is the people that know the joyful sound they shall walk O LORD in the light of thy countenance 16. In thy Name shall they rejoyce all the dâ—…y and in thy righteousnesse shall they be exalted 17. For thou art the glory of their strength and in thy favour our horne shall be exalted 18 For the Lord is our defence and the holy One of Israel is our King The tenth reason for strengthening of his faith is taken from the blessednesse of Believers in GOD whose properties and priviledges are set â—…own in order six all of them proving GODS people to be blessed Whence learn 1. Whatsoever are the afflictions of the LORDS people and in what danger and difficulty soever they be in yet are they certainly blessed Blessed is the people that know the joyful sound 2. Those are to be accounted GODS people who with a good heart joyne with others at GODS command in the worship and service of GOD Blessed is the people that know the joyful sound for the joyful sound was the sound of the silver trumpets which were blowne at the joyning in battel in their warres or for their journeys or gathering of Assemblies or intimation of solemne feasts and at the offering of the sacrifices of Israel Psal. 81. Numb 10. Ioel 2. And the knowing of this joyful sound signifieth the alacritie of Gods people to serve and obey the Lord as he in his Ordinances should warne direct and guide them 3. The properties and priviledges of Bâ—…lievers in GOD make sure proof of their blessednesse for they live in grace and favour with GOD whether they do sensibly feell it or not as their persons so also their carriage in faith and upright endeavour to please GOD are alwayes acceptable to GOD And this is the first priviledge of GODS people They shall walke O LORD in the light of thy countenance 4. Believers have matter and just cause to rejoyce in GOD for their interest in him what soever be their present condition In thy Name shall they rejoyce all the day This is another priviledge of Gods people 5. The joy of Believers is underpropped and enlarged when they consider that Gods righteousnesse which is by faith in Christ is imputed unto them and Gods righteousnesse in performing his promises is set on work for their direction encouragement reformation and defence And in thy righteousnesse shall they be exalted This is the third priviledge of Believers 6. Albeit the godly finde no power in themselves either to do or suffer no power either to defend themselves or oppose their enemies yet they want not strength either imployed for them or furnished as they need unto them by God in a glorious manner as they will see if his helping them be rightly looked upon For thou Lord saith he art the glory of their strength wherein they may glory in their weakest condition And this is the fourth priviledge of GODS people 7. The free grace and love of GOD graciously tendered to Believers is the ground of their strength comfort confidence and gloriation because it is the fountaine of all their felicity and well-spring of life to them to look unto this that they are in favour with GOD And in thy favour our horne shall be exalted And this is the fifth priviledge of the LORDS people 8. Albeit Bâ—…lievers be destitute of help from men yet they are neither left without protection nor without government because God or Christ who is God is the Churches King to protect guide and governe her for The Lord is our defence or shield and the holy One of Israel is our King the Oâ—…iginal also will bear of and to The Lord is our defence of and to the holy One of Israel is our King whereby what may be said of the typical King David and of the true King Christ considered as man may give assurance that God would be their defence and King because David ann Christ as man were Gods Kings and Kings for Gods service and honour authorized of God and devoted to him And this is the sixth priviledge of GODS people All which priviledges are so many proofes of the blessednesse of the Believers in whatsoever condition they are 9. It is wisdome for every Believer when he is about to reckon the riches of GODS people and to set forth their priviledges to make application thereof to himself in amongst the rest of that number as the example of the Psalmist here doth teach us who in the later part of this computaâ—…ion doth so In thy favour our horne shall be exalted the Lord is our defence our King Ver. 19 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oile have I anointed him In the second part of the Psalmist for the further comfort of the Church in her saddest condition and to strengthen yet more the godly in their troubles 1. He expoundeth the Covenant of Grace made with Christ represented typically by David because he must be looked upon only as the shadow but Christ as the chief party and as he in whom the reall substance is accomplished perfectly Therefore shall we speak of both as the word doth relate unto the one or unto the other or to both in severall respects And first of the circumstances of the Covenant and then of the several Articles thereof for the Psalmist marketh 1. The time of revealing of the Covenant They to wit when it pleased God to let it be known that he purposed to take a course for the comfortable governing of his Church and People 2. He observeth the way of revealing it which he sheweth to be by vision he spake to his holy servant to wit Samuel or Nathan 3 He commendeth the man who was to rule as fit
acknowledge Gods power and mercy in our supplications so also it is our duty to glorify the mercy of God afteâ—… the self experience of it Thy mercy O Lord held me up Ver. 19. In the multitude of my thoughts within me thy comforts delight my soule He setteth down here a further benefit of his faith in God to wit that by what he saw in God he found comfort and joy in all his perplexities Whence learne 1. In the time of danger or of narrow trial many questions and doubts and discourses of minde use to arise which did not appear in time of ease and these multiplied thoughts do breed perplexity anxiety and grief which call for comfort as the experience of the Psalmist doth teach In the multiude of my thoughts within me c. 2. No ease for a perplexed soule till it go to God in Christ the resting stone in Sion and in him support is to be found under burdens and comfort against whatsoever cause of grief yes and more also joy and delight swallowing up all grievances 〈◊〉 the Psalmist by experience did finde usually In the multitude of my thoughts wiâ—…hin me thy comforts delight my soul now Gods comforts are Gospel comforts Ver. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law 21. They gather themselves together against the soule of the righteous and condemne the innocent blood He sheweth what use he made of the oppressors wickednesse for supporting of his own faith to wit that he was perswaded that God allowed not their mischievous courses howsoever they pretended to do what they did by a Law because not the good of the subject but the overthrow of the godly was intended by them Whence learne 1. The seat of Justice within the visible Church may possibly turn enemies to piety and righteousnesse and to those that follow Gods Word In which case the grief tentation wrastling and trial of the godly is not small 〈◊〉 the Psalmists experience doth teach us who here cometh to God with a question Shall the throne of iniquity have fellowship with thee 2. As the Thrones of Justice are honourable are countenanced and protected of God when they decree and execute righteousnesse so they lose their reputation and are deâ—…uded of Gods approbation comfort and defence when they decree and execute iniquity Shall the throne of iniquity have fellowship with thee 3. Albeit wicked men ofttimes love to have the appearance and shadow of equiry yet unrighteousnesse impiety oppression is not the more justifiable that it be covered with the authority of a law but rather God will abhorte that wickednesse which is enjoyned by a law so much the more as it hath pretence of law Shall the throne of iniquity have fellowship with thee that forgeth mischief by a Law 4. The iniquity of persecutors is the matter of confidence for the oppressed for if our adversaries be against God and against us also then have we fellowship with God in a common cause Shall the throne of iniquity have fellowship with thee saith he 5. When mischief is enacted by Law then shortly may the godly be pannelled as criminally guilty and they who allow the Law shall be found ready to sit upon Assises to condemn the righteous as the experience of the Psalmist doth shew They gather themselves together against the soule of the righteous and condemn the innocent blood Ver. 22. But the LORD is my defence and God is the rock of my refuge 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickednesse yea the LORD our God shall cut them off From this consideration he draweth two conclusions one assuring him of his own protection ver 22. another assuring him of the destruction of the adversary ver 23. Whence learne 1. As nothing save faith in God can uphold a man in time of persecution so by persecution and trouble God useth to cause his own to make use of faith and to draw nearer hand unto him as the Psalmist did finde by experience saying But God is my defence 2. It is needful that he who would have Gods help and protection in a particular good cause should see that the reconciliation of his person be solidly grounded on the Covenant of Gods grace My God is the rock of my refuge 3. The godly may from Gods Word give out damnatory decrees against their persecutors which surely shall he executed as here thrice destruction is pronounced by the Psalmist against the oppressors 4. The destruction intended against the godly by their oppressors is as ready â—…s any thing to be the trap to take themselves in God shall bring upon them their own iniquity and shall cut thent oft in their own wickednesse 5 How little appearance soever there be of the vengeance of God upon wicked Rulers abusing their power against the godly for their righteousnesse and piety yet the overthrow of them must not be doubted of because of the Covenant past between God and his servants who serve him in suffering for righteousnesse for the repeating of the sentence of destruction the third time against such oppressors doth teach so much Yea the Lord our God shall cut them off PSAL. XCV THis Psalme is applied to Christ by the Apostle Heb. 3. 7 8 9 10 11. Whereof there are two parts In the first is an exhortation to worship God in Christ or Christ God with the Father and holy Spirit dwelling among them in the Temple and representing unto them his future incarnation and the execution of his offices in types and figures The arguments of pralsing and worshiping of him are five The first because he is the rock of our salvation ver 1 2. The second because of his greatnesse ver 3. The third for his power ver 4. The fourth because he created all things and us his people ver 5 6. The fifth because he is our covenanted God and Pastor ver 7. In the latter part of the Psalm is another exhortation unto the visible Church to evidence their obedience of saith and not to harden their heart in the time of Gods dealing with them by his Word as their fathers did who perished in the wildernesse for their provocation ver 8 9 10 11. Ver. 1. O Come let us sing unto the LORD let us make a joyfull noise to the Rock of our salvation 2. Let us come before his presence with thanksgiving and make a joyfull noise unto him with Psalmes From the first exhortation unto a chearful praising and worshipping of God manifesting himselfe in Christ to his Church and unto joyful thanksgiving for salvation offered and granted to us in him which is the first reason to move them to the duty Learn 1. As the necessity and acceptablenesse of the duty of praising God and thanksgiving unto him is very remarkable so is our unreadinesse unto the duty and unchearfulnesse in it observable also for the frequent and pressing
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the