red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
the meanest of men and exalt them how high soever he pleaseth but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome he setteth down the mean condition of life wherefrom David was raised to the royal dignity of governing Israel He took him from the sheep solds from following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance From Ver. 72. Learn The duties and properties of a good King are these First He must resolve to be Gods servant in his charge as David was Seconly All his subjects and in special the Lords people must be cared for by him in a civil way as a flock of sheep is cared for by the Pastour David fed them Thirdly A Kings heart must be set uprightly for Gods honour and for the subjects welfare in the whole course of his government He fed them according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King â—…st deâ—… prudently with his subjects accomodating the whole â—…se of his dealing with them as their several conditions do reâ—…ire He guided them by the skilfulnesse of his hands And whatsoever measure David had of those properties were but a shadow of the perfections of Christ in his Government Fifthly neither lawes nor teaching nor miracles nor benefits nor judgments can avail unto the salvation of a people or person till they be put under the hand and guiding of Christ as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme wherein when God hath tried his people with oft repeated mercies and judgements they come to no setled estate till they be put under the Government of David who in this is 〈◊〉 type of Christ. For he closeth with this he guided them by the skilfulnesse of his hands PSAL. LXXIX A Psalme of Asaph THe scattered and captive people of God after the destruction of Ierusalem and of the Temple do put up a pitiful complaint unto God to ver 6. and do pray for a merciful reliefe to his Church and for avenging their blood upon their enemies As for the complaint in it they lament four things First the profanation and desolation of the Lords inheritance and Temple by the heathen their enemies ver 1. Secondly the barbarous cruelty and inhumanity used against them ver 2 3. Thirdly the contempt and mocking of their wicked neighbours in their misery ver 4. Fourthly â—…as they acknowledge this to proceed from Gods displeasure so they lament that it is like to be everlasting ver 5. In their prayer in the latter part of the Psalme they crave First justice upon their enemies ver 6. 7. Secondly pardon of their own sins and deliverance out of their misery for sundry reasons ver 8 9 10 11. Thirdly that God wolâ—…d reward their inhumane neighbours who mocked at their misery ver 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages Whence learn in general 1. The Church of God may be brought so low as here we see once it was 2 So many of Gods people as live to see such publike calamities and misery must not despaire of a recovery but should and may run to God and pray for the Church in affliction expecting order after consusion and after dissipation to see a gathering of Gods people again and after apparent overthrow of Religion a restoring of Gods publick worship as the example of the Psalmist in this Psalm doth teach whose courage and confidence in God for relief of the Lords people is wonderful as the condition of the Church at that time seemed to be desperate As the holy Ghost the enditer of this Psalm doth give warning here to all Churches in all ages to beware to provoke the Lord unto wrath lest he deal with them as he dealt with those Israelites so doth he give warrant to all afflicted Churches to follow the example of this afflicted Church to run to God for help for which cause he hath given this Psalme to be made use of by the Church A Psalme of Asaph Ver. 1. O God the heathen are come into thine inheritance thy holy people have they defiled they have laid Ierusalem on heapes In the first part of this Lamentation Learn 1. Albeit there be no place nor person how near and dear soever unto God exempted from judgement when they are polluted yet the wicked instruments of the judgement poured out upon the place and persons consecrated to God may justly be complained of as here we see O God the heathen are come into thine inheritance 2. When Gods people who should be holy defile themselves and Gods Ordinances it is no wonder that by prophane persons they be punished and their holy things polluted Thy holy Temple have they defiled that is they have abused it dealt with it as a vile and proâ—…ane thing 3. Albeit people in Covenant with God have disgraced their holy profession and polluted his ordinances and be justly plagued by seeing holy ordinances put over in the hands of profane men for their cause yet neither will the Lord disclaime his interest in his own ordinances nor do his people lose right and interest in God and in his ordinances when they take with their punishment and do make their addresse to God for reliefe Thy holy Temple have they defiled 4. When God giveth over religious ordinances in the hands of profane men to be abused no wonder if they that are the cause of this do suffer in their civil state also no wonder the City suffer with the Temple Ierusalem have they laid on heaps Ver. 2. The dead bodies of thy servants have they given to be meat unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth 3. Their blood have they shed like water round about Ierusalem and there was none to bury them From the second part of the lamentation and complaintâ—… Learn 1. Falling in battel before the enemies may prove that God hath a just cause against the party overcome but cannot prove that the victors cause is good presuppose both parties had appealed to God for there the heathen do overcome and the Lords servants and Saints are slaine and they who are lest alive do complaine of the victors and take with their punishment at Gods hand who doth follow his own quarrel as he pleaseth and will not at mens pleasure sit down and decide appellations when they call to him or stand unto 〈◊〉 time set down by men to him to determine their controversie O God the 〈◊〉 are come into thine inheritance c. The dead bodies of thy servants have they given to be meat to the fowles aâ—… Heavy and fearful are the judgements temporal which may come upon Gods people when they have provoked God to wrath against them for their sinnes even such as are here
tentations till he come to sucâ—… height as is expressed ver 7 8 9. and for an event must begin and reprove his owne misbelief dispute for the help of his faith taking arguments from his experience from Gods power and good will and Gods dealing with others before him 9. Thâ—… works of God when they are looked on cursorily or lightly pâ—…st by cannot be discerned but when they are well conside ed they will be found wonderfull I will remember the works of the Lord surely I will remember thy wonders of old 10. It is good for a soul in a hard exercise to raise it self from thinking of God and of his works unto speaking unto God directly no ease or reliefe will be found till addresse be made unto himselfe till we turn our face toward him and direct our speech unto him as here the Psaâ—…mist doth from the midst of the eleventh verse to the enâ—… of the Psalm 11. Estimation of any of Gods works and good gotten by meditation on some of his works is able to engage the heart to a deeper consideration of all his works I will meditâ—… also of all thy works saith he 12. He that would have proâ—… by Gods works must bridle the levity of his own minde which cannot stay fixed in the consideration till it be tied in meditation I will meditate of all thy works 13. When we have â—…d our own souls upon Gods works we should study to make use of what we have learned thereby to the good of others and glory of God I will meditate of all thy works and tâ—…lk of all thy doings Ver. 13. Thy way O God is in thy sanctuary who is so great a God at our God 14. Thou art the God that doest wonders thou hast declared thy strength among the people In tke last place he confirmeth his faith and setleth his minde by consideration of the Lords dealing with his people recorded in 〈◊〉 Scripture whereof hâ—… speaketh first in general vâ—… 〈 ◊〉 〈◊〉 Then more specially of the bringing of his people out 〈◊〉 〈◊〉 through the wildernesse terribly discomfiting their enemies and tenderly leading them as his own flock by weak and 〈◊〉 instruments Whence 〈◊〉 1. When the heart of a man is turned toward the Lord then the vaile of darknesse confusion and misbelief is removed he can justify the Lord in all that he doth as most holy and â—…ust as here we see in the Psâ—…ist who since he began to direct himselfe toward God can now â—…y 〈◊〉 〈◊〉 Thy way O God is in the Sanctuary 2. There is no understanding of Gods dealing with us nor can any right construction be made of his exercising of us except we come to the Lords Ordinances where his Word his Oracles of Scriptâ—…e do 〈◊〉 his works perâ—…ectly Thy wâ—…y O God is in the Sanctuary 3. When the works and wayes of God are looked upon by the â—…ght of the Word in his Sanctuary or Church and God is looked â—…o through his works and Word then is a soul forced to admire his holines and wisdom and justice and power and goodnes above all comparison Who is so great a â—…od as our God 4. The exercise of the believers conscience with fears and suspicions oâ—… Gods affection unto him endeth in admiration of God in exaltation of God â—…n believing more firmly in God in magnifying the grace of his â—…ing in Covenant with God in acknowledâ—…ing his own blessednesse and the blessednesse of all other believers for having God for their God Who is so great a God as our God 5. So much in general may be seen of Gods dealing with his people as may 〈◊〉 a man in his own particular who is troubled about Gods â—…sation toward him for when Israel in Egypt was put to 〈◊〉 straits as they saw nothing but rooting of them out with 〈◊〉 and oppression God did work so well so wisely so powerfully and so graciously for them as all their hard exercise was â—…rned to their greater comfort anâ—… Gods greater glory This in general is the use that the Psalmist maketh of Gods dealing with his people and doth finde it applicable to hâ—…s own conditioâ—… Tâ—…u art the God that doth wonders 6. When we cannot see how it is likely or possible we can be extricated out of the difficulties we are cast into especially in our spiritual condition we are â—…ged to give unto God the glory of doing above all things we can conceive for the good of those that desâ—…e to be his subjects Thou â—…t the God that doâ—…st wonders 7. What God hath conâ—…ed the world of already concerning what he can do for his 〈◊〉 â—…ay satisfie eveâ—…y parâ—…icular soul of his wisdom power and goodnesse toward it selfe when it doth draw in toward him 〈◊〉 one of his people for this use doth the Psalmist make of Gods doing for his people Thou hast declared thy strength among thy people Ver. 15. Thou hast with thine arm redeemed thy people the sonnes of Iacob and Ioseph Selah 16. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled 17. The clouds poured out water the skies sent out a sound thine arrowes also went abroad 18. The voice of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shooke He descendeth more specially to the consideration of the Redemption of Israel out of Egypt which is a representation of the spiritual Redemption of his people whom at the time when they were in the deepest misery and least able to help themselves were most oppressed by the enemies and for their own disposition were in a most sinful condition and in a desperate mood against the means and instruments of their delivery God did deliver and remove all the difficulties which might hinder their event and escaping from misery from whence the Psalmist might strongly reason for his own comfort that God would not faile to deal graciously with his soul who was seeking favour from God and a renewed sense of reconciliation with him Hence learn 1. That no soul can be under such sense of wrath and desolation but he may draw comfort from the great work of Redemption of lost sinners for if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved from wrath by his life And this spiritual Redemption was figured by the bodily delivery of Israel out of Egypt Thou hast with thine arme redeemed thy people the sonnes of Iacob and Ioseph 2. It is by reason of the Covenant that people receive deliverances and consolations and proofs of Gods power working for them Therefore doth he stile the sonnes of Iacob from their interest in God and Gods interest in them by Covenant Thou hast redeemed thy people 3. No obstacle how great soever can stand in the way of the delivery and comfort oâ—… Gods people but God can and will remove it were it as the
sendeth it forth He cast upon them the fiercenesse of his anger wrath and indignation and trouble 3. As the Lord hath good Angels by whom he can work his own will so hath he also evill angels whose service he can use holily to his own purpose He cast the fiercenesse of his wrath upon them by sending evill angels among them From ver 50 51. Learn 1. When the Lords judgements lighting upon mens houses cornes cattel and fruit-trees do not humble men the Lord doth make his judgement light upon their own persons and when lighter judgements on their persons do not yet humble them then God will destroy their lives and their last plagues shall be heavier then the first as here when former plagues did not the turn the Lord laid aside former pitying and long-suffering and so he made a way for his anger he 〈◊〉 â—…ed not their soul from â—…eath but gave their life over to the pestilen e. 2. As the persecutors of Gods people do smiâ—…e that whicâ—… God loveth best so doth God smite that which persecutors love best He smote all the first-borne in Egypt 3. The curse of God coming upon the Egyptians the posterity of Châ—…m commendeth the grace of God toward the Israelites the posterity of Sem his brother Therefore in opposition to the tabernacles of the Israelites in the land of Goshen it is said He smote the chief of their strength in the tabernacles of Cham. Ver. 52. But made his owne people to go forth like sheep and guided them in the wildernesse like a flock 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies This was the Lords dealing with the enemies of Isrâ—… whereof the Israelites made no right use Now hee setteth down the Lords different dealing with Israel whereof also they made no right use when hee hath plagued and drowned the Egyptians hee gave Israel safe passage and conduct through the sea Whence learn 1. Whatsoever be the unworthinesse of Gods confederate people yet the Lord putteth a difference between them and their enemies and testifieth his respect to the one above the other the Egyptians he did diverse wayes plague But he made his owne people go forth like sheep 2. Though the Lords people be both weak and witlesse yet God caâ—…eth for them as a shepherd doth for his flock He made his own people to go forth as sheep and guided them in the wildernesse as a flock 3. Albeit the Lord doth put difference between such as â—…re in Covenant with him in the letter onely and those that are in Covenant with him in the spirit also when he compareth the sheep with the goats yet when he compareth the whole bulk of his people with the rest of the world and in special with their enemies he putteth a peculiar respect upon them all and avoweth his interest in them all above all people in the world and doth for them as for his owne he 〈◊〉 his owne people to go forth 4. Whatsoever â—…ear may possibly fall upon Gods people when they are following his directions yet their course is safe and without just cause of fear and if at some time fear do surprise them yet the Lord so cleareth their way after that that they are out of fear He lâ—…d them on safely so that they feared not 5. The perdition of the world and the wicked enemies maketh the safety of those that are saved so much the greater benefit 〈◊〉 people feared not but the sea overwhelmed their enemies Ver. 54. And he brought them to the border of his Sanctuary even to this mountain which his right hand had purchased 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents In the tenth place he pointeth at the perfecting of their journey through the wildernesse and possessing them in Canaan with the casting out of the Canaanites Whence learn 1. Whatsoever become of particular persons in the visible Church the Lord doth follow on the course of his care and kindnesse unto the Church and encreaseth the obligation of the incorporation in the succeeding ages partly by what he doth for their predecessors and partly by what he doth for themselves as we see in the Church of Israel whatsoever became of misbelievers in the wildernesse he brought his own people to the border of his Sanctuary 2. Albeit we should fight for the liberty of a place where Gods ordinances may be publickly celebrated and shed our blood in coming by it yet is the commodity not our purchase but the Lords purchase and the Lords gift to us He brought them to this mâ—…untain which his right band hath purchased 3. Successe in warre is the Lords work and such as are dispossessed of their inheritance have God to crave for it He cast out the heâ—…then also before them It is neither the stoutnesse of the one nor the â—…eeblenesse of the other but Gods hand or power which doth the businesse 4. The setling of a people in a peaceable possession so as every man may without contention enjoy what is allowed him of God is no small benefit and obligation of a people so dealt with by God He divided them an inheritance by lot and made the tribes of Israel dwell in their tents Ver. 56. Yet they tempted â—…d provoked the 〈◊〉 High God and kept not his testiâ—…onies 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceiâ—…ful â—…owe 58. For they provoked him to anger with their high places and moved him to jealousie with their gravâ—… images In the eleventh place he setteth down how this people yet again provoked the Lord to anger with their idolatry and superstition â—…eir high places and their graven images for when God had appointed one place for their solemn worship to wit his Tabernacle where his Ark and Mercy-seat was signifying the necessity of worshipping him through the promised Mediatour Jesus Christ in whom alone he would be sought and â—…ound and in whom he would have all his people agreeing and attending his appointment and not to devise wayes of pleasing of God by themselves they would have a place oâ—… their own 〈◊〉 publick worship high places or hills and groves which pleased them better then Mount Sion or the place where the Tabernacle was pitched They would have representations of their own devising and loved them better then the Aâ—…k of the Covenant to wit graven images which God had forbideen in the moral law and so they provoked him to anger Wheâ—… learne 1. Such is the wickednesse of natural men that neither for judgements nor for favour shewen to them will they subject themselves to Gods direction but will take upon them to set rules unto God one way or other This the Prâ—…phet sheweth in the example of the Israelites Yet thâ—…y tempted and proâ—…ked the most High God 2. When God giveth his
Iudah was yet in possession of it and the Temple was yet standing and the Lord was dwelling between the Cherubims in the Sanctuary where the Ark and Mercy-seat was yet remaining or to the time of the begun desolation of the land by Nebuchadnezzar or to any other desolation which did threaten their final rooting out The summe of the Psalm is a lamenting of the miserable condition of the Israelites and an earnest entreating of the Lord to give them repentance and a delivery In the first place the Church maketh her addresse to God and propoundeth the main Petition ver 1 2 3. In the second place they lament their misery and repeat the same Petition ver 4 5 6 7. In the third place they call to minde the Lords care to plant his people in the land as a vine-tree and do lament the doleful change of their happy condition into that of their present misery ver 8 9 10 11 12 13. In the fourth place they pray for Gods mercy and pity toward his desolate people ver 14 15 16. In the last place thâ—…y pray for the standing of the tribe of Iudah and that â—…or Christs cause who was to take his humane nature of this tribe and do close the Psalme with repearing the third time their special Petition for repentance and delivery to be granted unto them ver 17 18 19. Ver. 1. Glve eare O shepherd of Israel thou that leadest Ioseph like a flock thou that dwellest between the Cherubims shine forth Many sweet fruits hath the Lord drawn forth from the bitter afflictions of his people and this Psalme amongst the rest wherein first the Church beggeth from God audience for the relations between God and them ver 1. and then prayeth for salvation ver 2. and to this end doth make request for the gracious gift of Repentance to his people that they might be saved ver 3. From the fiâ—…st verse Learn 1. When our heart is full of grief or of any holy affection which we desire to lay sorth before the Lord we may call for and expect audience at the Lords hands as the Church doth here saying to the Lord Give car 2. He that would speak to God in the dâ—…y of calamity had need to fasten faith on God and should go about it how grievous soever his rod seem as here the Church is taught by the Psalmist to do 3. Albeit faith will finde small strength from anything in the supplicant yet on Gods part it cannot misse solid ground to fixe upon according to the tenour of the Covenant of grace such as is Christs Prophetical and Kingly office whereby the Lord taketh on him to lead and feed his people to govern and protect them as a shepherd doth his flock as here the Church doth O shepherd of Israel This is one consideration Another is the constant experiment and proof given of his actual exercising of this office Thou that leadest Iacob as a flock and unto the former they â—…oyn the free offer of grace to all that do seck for mercy from God â—…hrough the Mediator Christ Thou that dwâ—…llest between the Cherubims 4. Albeit sin doth overcloud the manifesting of Gods favour and loving kindesse towards his people yet the prayer of faith upon the grounds of the Covenant may expect the clearing up of his countenance again O shepherd of Israel shine forth Ver. 2. Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and save us For understanding of the second verse we must remember that when the Aâ—…k of the Covenant rested or marched in the wildernesse these three Tribes Ephraim Benjamin and Manasscâ—… were in the teareward of the host of Israel or on the West-side thereof as is set down Numb 2. 18 19 c. when the host marched and the Art set forward Moses said to the Lord Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee answerable to this doth the sixty â—…ight Psalme begin when the Aâ—…k removed and was carried up to mount Sion now the people of God being in distresse here do call those dayes to remembrance and do request the Lord that as he had in the eye sight of those three tribes here mentioned maâ—…isisted himself many a time to be the leader and defender of his people so he would now also in this their lamentable condition stirre up himselfe for thâ—…ir reliefe and safety Whence learne 1. The remembrance of the Lords humbling himselfe to be fafamiliar with his people and how sweet and glorious communion his people have had with him may and should encourage believers in him to seek and expect new experience of the like mercy in their need as here the Israelitâ—…s do pray for new proof of that favour which their ancesters did finde sometime Before Ephraim Benjamin and Manasseh stirre up thy strength and come and save us 2. The posterity of those who have been in fellowship with God should pray for themselves and be prayed for by the Church that they may have room in the Lords host and have God their leader as their godly fathers had before them Before Ephraim Benjamin and Manasseh stirre up thy strength Ver. 3. Turn us again O God and cause thy face to shine and we shall be saved This is the special Petition most insisted upon that God by giving of Repentance would reclaim his people from their apostasie and grant the evidence of his former favour unto them and so deliver and save them Whene learne 1. As the apostasie of Gods people fâ—…om God is the fountain of all their calamity so their repentance and returning unto God is the first step unto their reliefe and delivery from procured misery of captivity or any other calamity as the prayer here importeth Turn us again O Lord. 2. Conversion of people from their sin unto God and leading of them back from the misery drawne on by sin is the work of God which no man can work of himselfe or in himself or in others till God begin and enable them to return and lead them on in their turning Therefore saith the Psalmist Turn us again O Lord thus they say as unable to turn again of themselves 3. When a people or person do turn unto God repenting their sin or back-sliding from him they may expect the Lord shall shew unto them evidences of his reconciliation and favour toward them Turn us again and cause thy face to shine upon us 4. It is to Gods children very salvation to be in favour with God and to be assured of reconciliation with him Turn us again cause thy face to shine and so shall we be saved Ver. 4. O LORD God of hosts how long wilt thou be angry against the prayer of thy people 5. Thou feedest them with the bread of teares and givest them teares to drink in great measure 6 Thou makest us a strife unto our neighbours and our enemies laugh among themselves 7. Turn us
to wit as God incomprehensible every where present and to be sought in heaven and adored in a spiritual manner for the Temple and Ark were but as his footstool 1 Kings 18. 27. Exalt the Lord our God and worsâ—…ip at his footstool 4. Holinesse is the Lords property he is holy in himself holy in his appointing of his ordinances and holy in his receiving of worship rejecting all worship But what he commandeth and calleth for and he will be acknowledged holy by all that worship him and worthy is he so to be esteemed of for He is holy and this is the first reason Ver. 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name they called upon the LORD and he answered them 7. He spake unto them in the cloudy pillar they kept his Testimonies and the ordinance that he gave them The next reason is from the example of holy men of God Moses and Aaron Priests or chief Officers and Samuel a Priest Prophet and Ruler of the Lords people who all of them subjected themselves to the Ordinances of God and worshipped him to their own great utility and advantage also of them with and for whom they prayed unto God and worshipped him Whence learn 1. The examples of holy men of God commended in Scripture unto us do serve for inducement and encouragement unto us to beleeve in God to worship and to obey him Moses and Aaron among his Priests or chief Officers and Samuel among them that call upon his Name 2. Because the holiest men of God that ever were in the Church stood in need of the ordinary meanes of grace and worship and subjected themselves unto Ordinances the Lord will have none of his people to neglect Ordinances or lift themselves above Ordinances for Moses Aaron and Samuel were among them that call upon his Name 3. Whoever worship God and obey his Ordinances uprightly are enrolled in the catalogue with the chiefest Saints worshippers of God Moses Aaron and Samuel among them that call upon his Name 4. The prayers of the faithfull are not frustrated but have a good answer and the answer of the holiest supplicants is set forth to encourage the meanest of believers to call upon God also as the impartial hearer of the prayers of all that call upon God in truth for he is no accepter of persons and to shew this it is said here They called upon the Lord and he heard them 7. The more evidences we have of Gods presence and the more familiarly he condescendeth to teach us the more humble and observant should we be of his Ordinances and Commands He spake unto them in the cloudie pillar they kept his testimonies and the Ordinances which he gave them Ver. 8. Thou answeredst them O LORD our God thou wast a God that forgavest them though thou tookest vengeance of their inventions The third reason to move all to the duty of worship and obedience is from the example of the mercy of God toward sincere worshippers on the one hand and justice toward them that followed mens inventions in Religion in the wildernesse or afterward on the other hand Whence learne 1. The same God the same Mediator the same Covenant of grace belong to the true Church both in former latter ages Thou answeredst them O Lord our God 2. Albeit the Lord give foâ—…th his Ordinances most holy and perfect to direct men in their worshipping yet so perverse is mens corrupt nature as from time to time they are devising devices and following their own inventions as here is imported 3. As the Lord is very merciful to his people when they continue in his fear so is he just to correct them when they pollute Religion Thou tookest vengeance of their inventions 4. Penitent sinners although plagued for their sin yet were never refused forgivenesse of sin when they prayed and sought unto God for it Thou wast a God that forgavest them though thou tookest vengeance of their inventions 5. Plagued inflicted for sin upon Gods people are not punishments satisfactory unto justice but means of correction serving to drive men to repentance and to seeking of mercy and may well stand with forgivenesse of sins for Gâ—…d can both plague sinners to drive them to repentance and forgive their sin when they do repent Thou wast a God that forgavâ—… them though thou tookest vengeance of their inventions Ver. 9. Exalt the LORD our God and worship at his holy hill for the LORD our God is holy The fourth exhortation to glorify God wherein he doth expound what he meaneth by the footstool of the Lord spoken of ver 5. to wit mount Sion the holy hill where the Ark was adding the same reason of the exhortation which was was before because the Lord our God is holy Whence learn 1. It is a part of our exalting of the true God to joyne with his true Church and to offer unto him with others such worship as he doth prescribe Exalt the Lord our God and worship at his holy hill 2. The Lords holinesse requireth of all men the exaltation of his Name and subjection to his Ordinances neither can his holinesse suffer any other worship then what he himselfe doth appoint Worship at his holy hill for the Lord our God is holy 3. The holinesse of God and the untainted glory of all his attributes is both the glory and comfort of his people who are in Covenant with him and a motive also to them to invite all men to the fellowship of his service with themselves Exalt the Lord our God for the Lord our God is holy PSAL. C. A Psalme of praise THe title of the Psalm sheweth the sum and scope thereof to be for stirring up of the whole Church to praise God cheerfully unto which duty all are exhorted once ver 1 2. for three reasons First because he is God Secondly because we are his creatures Thirdly because we are his covenanted people or members of the visible Church whereof he taketh care as a Pastor doth of his own flock ver 3. And again all are exhorted to thank praise and blesse him ver 4. And that for his goodnesse mercy and truth ver 5. Ver. 1. MAke a joyfull noise unto the LORD all ye lands 2. Serve the LORD with gladnesse come before his presence with singing From the first exhortation to praise God Learne 1. The dâ—…y of the Church visible in all her particular meetings in every place how largely soever God shall extend it is to accept the offer of the grace of God joyfully and to acknowledge the glorious riches of the graee of God which he offereth unto them in the Gospell Make a joyfull noise unto the Lord all ye lands or all the earth 2. As we ought to accept of the offer of the grace of God joyfully't so should we also dedicate our selves to Gods service heartily as he calleth for it because according to the Gospel our persons and service are
accepted imperfections pitied our sins pardoned and our holy endeavours are graciously rewarded Serve the Lord with gladnesse 3. Our joy should be stirred up and expressed by singing of Psalmes especially when we come to the assemblies or publick meetings wherein the Lord hath promised to give his presence with his own Ordinances Come before his presence with singing Ver. 3. Know ye that the LORD he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture From the reasons of this exhortation Learne 1. Such is our natural Atheisme that we have need again and again to be instructed that the Lord is God of whom and through whom and for whom are all things Know ye that the Lord he is God 2. If we did consider well that we are Gods creatures it were a forcible motive unto us to employ in Gods service whatsoever we have of God life motion being and gifts and to beware to make any thing we have of God a weapon of unrighteousnesse for fighting against him and of this consideration we have need to be put in minde and to be stirred up to the duty He it is that hath made us 3. The glory of our regeneration or new creation belongeth unto God no lesse then the glory of our creation and natural birth and it is no lesse madnesse to ascribe the work of our regeneration to our own power then to ascribe our first â—…tion to our selves for in both respects here it is said that 〈◊〉 is â—…e that made us and not we our selves 4. As the Lords people should stirre up themselves to more thankful service unto God as their relations unto God and obligations to him as their King and Pastor are joyned so may they expect from God for their encouragement whatsoever is needful to a people or a flock to haveâ—… from a good King and faithful Pastor We are his people and sheep of his pasture Ver. 2. Enter into his gates with thanksgiving and in into his coursâ—… with with praise be thankeful unto him and blesse his Name From the repetition of the exhortation Learne 1. It is our duty in our approaches unto God specially for any solemne service to consider what rich benefits we have from him that thereby we may be stirred up unto the more hearty acknowledgement of his favours Enter into his gates with thanksgiving 2. â—…s the Lords benefits to us should be looked upon in our addressâ—…s unto him so also his glorious attributes and his workes answerable thereto should be considered whereby we may be the better disposed to give unto him glory in all respects Enter into his coâ—…s with praise 3. The more we look upon Gods praises the more shall we see our own riches and the solidity of our blessednesse in him and the reasons to move us to thank and blesse him Be thankfull unto him and blesse his Name Ver. 5. For the LORD is good his mercy is everlasting and his truth endureth to all generations From the reasons subjoyned to the second exhortation to praise the Lord Learne 1. It is a matter of perpetual praise of God and of thanksgiving and blessing of him that as he is alsufficient in himselfe so he is also communicative of his riches unto his creatureas and unto us his own people most of all Blesse his Name for the Lord is good 2. Albeit we be sinfull and deserve to be cut off in justice from the benefits which Gods goodnesse might bestow upon us yet the course of his pardoning mercy renewing the remission of sin to us as oft as we come to him in his Christ doth keep the channel of his goodnesse open and clear to us that it may run toward us for ever His mercy is everlasting 3. The Covenant of grace set down in the Scriptures of the Old and New Testament with the legacie of so many rich Promiseâ—…erving to strengthen the faith of every weak believer doth make the matter of Gods praise and of his peoples joyes so sure that how sad soever our spirits may be when we look to our selves yet we shall have matter of praising thanking and blessiug God when we look to his goodnesse and mercy and to what he hath for our comfort said in the Word of his everlasting truth Be thankfull unto him and blesse his Name for the Lord is good his mercy is everlasting and his truth endureth to all generations Amen FINIS