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
so should all benefits confirm their faith in the Covenant and lead them to the hope of receiving after all other benefits salvation also Blessed be the lord who daily loadeth us with benefits even the God of our salvation 4. Albeit the Covenant of salvation be sure and solid in it self yet are we slow to beleeve it weak in our laying hold of it and have need to have the stamp and impression of it set deep upon our hearts as here the Psalmist teacheth the Church by inculcating this point He that is our God is the God of salvation 5. Temporal things which men do idolize may serve a man in this life but at death in death and after death he can have no good by them It is God only who can deliver from death and give an issue out of it Unto God the Lord belong the issues of death 6. Let a man be once setled in the faith of his salvation then he shall be comforted against all the troubles and dangers wherein he can fall yea even against death it self if he can say He that is our God is the God of salvation he may also say with confidence and application to himself and comfort Unto God the Lord belong the issues from death Ver. 21. But God will wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses From the ninth reason of Gods praise Learne 1. How great soever be the majesty of God and the riches of bounty and grace offered in Christ yet will men be found even within the visible Church who will wickedly refuse his grace and oppose his Kingdom but all to their own shame and damage But God shall wouâ—…d the head of his enemies 2. The character of Gods irreconcileable enemies is that they cease not to follow the course of sin He goeth on still in his trespasses 3. Though God spare his enemies long and suffer them to grow old in the course of enmity against him yet shall shameful sudden and irrecoverable judgements overtake them in their old dayes But God shall wound the hoary scalp of such a one as goeth on still in his trespasses Ver. 22. The Lord said I will bring again froâ—… Bashan I will bring my people again from the depthâ—… of the sea 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same From the tenth reason of praise wherein the Prophet promiseth in the Loâ—…ds Name that God shall work over again such works of delivery to his people and such works of victory over their enemies as he had wrought before Learn 1. The Lords Word is certainly sufficient for performance of his promises and ground of comfort and confidence and thanksgiving and praise to God even before the work be wrought The Lord said I will bring again c. 3. As the Lord will have the memory of former dangers and deliveâ—…ies of his Church kept in remembrance for his own glory so will he have former dangers for his peoples good to be looked upon as advertisements of what straits his Church may be cast into and his former merciful deliveries looked upon as pledges and pawns of the promises of like mercies in time to come as need shall require I will bring again from Bashan I will bring my people again from the depths of the sea doth import thus much 3. As the Lord will give as great deliverances to his Church when they are in straits as ever he did before so wil he give as terrible blows to his adversaries as ever he did according as the Churches need or good shal require I will bring again from Bashan c. that thy foot may be dipped in the blood of thy enemies 4. Albeit neither the Lord nor his people do delight in bloodshed yet will he let his people and all men see in the bloodshed of their enemies how terrible he is in justice especially against the enemies of his Church and how dear his people are to him and that rather then they should be overthrown he will destroy Nations for their safety and give unto his people in their own defence against their oppressors notable victories So that thy foot may be dipped in the blood of thine enemies 5 When the Lord thinks it fit not to make his own people instrumental in their own delivery then can he yoke the enemies among themselves or raise up proâ—…ane dogs like themselves to avenge the quarrel of the Lords people upon their enemies That the tongue of thy dogs may be dipped in thâ—…â—…ame that is in the blood of thine enemies Ver. 24. They have 〈◊〉 thy goings O God even the goings of my God my King in the sanctuary 25. The singers went before the players on instruments followed after amongst them were the damosâ—…ls playing with timbrels To confirme what is promised he bringeth forth old experiences acknowledged by the enemies registred in the Word of the Lord and read in the Temple Whence learn 1. The Lord useth to work so evidently for his people and against his enemies that both his people and their enemies are made witnesses and are forced to acknowledge the Lords work They have seen thy goings O God 2. It is the glory of a people when God so worketh as he is seen to be their God their leader their defender and all as in Covenant with them They have seen thy goings O God even the goings of my God saith he 3. That Gods honour may be seen mans honour should be laid down at his feet and put case a man were the greatest King yet is it greater glory and matter of contentment to have God for his King then to be a King without God They have seen thy goings O my God my King saith David now setled in the Kingdom 4. The most clear sure and profitable sight of the Lordâ—… work and wayes is to be had in the use of publick ordinances where his Name Nature Covenant and course he keepeth with all men together with the causes use and ends of his works are to be seen They have seen the goings of my God in the sanctuary 5. Where all the people receive a benefit it becometh all the people publickly and solemnly and with their best expression of affection as God doth appoint to praise God and in his worship to see that all things may be done orderly as Israel did when they came through the red sea and at other times as the Lord gave occasion The singers went before the players on instruments followed after amongst them in the middle-ward the Damoâ—… playing with timbrels 6. All the powers of our soulâ—… and bodies should concurre each of them in their own order with the best harmony of knowledge affections and expressions which can be attained unto for setting forth the Lords praises and our obligation to him for his goodnesse of his people and so should 〈◊〉 â—…rch on all
and to the godly should affect us no lesse nearly and be laid to heart then injuries personally concerning us The reproaches of them that reproached thee have fallen upon me Ver. 10. When I wept and chastened my soul with fasting that was to my reproach 11. I made sackcloth also my garment and I became a proverb to them 12. They that sit in the gate speak against me and I was a song to the drunkards The fourth reason of the second Petition is because he was greatly mocked of all sorts for his holy carriage Whence learn 1. True zeale is ruled with knowledge joyned with humility in the mans self and tempered with the love to men even toward persecutors such was Davids zeale but Christs zeale was perfectly such I wept and chastened my soâ—…le 2. Fasting in earnest is not so much the abstinence from meat as it is the afflicting the soule When I chastened my soul with fasting 3. The godly behaviour of the righteous is subject to horrible misconstruction yet must they not desist from duties for all this Fasting was to my reproach I made sackcloth also my garment and I became a proverb to them 4. Iâ—… is a sore affliction to the godly to be condemned by Magistâ—…ates anâ—… Judges and yet the truly religious even Christ â—…nd his followers were and are subject to this exercise They that sit in the gate or in the Courts of Justice which were erected at the entry of the parts of Cities do speak against me 5. Righteousnesse and truth is not the worse by itâ—… being condemned by civil Judges God will not disclaime his own cause for that but will hear such complaints as this is in this case they that sit in the gate speak against me 6. When Magistrates do discountenance true Religion then it becometh a matteâ—… of derision to rascals and to every base villain without controlment and a table talk to everyâ—… tipler I was a song of thâ—… drunkards 7. The shame of the Crosse is more grievous then the rest of the trouble of it This is the fourth time that the shame of the Crosse is presented unto God in these soure last verses I was a song of the drunkards after complaining of his being reproached and being made a proverb Ver. 13. But as for me my prayer is unto thee O LORD in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation This is the third petition for deliverance or for granting his prayer or the third time he presenâ—…eth it whereunto he addeth reasons taken from the time of presenting of it and multitude of Gods mercy and truth of his promises or Covenant of salvation Whence learn 1. The best way to 〈◊〉 out the persecution of the mighty and the mockage of the bâ—…se multitude is to be frequent in prayer to God for our part But as for me my prayer is unto thee O Lord. 2. So long as God doth offer a gracious eare to supplicants a man may be confident that petitions of grace shall have ready accesse and answer my prayer is unto thee in an acceptable time 3. The largenesse of Gods mercy is a sufficient encouragement for the afflicted to come and take the benefit thereof In the multitude of thy mercies hear thou me 4. When besides the mercifulnesse of God we have also his Covenant and promise of salvation we may upon these two pillars leane and roll over and rest our faith hear me in the truth of thy salvation Ver. 14. Deliver me out of the mire and let me not sink let me be delivered from them that hate me and out of the deep waters 15. Let not the water-floods over-flow me neither let the deep swallow me up and lâ—…t not the pit shut her mouth upon me The fourth petition for delivery or fourth time he presenteth it whereunto he addeth reasons taken from the danger he was in Whence learn 1. Faith useth to correct the expressions of sense and as faith doth gather strength a mans condition groweth clearer It was the expression of sense ver 2 I sink in deep mire and here the fear is something lessened because faith is something more cleared deliver me out of the mire let me not sink 2. The man who loveth truth better then worldly prosperity and maketh the Lord his refuge shall not faint under persecution but shall be borne through all troubles and be delivered let me be delivered from them that hate me and out of the deep waters 3. Faith in God giveth hope to be helped and is half a delivery before the full delivery come for the Psalmist is now with his head above the water and not so feared as when he began the Psalme for here he saith Let not the water floods over-flow me neither let the deep swallow me up 4. As the sense of danger sharpens prayer so the greatnesse of it is a ground of hope that the evil which is feared shall not prevaile over us for albeit the Lord suffer the danger to be great yet will he not leave us in a case desperate lâ—…t not the pit shut her mouth upon me Ver. 16. Hear me O LORD for thy loving kindnesse is good turne unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily The fifth petition for delivery or fifth time he presenteth it whereunto he addeth reasons taken from the multitude of Gods mercies conscience of his uprightnesse and greatnesse of his trouble Whence learn 1. Albeit God should give no answer for a time faith will still presse for an answer for it knoweth it hath to do with the hearer of prayer hear me said he before and hear over again Hear me O LORâ—… 2. Faith seeth what is in Gods heart whatsoeuer it doth finde or misse in his hand it fastens on love and draweth hope and life from that hear me for thy loving kindnesse is good 3. Though a beleeving soul finde it self deserted of God in some respects yet while it holds fast on his merciful nature it may be sure to meet with a change of dispensation more comfortable turne unto me according to the multitude of thy tender mercies 4. When a beleever is persecuted by man for righteousnesse and friends and familiars do turne their backs upon him it is not strange that God for the mans trial should seeme to hide his countenance from him also which exercise the beleever counteth more heavie then all the rest and can be content to want all the creatures kindnesse so he may finde the Lords kindnesse for he cannot endure long to want Gods presence Hide not thy face from thy servant 5. The conscience of endeavour to serve God giveth hope of comfort in time of trouble and that so much the sooner that the trouble be great and perdition apparently near Hide not thy face from try servant for I am in trouble hear
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
A BRIEF EXPLICATION Of the other fifty Psalmes From Ps. 50. to Ps. 100. BY DAVID DICKSON Professour of Divinity in the Colledge of Edenburgh Blessed is the man whom thou chusest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple Psal. 65. 4. Imprimatur Iuly 16. 1653. EDMUND CALAMY London Printed by T. R. E. M. for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1653. TO THE RIGHT HONOURABLE The EARL of EGLINGTON Mercy and Peace through Iesus Christ. My right Noble Lord THE reason of my sending forth of this piece under your Lordships name is that by this means I may pay home before I die the old debt which I owe to your Lordship and to the whole noble family for countenancing and encouraging me openly in my Ministery all the while I was in Irwin near your Lordship full twenty yeares And the reason why I do confesse my debt now and go about to discharge some part of it at this time of your Lordships restraint in England is because when I call to minde the time of my restraint about some thirty yeares ago when the High Commission Court of Prelates procured my confinement within a little village in the North beyond Aberdein in regard I could not give them satisfaction by receiving the yoak of some Popish ceremonies imposed then upon the Ministery I cannot forget how comfortable your Lordship was to me then and what paines and travel you endured summer and winter without wearying untill they who at that time had power to loose me from my confinement being made sensible some of them of the iniquity and all of them of the inexpediencie of keeping me in bonds I was restored to the free and full use of my Ministery Wherefore I do esteem it a part of due gratitude to do what in me lieth to be comfortable to your Lordship in this your present condition and do heartily pray to God that your exercise and trouble may prove a meanes of your happinesse It is true indeed that happinesse without this meanes were to be wished if so it were Gods pleasure but unto God onely in whose hands alone it is to make men blessed and in whose friendship and favour through Christ only men are really blessed it doth belong as to choose the man to whom so also to choose the meanes whereby and the manner how he will communicate the right and possession of true blessednesse If happinesse were at mens wish and carving no man would choose God for his chief good nor Gods way to bring his felicity about for the multitude of men do say Psal. 4. 6. Who will shew us any good The good which God doth shew unto them and the way how by reconciliation with himself and walking humbly and uprightly before him they may have God to be their rich reward is not the thing they love to have but corn and wine and oile and whatsoever may best please their fleshly fancie is their desire And of this the Lord doth complain Psal. 81. 11. My people saith he would not hearken to my voice and Israel would none of me And what was it which they did preferre unto God they loved to have their own will in this world whatsoever should befall them after death they loved rather to have their own earthly desires satisfied then to have the friendship of God and their choice was given unto them to their owne destruction So saith the Lord I gave them over to their owne hearts lust and they walked in the counsell of their owne heart Few when they look upon the course which the world doth runne after yea very few do preferre the fellowship of God reconciled to them in Christ before riches honour and sensual pleasure For Who will shew us any good is that which many do say Psala 4. 6. buâ—… Lord lift thou up the light of thy countenance upon us is the petition of the few opposed to the multitude and even those few godly would wish to go to heaven with ease and to be free from trouble in their journey if it were the Lords will as we may see in the prayer of Iabez 1 Chron. 4. 10. Who called on the God of Israel saying Oh that thou wouldest blesse me indeed and enlarge my coast and that thine hand might be with me and that thou wouldest keep me from evill that it may not grieve me But our loving and wise God who knoweth perfectly what is fittest for every man doth crosse and correct those natural desires of his children And howsoever he will now and then possibly grant the prayer of Iabez to some of his people yet he hath appointed this to be the ordinary road-way to heaven which the Apostle pointeth forth to us Acts 14. 22. We must through much tribulation enter into the Kingdom of God And this course of carrying of Gods children through many afflictions doth no wayes hinder their happinesse for how many soever their crosses be yet this holdeth alwayes fast Psal. 65. 4. Blessed is the man whom thou choosest and causest to approach unto thee If therefore by plurality of chastisements the Lord shall draw and drive them to seek remission of sinnes and reconciliation with himself and the renewed sense thereof through Christ and shall by the rod hedge them within the way of walking with him in a friendly communion they lose nothing except their lusts and do gain eternal blessednesse And certainâ—y there is so much reliques of natural corruption so strong inclinations unto sinne so many actuall outbreakings and grosse transgressions to be found in the most precious Saints that there is no wonder the Lord should visit their trespasses with the rod and their iniquity with stripes but all the wonder is that he will not take his loving kindnes utterly from them There is also so great need of loosing their affections from what seemeth love-worthy in this world so great need of raising the hearts of the heires of Salvation unto the seeking of a Kingdom which cannot be shaken and of a crown uncorruptible as all reason doth call for the mixture of troubles with earthly comforts lest the sweetnesse of temporary vanities should prove unto them poysonable Moreover the experience of the Saints set down in Scripture and especially in the Psalmes doth make it manifest that by the variety of outward and inward troubles the faith of Gods children hath been tried and trained to farther strength Their love hope and patience and all other spiritual graces in them have been so fostered and augmented as they have been made joyfully and thankfully to subscribe this truth Psal. 94. 12. Blessed it the man whom thou chastenest O Lord and teachest him out of thy Law This is the language of the Lords present dispensation toward his people and the lesson which his Providence doth recommend to us all that we may learn it
his fixed purpoâ—…e to praise the Lord for his delivery Whence learn 1. Renewed sense of Gods favour and fresh experience of his mercy towards his children and of his justice against his and their enemies doth much refresh quiet and settle the hearts of his people and confirme their faith My heart is fixed 2. It is a part of our thanksgiving unto God to acknowledge the fruit of his gracious working for us felt upon our spirits whensoever our hearts are cheared up by him after any sad exercise My heart is fixed O God my heart is fixed 3. As it is needful to labour on the heart that it may be fitted and prepared fixed and bended for Gods worship so in special for the work of praise whereunto naturally we are most dull and indisposed then shall the work go on more chearfully My heart is fixed I will sing and give praise Ver. 8. Awake up my glory awake psaltery and harp I my self will awake early From the third part of this thanksgiving wherein he stirs up himself by all means within and without himself to set forth his sense of Gods mercy and of Gods glory in bestowing of it Learn 1. A well-imployed tongue for praising of God and edifying others is indeed a mans commendation and glory above other creatures Therefore David directing his speech toward his tongue after the manner of Orators affectionate speaking saith Awake my glory 2. Albeit the abolition of the Ceremonial Law hath taken away the roome which musical instruments once had in the stately publick instituted worship of God in the congregation yet neither is the natural private use thereof taken away nor the signification of that typical ordinance to be forgotten to wit that we of our selves aâ—… dull and unapt to holy things and that the Lords praises are above our power to reach unto them or expresse them and that we should stir up all the faculties of our soul unto this holy service as David here insinuatech to be the moral signification thereof for after he hath said Awake Psaltery and Harp he subjoyneth I my self will awake 3. As he who in earnest is wakened up to glorifie and praise God will finde himself short in abilities to discharge this work of praise so will he finde the choicest time of the day when the body is best refreshed most deservedly bestowed upon this exercise I my self will awake early Ver. 9. I will praise thee O LORD among the People I will sing unto thee among the nations From the fourth part of his thanksgiving wherein he promiseth to let all the world know the mercy bestowed upon him Learne 1. The Spirit of God who indited this Scripture made his Pen-man know that the Gentiles should have the use of his Psalmes I will praise thee amongst the People 2 David was a type of Christ in sufferings exercises spiritual and in receiving of deliveries for this promise is fulfilled in Christ and this undertaking is applied unto Christ Rom 15. 9. 3. Then do we seriously minde the praise of God when according to our place we labour to make others also know God as we know him I will praise thee among the People Ver. 10. For thy mercy is great unto the Heavens and thy truth unto the clouds 11. Be thou exalted O God above the Heavens let thy glory be above all the earth From the last part of his thanksgiving wherein he confesseth that the excellency of the glory of God doth transcend his reach and capacity and that he can follow it no further then by wishing the Lord to glorifie himself Learne 1. The matter of the joy of the Saints and of their sweettst Songs is the goodnesse of God which appointed and promised such and such mercies unto them and the faithfulnesse of God which doth bring to passe his gracious purpose and promises made unto them For thy mercy is great and thy truth saith he 2. There is no possibility of taking up the greatnesse of Gods mercy and truth they reach so farre as our sight cannot overtake them Thy mercy is great unto the Heavens where mortal eyes cannot come to see what is there And thy truth unto the clouds through which mans eye cannot pierce 3. Seeing the Lords glory is greater then heaven or earth can contain and God himself only can manifest his own glory it is our part when we have said all we can for glorifying of God to pray him to glorifie himself and to make it appear to all that his glory is greater then heaven or earth can comprehend Be thou exalted above the Heavens and let thy glory be above all the earth PSAL. LVIII To the chief Musician Al-â—… Michtam of David THâ—… Psalmist being opp essed by the calumnies of the Courtiers â—…t King Saul and by the Senâ—…tors of the Courts of Justice who should have provided against the oppression of the subjects chargeth them in the first part of this Psalm as must guilty of injustice done to him ver 1 2 3 4 5. In the second part he prayeth against them that God would execute judgement upon them ver 6 7 8. And in the third part he pronounceth the sentence of their deserved destruction ver 9 10 11. From this experience of the Propher we may see what strong Parties and hard opposition the godly may meet with in the defence of a good cause and how necessary it is in such trials to exercise our faith and to exalt God above all opposite powers that we may be borne out and get consolation and victory in the Lord. Ver. 1. DO ye indeed speak righteousnesse O Congregation do ye judge uprightly Oye sonnes of men 2. Yes in heart you work wickednesse you weigh the violence of your hands in the earth 3. The wicked are estranged from the wombe they go astray assoone as they be borne speaking lies 4. Their poison is like the poison of a serpent they are like the deaf Adder that stoppeth her eare 5. Which will not hearken to the voice of Charmers charme never so wisely In the fiâ—…st part he châ—…rgeth the Councel and Senate or Congregation of the Judges first for not giving out righteous decrees or sentences ver 1. Secondly for their resolved violent oppressing decrees ver 2. Thirdly for their inveterate wickednesse and falshood from the wombe ver 3. Fourthly for their incorrigible wickednesse which they will not for any admonition or advertisement amend ver 4 5. Whence learn 1. There is a Congregation of Rulers whose office it is to administer justice to the people who presuppose they be the supreme Court in authority and place above the body of the people yet are they subject to Gods challenge which he doth send unto them by the hand of his messengers when they do wrong as here we see Do ye indeed speak righteousnesse O Congregation 2. When the just cause of the righteous cometh before the Judge whosoever be pursuer were he as great a Party as King Saul
〈◊〉 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
approach unto thee 3. It is the free good will of God which putteth the difference among men and maketh some to be partakers of blessednesse and not other some Blessed is the man whom thou choosest 4. The power and glory of the work of conversion reconciliation and drawing near to God for communion with him of so many as are converted is the Lords power and glory no lesse then election is his free choice and glory Blessed is the man whom thou choosest and whom thou causest to approach unto thee 5. The man elected effectually called reconciled and drawn in society with God is a true member of his Church a constant member thereof in this life and one who shall be a member of the Church triumphant in the life to come and so effectually blessed He shall dwell in thy Courts saith the text in the original 6. Whatsoever is sufficient for begetting and entertaining the life of grace and of true blessednesse in Gods elect is to be found by the meanes of publick ordinances in the Church of God We shall be satisfied with the goodnesse of thy house even of thy holy Temple 7. Whosoever do finde in themselves the proper effects or consequents of election in special a powerful drawing of them to the Covenant with God and unto a nearer and nearer approaching unto God in the way of obedience unto the publick ordinances of his house may be assured of their election of their effectual calling of the blessednesse and of their interest in all the goodnesse of Gods house to their full contentment for after the general doctrine he applieth We shall be satisfied with the goodnes of thy house even of thy holy Temple Ver. 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea The fourth reason of the Lords praise is taken from the defending of his Church in all ages and places and saving of his people by giving terrible answers to their prayers against their enemies for the performance of his own word and confirmation of the faith of his own people in whatsoever part of the earth unto the end of the world Whence learn 1. As the love of God to his people doth not exempt them from the molestation of enemies because the Lord will have the faith of his people by this means exercised and them put to pray unto him and complain of the injuries done unto them so his love to them will not suffer their prayers to want an answer in their troubles to the amozement of their adversaries By terrible things wilt thou answer us 2. In the Lords relieving of his people and destroying their enemies he will have the work looked upon as the performance of his Word wherein he hath promised to be a friend to the friends of his people and a foe to their foes By terrible things in righteousnesse wilt thou answer us 3. The reason of particular deliveries of Gods people from their enemies is because these deliveries are appendices of the Covenant of grace established for giving to them everlasting life Thou wilt answer us O God of our salvation 4. What the Lord hath promised and done to his Church of old is a sufficient ground of confidence to the people of God in all times and places to expect and finde the like mercy unto that which they of old did expect and finde O God of our salvation the confidence of all the ends of the earth and of them that are afar off upon the sea that is thy people whether dwelling in the Continent or in Isles or sailing on the sea Ver. 6. Which by his strength setteth fast the mountaines being girded with power The fifth reason of the Lords praise is from his strong power whereby he is able to do all things as appeareth by his framing and setling the mountains Whence learn 1. The power of God manifested in the work of Creation is a prop to the saith of his people to believe the promises and a pledge of the performance thereof unto them By his strength he setteth fast the mountaines 2. Whatsoever great work the Lord hath done he is able and ready to do a greater work if need be for his people He is girded with power Ver. 8. Which stillest the noise of the seas the noise of their waves and the tumult of the people From the sixth reason taken from his wise and powerful over-ruling all commotions of unruly creatures of whatsoever sort Learn 1. There is nothing so turbulent and raging and reasonlesse in the whole world which God doth not rule and bridle and make quiet as he pleaseth He stilleth the noise of the seas the noise of their waters 2. As the commotions of people their seditions their insurrections and conspiracies against Gods people within and without the visible Church are no lâ—…sse rageing and reasonlesse then are the commotions of the sea so God hath the ruling of them as well as of the seas and by his stilling the noise of the seas the noise of the waters thereof he giveth an evidence of his power and purpose to bridle the sury and rage of reasonlesse men who threaten trouble and destruction to his people He stilleth their waves and the tumult of the people Ver. 8. They also that dwell in the uttermost parts are afraid at thy tokens thou makest the outgoings of the morning and evening to rejoyce From the seventh reason of Gods praise taken from the affright ing of all the world by his judgements against the enemies of his people lest they should attempt the like Learn 1. As the Lord can still the tumults of the people when they rage most so he can by his terror prevent their commotions against his Church by shewing them his terrible judgements executed on others which are the tokens of the power of his displeasure against all who shall dare to be adversaries to his people They also that dwell in the uttermost parts are afraid at thy tokens The eight reason of Gods praise is from the joyful tranquillity and peace which he when he pleaseth giveth to his people after he hath setled their enemies rage and power against them Whence learn As the Lord doth sometime exercise his people with trouble and persecution from their enemies so also he can and doth give them some breathing times some comfortable seasons as it were fair dayes from morning to evening yea sundry â—…ull fair dayes one after another so that his people are made to rejoyce before him from day to day Thou makest the outgoings of the morning and evening to rejoyce Ver. 9. Thou visitest the earth and waterest it thou greatly enrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it 10. Thou waterest the ridges thereof abundantly thou setlest the furrowes thereof thou makest it
yet will they be forced to feign submission unto him Through the greatnesse of thy power shall thy enemies submit themselves to them 5. Over and above what is already accomplished of this prophecie concerning the conversion of the Gentiles a higher measure is yet to be expected in the bringing in of that number of them which the Scripture calleth the fulnesse of the Gentiles and the making all the Kingdomes of the earth to become the Lords and his Sonne Christs for this word in a greater measure then yet is come to passe must be fulfilled All the earth shall worship thee they shall sing unto thee they shall sing unto thy Name Which word doth import the revealing of the glad tidings of Jesus Christ unto them and their joyful acceptation of the Gospel and glorifying of God for it 6. As it is the Lords glory to have many praising him so should it be the joy of all that love him now to foresee the successe of Christs Kingdome as well as it was of old when it was the Churches song All the earth shall worship thee Ver. 5. Come let us see the works of God he is terrible in his doing toward the children of men 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah He pointeth out in special the Lords works already wrought for his people Whence learn 1. Albeit the Lord doth work for the delivery of the Church and his own glory yet men are so carelesse to observe his works that they can neither make use thereof for their own profit nor for Gods praise so that there is much need to stirre up our dulnesse to observe them and make right use thereof Come and see the works of God 2. Whosoever do observe the works of God which he hath wrought for his people they shall be forced to fear and admire his wonderful Acts for them and his respect unto them He is terrible in his doing toward the children of men 3. The work of redemption of his Church out of Egypt is a work one for all worthy to be made use of to the end of the world and sufficient to shew that if need be God will invert the course of nature for the good of his people and for their delivery out of difficulties He turned the sea into dry land 4. As the Lord will work wonders for the delivery of his people out of misery so will he work wonders for performing of promises to them and for bringing them to the possession of what he hath given them right unto for the drying of the river Iordan that his people might go in to possesse the promised land was a pawn and evidence of this his purpose for all time coming They went through the flood on foot 5. As all the people of God are one body and that which is done in one age to one generation doth concern all and every one to make use of it in their generation so every one in after-ages should reckon themselves one body with the Lords people in former ages and make use of Gods dealing with them as if they had been present then with them as here the Church in the Psalmists time joyneth it selfe with the Church in Ioshuahs time rejoycing in God with them at their entring into Canaan There did we rejoyce in him say they 6. Whatsoever the Lord hath done for his people in any time by-past he is able and ready to do the like for his people in any time to come He ruleth by his pouer for ever and for this cause his former Acts are perpetual evidences and pledges of like Acts to be done hereafter as need is 7. Nothing is done in any place which the Lord is not witnesse unto no plot or motion against his people which he seeth not His eyes behold the Nations 8. Albeit there will be from time to time a generation who will not submit themselves to this sovereign Ruler but will stand out against him and maligne his Church yet shall they not long prosper nor have cause of gloriation in their rebellion Let not the rebellious exalt themselves ver 8. O blesse our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to be moved 10. For thou O God hast proved us thou hast tried us as silver is tried 11. Thou broughtest us into the net thou layedst affliction upon our loines 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place In the second part of the Psalm the Psalmist exhorts the Church in his time to praise God for preserving them from extirpation in the time of their fiery trial and sore affliction under the tyranny and oppression of their enemies Whence learn 1. The Lords people in every age besides all the reasons they have to praise God for his former works want not their own particular reasons for his care providence and kindnesse to themselves in their own time to stirre up one another to blesse his Majesty O blesse our God ye people 2. It is the Churches proper priviledge and her glory above all other incorporations and societies beside to have special interest in God as her own O blesse our God 3. It is not sufficient that the Lords people acknowledge inwardly the mercies of God to themselves but it is their duty in an orderly way to bring others on to the knowledge of God and to shew to others how praise-worthy he is make the voice of his praise to be heard 4. Albeit the Lord takes many things away from his people when he is pleased to exercise them yet he keeps life in their soul some sweet communion of spirit between himself and them and doth not suffer all his people to be extirpate and rooted out from the earth Which boldeth our soul in life 5. It is great mercy to be kept from desperate courses in the time of sad calamities and to be supported under burdens that we sink not and to be prevented from denying of God or of his truth in time of persecution He suffereth not our feet to be moved 6. One end of the troubles of the Church among others is the trial of the graces of his people and purging them from their corruptions for which cause the Lord useth to bring on one trouble after another as mettal is put in the fire oftner then once For thou O God hast proved us thou hast tried 〈◊〉 as silver is tried 7. When God doth bring his Church into trial there is no escaping we must look for affliction and not dream of declining it by our own wit or skill Thou broughtest us into the net thou layedst affliction upon our â—…ines 8. It is wisdome
highnesse above the heavens doth not hinder him from taking notice of the lowest of his poor people yea the most helplesse and desolate among men are the first objects of his warmest love A Father of the fatherlesse and a Iudge of the widows is God 2. Albeit the Lord be infinite and incomprehensible by any place yet hath he appointed a trusting place where his people shall finde him by his own ordinance to wit the assembly of his Saints his holy Temple shadowing forth Christ to be incarnate who now is in heaven now is incarnate and sitting at the right hand of God in whom dwells the Godhead here here is God to be found God in his holy habitation 3. It is the Lords nature pleasure and ordinary practise to make up the wants and to change to the better the disconsolate condition of his own humbled and emptied children God setteth the solitary in families 4. The souls that are most sensible of bonds and bondage do lie nearest the seeking of the fruit of his redemption yea none in bonds have made or shall make use of God the Redeemer but his bonds and â—…etters hindering him from freedome of Gods service and from attaining of felicity have been and shall be loosed off him he bringeth out those which are bound in chaines 5. Such as will not be ruled by his Word according as they are disloyal rebels to him so shall they be dealt with as rebels that is they shall neither have Gods blessing joyned with any benefit which they seem to possesse nor any spiritual comfort in their afflictions when their calamity cometh upon them but the rebellious dwell in a dry land Ver. 7. O God when thou wentest forth before thy people when thou diddest march through the wildernesse Selah 8. The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel From the second reason of praising God Learn 1. It is expedient for our up-stirring unto thankfulnesse to cast our eye upon some particulars wherein the Lords goodnesse to us and our obligation to his love may appear as here the Pâ—…almist doth lead us by the hand unto the Lords particular work of redemption of Israel out of Egypt 2. That one work of the Churches delivery out of Egypt representing the redemption of his people from the misery of sin and Satans bondage 〈◊〉 a sufficient proof for ever of the Lords love care power and faithfulnesse to deliver his own out of all their misery which the Church and every member thereof should alwayes make use of unto the end of the world whether we look upon that work in the type singly or as it is a representation or pawne of the spiritual delivery of his people this work should we often look upon and still hold it up unto God O God when thou wentest forth before thy people when thou diddeâ—… march through the wildernesse 3. In the woâ—…ke of the Lord it is needful not only to look upon that which may foster saith in God and love toward him but also to set before us what may serve to keep our hearts in fear and awe of his dreadful Majesty The earth shook the heavens dropped at the presence of God even Sinai it self was moved at the presence of God even the God of Israel Ver. 9. Thou O God didst send a plentiful raine whereby thou didst confirme thine inheritance when it was weary 10. Thy Congregation hath dwelt therein thou O God hast prepared of thy goodnesse for the poor From the third reason of Gods praise Learne 1. The ordinary sustaining of Gods people bodily and spiritually in the possession of any benefit temporal or spiritual given unto them should be observed as well as the bestowing of any benefit in an extraordinary way as here the ordinary sustaining of Israel in Canaan is made a part of the song of praise no lesse then their miraculous delivery out of Egypt Thou O Lord didst send a plentiful rain whereby thou didst confirme thine inheritance when it was weâ—…ry 2. The people who are in Covenant with God externally are the Lords own peculiar more nearly and properly then any other society in the world therefore Israel here is called by the Prophet speaking to God Thy Congregation 3. It is for the Churches cause that the land wherein his people dwelleth is blessed at any time by God Thy Congregation hath dwelt in it 4. The blessing bestowed upon the Church or the place wherein they dwell is not given for any goodnesse in his people but for the goodnesse grace and good will of God to them Thou O God hast prepared of thy goodnesse for the poor Ver. 11. Thâ—… Lord gave the word great was the company of those that published it 12. Kings of armies did flee apace and she that â—…rried at home divided the spoile From the fourth reason of praise Learn 1. The Lord will sometime exercise his Church with warres afflictions and trials when he doth not intend to punish them but to give them the victory over their enemies and that for his own glory as in Ioshuahs time and Davids whereunto the text doth relate The matter of joyful newes or the word of the Churches victory over her â—…oes whensoever it is proceeds from the Lord who furnisheth matter for and words and utterance of joy to his people and praise to himself The Lord gave the word 2. When God will glorifie himself by comforting his Church he shall not want Heraulds of his praise Great was the company of those that published it 3. Were the enemies of the Church never so powerful and Gods people never so farâ—…e inferiour unto their enemies in power yet shall the enemy not be able to stand when God begins to fight for his people Kings of armies did flee apacc 4. It is easie for the Lord to make them a prey to the weakest of his people who do set themselves to make havock of the Church yea and to inrich his people with the spoil of such adversaries She that tarried at home divided the spoile Ver. 13. Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold 14. When the Almighty scattered Kings in it it was white as snow in Salmon From the fifth reason of praise Learn 1. As the Lord sometimes doth beautifie his people with victories and wealth so also at other times for just reasons he will darken all their outward glory and make them look as blacked scullions in the kitchin Though ye have lien among the pots c. 2. The Lord after the trial and hard exercises of his people for a time will give them so glorious an event and delivery as shall take off all the ignominy of their former affliction and make up all their losses yea he will cause their formerly deforming afflâ—…ions to serve for washing-balls of
sope to make them so much more beautiful Though ye have lien among the pots ye shall be as the wings of a Dove covered with silver and her feathers with yellow gold 3. Experiences of mercies shewen to the Lords people are pawns and evidences of like mercies in time to come as here When the Almighty scattered Kings in the land it was made white is made a proof of the Promise made ver 13. 4. As a dark duskie mountain whereupon groweth no green thing but black hâ—…th is made white when covered with snow so is a disgraced shamed impoverished inslaved land made glorious again by a merciful manner of delivery manifesting the Lords kinde respects unto it When the Almighty scattered Kings in Iudea it was made white as snow in Salmon Ver. 15. The hill of God is as the hill of Bashan an high hill as the hill of Bashan 16. Why leap ye ye high hills this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever From the sixth reason of praise Learne 1. The Kingdomes of this world especially some of them of more eminent sort do seem very rich and glorious in comparison of the outward appearance of the Kingdome of Christ in his Church as the great high and fruitful hill of Bashan seemed to be more glorious then the hill of Sion yet all things being compared in speciall the spiritual priviledges of the one with the temporâ—…l priviledges of the other the Church of God will outreach the most glorious Kingdom on the earth The hill of God is as the hill of Bashan an high hill as the hill of Bashan 2. Although the Kingdomes of the world rejoyce in their Prerogatives and despise the Kingdom of Christ in his Church yet have they no cause to exalt themselves Why leap ye ye high hills 3. This one priviledge of the Church that it is the place of Gods residence wherein he will manifest himself familiarly and comfortably to his own may oversway all the excellency of all the Kingdomes of the world no Kingdom which hath not Gods Church in it can say the like This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever Ver. 17. â—…he chariots of God are twenty thousand even thâ—…usands of Angels the Lord is among them as in Sinai in the holy place Ver. 18. Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them From the seventh reason of praise Learn 1. No Kingdome hath such defence so potent and so numerous armies to fight their battels as the Church hath The chariots of God are twenty thousand even thousands of Angels 2. The defence of Angels is made fast to his Church and their power made sure to be for her because God is in his Church even the Lord whom all Angels do serve and attend upon is in his Church as at his giving of the law upon Mount Sinai did appear The Lord is among them as in Sinai 3. The Lord is no lesse terrible against his foes in Sion then in Sinai and whatsoever terrour the Lord did shew to his Church in Sinai against the violaters of his law he will manifest it for the comfort and defence of his people who heartily embrace his Gospel The Lord is among them to wit these chariots and Angels as in Sinai so in the holy place 4. The Ark was not more gloriously conveyed from the house of Oâ—…ed-edom unto the city of David then God that is Christ who is God who descended to assume humane nature that he might therein perfect the work of Redemption did gloriously ascend into heaven after the price of Redemption was paid by him Thou hast ascended on high Eph. 4. 8 9 10. 5. The praises of God and joy of the Church are perfected in Christ no satisfaction in the shadows till Christ the substance be looked unto therefore here the Lords Spirit led his people to look through the shadow of the ascending of the Ark toward the city of David unto the ascending of God incarnate represented by the Ark into heaven Thou hast ascended on high 6. Christ did not enter into his glory without a battel going before and that with strong and many enemies and in his fighting he carried the victory and after his victory he did triumph first in the Crosse and then in his Ascension over sin Satan the world hell grave and all He led captivity captive 7. Christ as Mediatour and King of his Church was fully furnished with all things needful for gathering his Church for edifying governing and perfecting of it Thou hast received gifts for men even those gifts which the Apostle speaketh of for the gathering and edifying of the body of the Saints Eph. 4. 11 13. 8. The gifts which Christ hath received and given forth are not for the Jewes only or Gentiles only for the poore only or rich only but for men indefinitely Thou hast received gifts for men 9 As he hath received gifts for bringing on to life those that are reconciled so also to conquer subdue and bring in rebels and to reconcile enemies Thou hast received gifts for men yea and for the rebellious also 10. The end of Christs Ascension and receiving and sending down gifts among men is to gather and preserve and establish unto God a Church in the world wherein he may make himself manifest and dwell and rule in the midst of his enemies Thou hast received gifts for men that the Lord might dwell among them 11. Yea whatâ—…oever gifts are bestowed upon unregenerate men within the visible Church or without it which may any way be serviceable to the Church they are all bestowed on them in favour of the Church that God may dwell in his visible Church which by those gifts is edified Thou hast received gifts for men yea for the rebellious also thaâ—… the Lord God might dwell among them Ver. 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah 20. He that is our God is the God of salvation and unto GOD the Lord belong the issues from death From the eighth reason of praise Learne 1. Where the Lord will be merciful he will be merciful and not weary in doing good to his people in a current course of bounty the observation whereof should stirre up our hearts to thankfulnesse Blessed be the Lord who daily loadeth us with benefits 2. The favours and benefits which God doth bestow upon his people do come in greater number and measure unto them then they are able to acknowledge make use of or be thankful for and so in a sort do burden the spirits of the truly godly Blessed bâ—… God who daily loadeth us with benefits 3. As all benefits do flow unto Gods children from the covenanted kindnesse of God for giving unto them eternal salvation
the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
not a simple telling of their duty but a prophecie of their joyful joyning in the worship of God and that they shall have cause of joy within themselves to praise him O sing praises to the Lord. 2. True Converts will renounce Idols and false gods and reverently worship the omnipotent Creatoâ—… and Governour of heaven the eternal God Sing praises to God that rideth upon the heaven of heavens that were of old 3. As the glorious government of heaven doth shew the Lords power so the thunder also doth shew his power and terror the consideration whereof is needful to dispose our stupid mindes to praise him Lo he doth send forth his voice even a mighty voice 4. The right use of Gods great and sensible and daily seen works is to make us to glorify the power of God who is able to work whatsoever he pleaseth Ascribe strength unto the Lord. 5. The Lords glory in his Church is more excellent then all that is to be seen in the works of Creation His excellency is over Israel 6. The true worshipper must study the power and all other properties of God both by what he hears in the society of the Church and by what he seeth in his visible works as well daily transient works such as the clouds are as constantly enduring works such as the heavens are His excelâ—…ency is over Israel and his strength is in the clouds And surely it is no small power which doth bear up such weight of mountaines of snow and seas of water and doth make them saile as it were and flee with wings in the aire which God doth dissolve by sittle and little as we daily behold 7. Wheresoever God sheweth his presence whether in heaven or in his Church in any place of the earth there and from thence doth he shew himself a dâ—…eadful God to such as fear him not O God thou art terrible out of thy holy places 8. Albeit there were no man to hear us glorifie God or no man to take his praise of our hand we should acknowledge his greatnesse in our heart and before himself who will take true worship of our hand for David here turneth his speech to God in the end of the Psalme saying to him O God thou art terrible out of thy holy places 9. The Lord hath an everlasting interest in the people of â—…srael and they in him for the elections cause and every true Israelite hath an everlasting interest in God he is the God of Israel 10. What the Lord hath is forth-coming to his peoples furniture as they have need The God of Israel is be that giveth strength and power to his peâ—…le 11. It is reason that at all the several remembrances of Gods mercy to us we should acknowledge his blessednesse and his blessing of us and this is all we can do and that also can we not do except he strengthen and enable us for praise for blessed be God saith the Prophet for this very reason after he hath spoken of his giving power to his people PSAL. LXIX To the chief musician upon Shoshannim A Psalm of David DAvid as a type of Christ earnestly dealeth with God for a delivery from his perplexed condition and from the malice of his adversaries and doth finde a comfortable event There are three parts of the Psalm In the first is his prayer six times presented and strengthened with new reasons to ver 22. In the second part of the Psalm is his imprecation of ten plagues against his enemies with some reasons added for the justice of the inflicting the plagues mentioned to ver 29. In the third part are four evidences of his victory from ver 29. to the end In all which whatsoever is proper to the type is to be referred to the type only and whatsoever is fit also to be applied unto Christ the Antitype must be referred to him only in that sense which is suitable to his Majesty His prayer at first is propounded in few words Save me the reasons are foure The first from the danger he was in ver 1 2. The next from his long and patient waiting for an answer to his prayer ver 3. The third from the multitude and malice and iniquity of his enemies ver 4. The fourth is by way of attestation of God that he was innocent of that whereof he was charged by his enemies joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect ver 5. Ver. 1. SAve me O God for the waters are come in unto my soul. 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me His first Petition is to be saved and the first reason of it is because of the danger he was in Whence learn 1. A childe of God may in his own sense be very near to perishing and yet must not in the most desperate condition cease to pray nor cease to hope for delivery prayed for Save me O God 2. With danger of bodily death a childe of God may have in his spirit a sore conflict with the sense of wrath like to swallow up his soul as deep waters do a drowning man The waters are come in unto my soul. 3 The condition of a soul exercised with the sense of wrath threateneth no lesse then perdition certain inevitable without any event and endlesse whereof the bodily danger of a drowning man is but a shadow I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Ver. 3. I am weary of my crying my throat is dried mine eyes faile while I wait for my God The second reason of the first Petition is because he had long and patiently waited on God Whence learn 1. Faith in hard exigences doth not give over for appearances of perdition knowing that what is impossible to mans appearance is not impossible to God for David as a believer and a type of Christ prayeth still for all this although he finde no delivery I am weary of my crying 2. Prayer put up in faith to God keepeth in life and is like a mans drawing breath in the water when the head is lifted up above the floods for here although the floods overflowed the Psalmist yet he is able to shew this to God and to cry till he be weary of crying 3. For exercising of faith and making patience to have the perfect work it is no strange thing for God to delay relief unto an earnest supplicant till he be like to give over till his case seem desperate and his relief hopelesse Mine eyes faile while I wait for my God 4. Though the flesh of the regenerate man be weak yet the spirit is ready and will never give over calling on God depending on him holding fast the Covenant and the hope of deliverance for it will make this a new ground of speech unto God that it is noâ—… able
to speak any thing and a new ground of laying hold on God and hoping for help from him because its hope is failing as here I am weary of my crying my throat is dried mine eyes faile while I wait for my God Ver. 4. They that hate me without a cause are moe then the haires of my head they that would destroy 〈◊〉 being mine enemies wrongfully are mighty then I restored that which I took not away The third reason of the first Petition is because his enemies were many mighty and malicious Whence learn 1. Holiness and integriâ—…y cannot ward off the enâ—… of a wicked world for the enemies of David who was a well-deserving man and Christ whose type he was much more beneficial to men had foes innuâ—…ble They that hate me without cause are moe then the haireâ—… of my head 1. Albeiâ—… many do aggravate their own griefe foolishly when they suffer hurt of them whom they did not injure or provoke yet the conscience of harmlesnesse toward such as wish harm to them is a great suppoâ—… 〈◊〉 〈◊〉 confidence when they 〈◊〉 â—…uriously dealt with They hate me without a cause 3. It is no stâ—…nge mâ—…tter to see truly godly men to be out of credit and affection with men who aâ—…e in power and authority in the world They that would destroy me being mine enemies wrongfully are mighty 4. He that is most just may be troubled and hated without a cause and may be dealâ—… with as a thief being verily an honest man Then I restored that which I took not away Ver. 5. O God thou knowest my foolishnesse and my sins are not hid from thee The fourth reason of the first Petition is because God was witnesse to his disposition and carriage Whence learn When we are condemned of men unjustly we have God to appeale unto and although there may be sins upon us in our private reckoning with God yet being free of what men do lay to our charge we may appeal to God in the controversy betwixt our enemies and us and when we have acknowledged what sinnes are in reckoning twixt God and us our supplication to God shall not be cast back for our sins foâ—… this is the force of the Psalmists reasoning for the strengthening of his own faith in prayer saying O God thou knowest my foolishnesse and my sins are not hid from thee that is whether I be so foolish and injurious to my persecutors as they say or not thou Lord knowest and whatsoever other sinnes may be imputed unto me upon any other score I refuse not to reckon for them but I am free thou knowest of what I am charged with and this is applicable also in some sort unto Christ who was most free of what men did lay to his charge although in another reckoning all the iniquities of the elect were charged upon him by imputation according to his transaction with the Father about our debt Ver. 6. Let not them that wait on thee O Lord GOD of hostes be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel The second Petition is that the godly may not be hurt by his manner of exercise which he strengthens by four reasons Frst because his sufferings were for Gods cause ver 7. Secondly because he was cast off by his friends ver 8. Thirdly because he did take Gods honour deeply to heart ver 9. Fourthly because his holy and religious carriage was mocked and both by high and low by honourable and base rascals he was opposed and persecuâ—…ed ver 10 11 12. From the second Petition learn 1. The property of the godly is to seek communion with God and patiently to attend his answer for the time manner and measure of it for they aâ—…e here described They that wait on thee O Lord those that seek thee 2. When one of Gods children is persecuted for righteousnesse all the rest are waiting to see the event and it câ—…nnot chuse but be a great dash to them to see the righteous lie under or a good cause to lie long oppressed which inconvenience we should request the Lord to prevent Let not them that wait on thee be ashamed let not those thet seek thee be ashamed 3. It is a kindely mark and property of a godly person to be a lover of the good of all Gods children and to be careful that no cause or occasion of stumbling be furnished unto them by him Let them not be ashamed for my sake let them not be confounded for my sake 4. Faith sets its eyes in prayer upon those titles of God which do serve most for its purpose as here the Psalmist hath to do with enemies O Lord God of Hosts will do his turn against them he is praying for the good of Gods children and O God of Israel speaketh to that point Ver. 7. Because for thy sake I have borne reproach shame hath covered my face The first reason of the second Petition is because his sufferings were for Gods cause Whenâ—… learn 1. Though suffering for Gods cause in maintenance of his truth be a glorious sort of suffering wherein a man may go unto God confidently yet it may be accompanied with shame from men of this world and the godly for a time may be so delayed in the point of relief that they know not what to say to their scorners but may be forced to hang the head for a while For thy cause I have borne reproach 2. He that suffers shame for Gods cause shall neither have cause at length to be ashamed of his suffering nor shall any other have cause â—…o be ashamed for him Let them not be confounded for my sake because for thy sake I have borne reproach Ver. 8. I am become a stranger unto my brethren and an alâ—…n unto my mothers children The second reason of the â—…econd Petition is because his friends had 〈◊〉 him off Whence learn 1. In affliction foâ—… Gods cause friends will more readily forâ—…ake a suffere then in his affliction for a civil cause I am become a stranger to my brethren 2. The power of Râ—…ligion in the godly is stronger then the bonds of blood with their kinsmen and it will make them cleave to God when their kindred do cast them off I am an alien unto my mothers children Ver. 9. For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon mee The thiâ—…d reason of the second Petition is because he was deeply affected with the dishonor done to God Whence learn 1. It is not enough to love God and his ordinces and kingdomâ—…â—…and his peoples good but it is required also that we be zealous here The zeale of thy house hath eaten me up 2. Spiritual affections and passions will no lesse affect and trouble the body then natural â—…ffections and passionâ—… The zeale of thy house hath eaten me up 3. Injuâ—…ies done tâ—… God and Religion
me speedily 6. An upright servant albeit he be troubled for Gods cause and do misse comfort from God yet will he not change his Master nor despaire of his favour Hide not thy face from thy servant for I am in trouble 7. It is no limitation of God to presse his hasting to help when trouble presseth us so sore as we seeme near to perish if he speedily prevent not hear me speedily Ver. 18. Draw nigh unto my soul and redeeme it deliver me because of mine enemies 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 20. Reproach hath broken my heart and I am full of heavinesse and I looked for some to take pitie but there was none and for comforters but I found none 21. They gave me alse gall for my meat and in my thirst they gave me vineger to drink In the sixth petition or sixth time he prayeth for obtaining delivery whereunto he addeth reasons taken from the inhumanity and cruelty of his enemies and desertion of his friends and want of comfort from all men Whence learn 1. As straits do serve to drive the godly more and more neer-hand to God so do they serve to prepare men for renewed sense of communion with God or for Gods sensible drawing more neer-hand to them draw neer unto my soul saith he 2. A new manifestation of Gods love to a soul is present relief and delivery whatsoever be the trouble draw neer to my soul and redeem me 3. In the delivery of Gods children from the hand of persecutors the Lord doth look not onely to the necessity of his children but also to the insolent pride of the enemies in case they should prevaile deliver me because of mine enemies 4. The consideration of Gods being witnesse to all the sufferings of the Saints is a ground of patience under trouble and of hope to be delivâ—…red Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 5 Before a beleever once entered in sufferings and put upon his trialls be delivered he shall be made very sensible of the weight of â—…rouble specially of reproaches and of his own weaknesse to bear the burden of the crosse alone Reproach hath broken my heart and I am full of heavinesse 6. As a persecuted Saint may possibly be deprived of all common comfort pity and help from men so the lesse their comfort be on earth they may look for the more and readier comfort from God I looked for some to take pity and there was nonâ—… and for comforters but I found none 7. As the wicked are ready to adde affliction to affliction unto the godly so must the godly ever look for it yea they must not think it strange to finde the meanes of natural life and ordiâ—…ary refreshments of the body made bitter to them by persecution They gave me gall for my meat â—…hat is they made my natural refreshments tastelesse yea and bitter to me they gave me caâ—…se of grief instead of comforting me 8. As all the sufferings of the Saints are but shadowes of the sufferings of Christ so are they all mitigated and sanctified in the sufferings of Christ upon whom all the sufferingâ—… mentioned in this Psalme were foretold that they should fall for expiation of the sin and sanctifying the crosses of all his followers In my thirst they gave me vineger to drink was a Prophecy of Christs suffering on the Crosse. Ver. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap 23. Let their eyes be darkend that they see not and make their loines continually to shake 24. Pour out thine indignatian upon them and let thy wrathful anger take hold of them 25. Let their habitation be desolate and let none dwell in their tents This is the second part of the Psalme wherein the Prophet as a type of Christ by way of imprecation against his malicious enemies prophesieth of the vengeance of God against all obstinate adversaries and malicious persecutors of him whether in his own person or in his members and denounceth ten plagues or effects of Gods wrath to come upon them for their wickedness The first whereof is this God shall curse all the comforts of this life unto the obstinate adversaries of Christ and of his followers all these comforts shall serve to harden their hearts in sinne and lengthen their life therein till they fill up the measure of their iniquities Let theiâ—… table become a snare before them The second plague all the meanes appointed for mens conversion and salvation shall turne for the aggravating of their sinne and just damnation and as all things work together for the good of those that love God so shall all things work for the wo and wrack of Gods enemies That which should have been for their welfare let it become a trap The third plague they shall not perceive the true intent of Gods work nor consider the day of their visitation Let their eâ—…es be darkened that they see not The fourth plague there shall be no peace to the wicked but as even in laughter their heart shall be sorrowful so also their conscience for fear shall never dare to abide the light of the Lords Word to be examined by it and even in their greatest prosperity they shall have perpetual secret fear smother it as they will make their loines continually to shake The fifth plague the threatened wrath of God shall be fully executed against them and never depart from them when it is once poured out Poure out thy indignation on them and let thy wrathful anger take hold of them The sixth plague is the curse of God shall be on their houses and posterity and the place they have dwelt in shall be abhorred Let their habitation be desolate and let none dwell in their tents Ver. 26. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded He giveth a reason of those fearful imprecations on Christs adversaries because they are cruel in their persecution of him and of the godly even in the time of their affliction otherwayes sent by God Whence learn 1. It consisteth well with the love of God to his children even his only begotten Sonne Jesus Christ not being excepted to exercise them with sad calamities for bringing to passe the work of mans Redemption by Christ and for perfecting of the sanctification and salvation of the redeemed by Christ of all of whom now and then it may be said to God Thou hast smitten him and they are those whom thou hast wounded 2. Whatsoever may be the reason of the Lords smiting and wounding his own children yet their wicked enemies have no just reason to maligne them or to trouble them and therefore their troubling of Gods children is persecution They persecute him whom thou hast smitten 3. The very talking and
carefully be observed and remembered and made use of This is a Psalm to bring to remembrance 2. What hard condition we have been in before we may fall into the like again and the same gracious means we have used before in seeking our relief of God we should use again and what words of prayer we have used before we may use again without any either needlesse affectation of other words or superstitious tying of our selves to the same words as the example of David teacheth us when we compare the end of the 40. Psalm with this Psalm Ver. 1. MAke haste O God to deliver me make haste to helpe me O LORD From the first petition Learn 1. Though death or danger of it were never so near God can come quickly and prevent it and prayer is a swift messenger which in the twinkling of an eye can go and return with an answer from heaven as this abrupt beginning of his prayer doth teach us O Lord to deliver me These words make haste are not expressed in the Original for the haste was so great as he could not expresse it till he drew his breath 2. As we have need of help God will make haste unto our help Make haste to help me O LORD Ver. 2. Let them be ashamed and confounded that seek after my soule let them be turned backward and put to confusion that desire my hurt 3. Let them be turned back for a reward of their shame that say Aha aha From the second petition Learn 1. The more that the enemies of Gods people do promise to themselves certainly to destroy such of the Saints as they do pitch upon when their plot shall be ripe and fixed when God doth disappoint them they are the more confounded and ashamed Let them be ashamed and confounded who seek after my soule or my life 2. All the enemies of Gods children shall at last think shame of their injuries done to them and evils which they have wished unto them to wit when they shall know whose children they are and what interest God hath in them then at last shall they flee and hide themselvs for shame Let them he turned backward and put to confusion that desire my hurt 3. The damage of the godly is the delight of the wicked and an enemy to the godly is he that laughs and scorns at the misery of the godly They say when they see them in trouble Aha aha 4. Albeit what shame the wicked do put upon the godly for righteousnesse or for their sufferings for righteousness is not the shame of the godly but the shame of the enemies who do what they can to expose the godly to shame yet shall the enemies have shame yet more for their pains and the terrible wrath of God shall chase them out of Gods presence Let them be turned back for a reward of their shame that say Aha aha Ver. 4. Let all those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified From the third petition Learn 1. Whatsoever be our own hard condition at any time we should seek the welfare and prosperity of the rest of Gods children and it is the property of each of the godly in their trouble to wish all the rest to be partakers of the blessednesse which their own soul doth seek after but not to be like to them in trouble or bonds Let all those that seek thee rejoyce and be glad in thee 2. If one of the godly be delivered out of his troubles all the rest who did pray for the delivery should rejoyce in God also as for a benefit given to themselves Let all those that seek thee rejoyce and be glad in thee 3. The godly do not desire deliverance to themselves or their fellows except in Gods way in a cleanly and holy way and the more of God is seen in the delivery of his servants the more are they glad in the Lord They are those that love Gods salvation 4. It is a most suitable service for the Saints to be alwayes praising God Let those that love thy salvation say continually The Lord be magnified Ver. 5. But I am poor and needy make haste unto me O God Thou art my help and my deliverer O LORD make no tarrying From the fifth petition Learn 1. Albeit we be not in such a condition as we wish all the godly were in yet let us lay out that condition before a pitiful God and submit our selves to him in the condition wherein we are But I am poor and needy 2. The sense of a hard condition is a preparation and a ground of hope to be brought out of it to a better I am poor and needy make haste unto me O God 3. Whatsoever dispensation we shall meet with we should hold fast the claim of faith and of our interest in God Thou art my help and my deliverer 4. Having setled our dependance upon God we may without being mistaken of God speak all our desires to him and having done so should leave our supplication and case at his feet with confidence O Lord make no tarrying PSAL. LXXI THis Psalm is a Prayer of David in his old age requesting for delivery from the conspiracy of Absalom wherin he wrestleth with the Lord by servent supplication 〈◊〉 in seven petitions all tending to this purpose that he may delivered to ver 14. and from ver 14. to the end we have his confidence to be delivered set forth in foure evidences thereof Absalom here is not named nor is the particular case set down otherwise then in general expressions that so it may serve the better for the larger use of the Church of God and of the particular members thereof in their afflictions Ver. 1. IN thee O LORD do I put my trust let me never be put to confusion The first petition is general wherein he professeth his confidence in God and prayeth that he be not put to confusion Whence learn 1. As long as a childe of God doth live in the world he must look for new afflictions as here the experience of the Psalmist tossed in his old age doth warne us 2. Look how many new troubles do befall Gods servants so many new messengers are sent of God to call them to him so many new errands are furnished unto them so many new petitions are put in their mouth and so many pressing necessities are sent to make them earnest in their supplication and frugal in making use of their interest in God by faith as here and elsewhere doth appear 3. He that cometh to God must beleeve in him and fasten his faith on God and avow it how weak soever he finde it to be In thee O Lord do I put my trust 4. Albeit such as beleeve in God may have many tentations to mistrust God and great feares that they shall be disappointed of their hopes and for a time may seem to be disappointed and
needy 14. He shall redeem their soule from deceit and violence and precious shall their blood be in his sight 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised 16. There shall be an handful of corn in the earth upon the top of the mountaines the fruit thereoâ—… shall shake like Lebanon and they of the city shall flourish like grasse of the earth 17. His Name shall endure for ever his Name shall be continued as long as the Sun and men shall be blessed in him all nations shall call him blessed The Prophetiâ—…al answer given here to the Churches prayer promiseth above twenty benefits of Christs government all of them tending to the glory of the King and good of the subjects the shadow whereof was to be seen in David and Solomons reign â—…oyned with many imperfections but the real accomplishment is onely in Christ. The first is Christs subjects shall have good rules how to carry themselves in all duties how to behave themselves righteously and how to be made righteous by his direction and conduct He shall judge thy people with righteousnesse The second benefit or commendation is Christ will see the necâ—…ssities of his subjects his humble ones his afflicted ones to be supplied most discreetly and the wrongs done unto them repaired He shall judge thy poor with judgement ver 3. The third benefit is Christ is not to take away civil Governours nor Potentates places nor the several orders and ranks of greatnesse of superiour and inferiour powers Rulers and Judges all these are to be fixed rather by him for the good of the people The superiour as mountains and the inferiour as little hills shall stand in their place for him The fourth benefit is Christ shaâ—…l make such Magistrates as do embrace him for their Lord and Governour a blessing to the people under them for by their righteous government the people shall live quier and safe in Gods service under them The mountains shall bring peace to the people and the little hills but how shall the mountaines and little hills do this By righteousnesse ver 4 The fifth benefit is albeit Christ do suffer his subjects to be brought low in the sense of their own weaknesse and in danger of being swallowed up by their persecutors yet shall he take their controversie to his cognition and deliver his people out of the hands of their adversaries He shall judge the poor of the people he shall save the children of the needy he shall break in pieces the oppressors ver 5. The sixth benefit Christ the true King of Israel shall never want a kingdome he shall never want subjects but shall alwayes have a Church of such as shall worship and fear him and do homage unto him so long as the world doth stand amidst all changes and revolutions that can come They shall fear thee as long as the Sunne and Moon endure throughout all generations ver 6. The seventh benefit whatsoever sad condition his people shall be in how farre soever spoiled of their lustâ—…e and glory in the world or in any other respects whatsoever they shall be made as a mowen down medow possibly yet Christ by his Word Spirit and effectual blessing shall revive and recover them as grasse cut down being watered by rain is made to grow again He shall come down like rain upon the mowen grasse as showers that water the earth ver 7. The eight benefit all the true subjects of Christ are justified persons and devoted in their hearts to righteousnesse in the obedience of Gods will and such as do endeavour to abound in the fruits of righteousnesse The righteous shall flourish in his dayes The ninth benefit Christs justified subjects and students of holines shal have peace with God peace abounding and passing all understanding lasting peace without end in all revolution of conditions The righteous sâ—…al flourish have abundant peace so long as the world endureth v. 1. The tenth benefit of Christs government is the enlargement of the Church and number of his subjects according to the length and breadth of Gods promises made to his people Israel whether Israel in the letter or in the Spirit He shall have dominion also from sea to sea and from the river unto the ends of the earth ver 9. The eleventh benefit of Christs government is more special whomsoever he pleaseth to make subjects unto himselfe how wilde and savage soever they be yea how great enemies soever they have been to his Kingdome he shall tame them bring them in subjection to himselfe and to most humble submission unto his commands They that dwell in the wildernesse shall bow before him and his enemies shall lick the dust ver 10. The twelfth benefit is yet more special The Kings and Rulers of the Gentiles shall finde it a blessing to themselves and to their dominions to be under Christs government and shall effectually contribute their riches power and authority to advance the Kingdome of Christ their sovereign Lord and protector The kings of Tarshish and of the Isles shall bring presents the kings of Sheba and Seba shall offer gifts ver 11. The thirteenth benefit of Christs government is so great an enlargement of his Kingdome by bringing of all Kingdomes and Nations someway under his Scepter that the Prophecie of Iohn the Divine Rev. 11. 15. shall be acknowledged to be fulfilled All the kingdomes of the earth are become the Lords and his Sonne Christs how improbable soever this may seem for answerably hereunto is it said here Yea all kings shall fâ—…ll down before him all nations shall serve him ver 12. The fourteenth benefit serving for the commendation of his government is by way of giving a reason of the marvellous enlargement of his Kingdome from his care of the meanest of his subjects from his effectual pity toward them love and estimation of them The care Christ hath of his subjects is such that theâ—…e is not one so mean in all his Kingdome of whom and whose necessities and of whose particular petitions he doth not take most particular and exact knowledge whose petitions being presented in the sense of their need he doth not grant He shall deliver the needy when he crieth There needeth no Mediator beâ—…ween him and his subjects He heareth the needy when they cry The man that hath nothing within him or without him to commend him to Christ to assist help relieve or comfort him in heaven or earth is not despised by Christ but delivered from that which he feâ—…reth He shall deliver the poor also and him that hath no helper and this he doth by teaching his subjects to bear troubles by strengthening them for the burden by comforting them in their grief by giving a delivery to their spirits by faith and a full delivery at last v 13. The fifteenth benefit and commendation of Christs government he doth not
supplied with a greater strength from God My heart and my flesh fail me but God is the strength of â—…y heart 5. Every man seeketh something for his portion some one thing in the creature some another but the believers portion is the Lord himselfe and no lesse will content him The Lord is the strength of my heart and my portion 6. This is the Believers advantage above all that do seek their blessednesse in the creature for his portion is the eternal God and he is made an everlasting enjoyer of him God is my portion for ever Ver. 27. For lo they that are farre from thee shall perish thou hast destroyed all them that go a whoring from thee The fifth use is his resolution to draw nearer unto God the reasons of which resolution are two one because they perish who do not draw near to God ver 27. The other is great advantâ—…ge is to be had by drawing near to him ver 28. Whence leaâ—…n 1. The Lords childe doth profit by hardest exercises and hâ—… tentations being resisted by faith do leave him in better case then they did finde him his knowledge of Gods ways his faith his love to God and hatred of wicked courses are augmented as in this example is to be seen 2. They whose confidence â—…ffections course of life and actions do run toward and cleave unto the creature do deparâ—… from God more and more for here they are said to be fâ—…rre from God and they that depart from God do draw near to eternal perdition They that are farre from thee shall pâ—…rish And howsoever this truth be not believed yet it is as sure and certain as if it were seen with our eyes For â—…o they that are farre from thee shall perish 3. A chaste soule â—…ath no choice no love to delight it selfe in contentedly except God no confidence to rest it selfe upon but God And whosoever do seek their delight and satisfaction in the creature especially if they be members of the visible Church in Coveâ—…ant with God they are adulterers They go a whoring from God and they shall not finde felicity in the creatures but perdition no lesse certainly then if it were already past Thou hast destroyed all them that go a whoring from thee Ver. 28. But it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works In this verse he giveth the other reason of his adherence unto God from the advantage he findeth by so doing and closeth the Psalm with the sixth use of his experience which is the fixing of his faith on God that his experiences may be more and more frequent and he may be a fitter instrument to glorify God Whence learn 1. The right use of the perishing of the wicked is to be more holy and to seek nearer communion with God as our only blessednesse how many soever depart from him They shall perish who are farre from thee but it is good for me to draw near to God 2. No man is so near in communion with God in this life but there is a further degree to be aimed at and possibly to be found as there are degrees of departing from God so also degrees of coming near unto him and the better for us the nearer we draw It is good for me to draw neâ—… to God 3. The use of all assaults against our faith is more and more to fixe our â—…ith and confidence on God for this is the use the Psalmist doâ—…h make of the assault spoken of in this Psalm I have put my trust in the Lord God 4. None but a Believer can discern the Lord working it is only faith that giveth a right construction unto all the Lords works only faith makes men fit instruments to glorify God I 〈◊〉 put my trust in the Lord God that I may declare all thy works 5. As the Believer is the best observer of Gods workâ—… and sittest to set them forth before others so he is the man of greatest experience and he of all men is filled with most matter of Gods praise for the Lord never disappoints the believer but makes him â—…ave new proofs of his wonderful wisdome power and goodnesse so doth the Psalmist lay his reckoning I have put 〈◊〉 trust in the Lord God that I may declare all thy works PSAL. LXXIV Maschil of Asaph OF this Psalm there are three parts In the first the pitiful lamentation of the Church presented unto God because of the destruction of Ierusalem and burning of the Temple by the Chaldeans to ver 11. In the next is the strengthening of the saith and hope of Gods people that God would send a delivery to ver 18. In the third there are sundry petitions for relief of his people restitution of his own work and suppression of his enemies to the end of the Psalm Ver. 1. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture 2. Remember thy congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this monnt Sion wherein thou hast dwelt In the first part of the Psalm there is a lamentation and prayer for reliefe in general ver 1 2. Secondly a complaint against the enemy laying forth before God the desolation which the Chaldeans had made especially in destroying the Temple ver 3 4 5 6 7 8 9. And thirdly a prayer unto God for vengeance upon them for their paines ver 10 11. From the lamentation and prayer for relief in general Learâ—… 1. In all judgements inflicted by whatsoever instruments the Lords people must look first to God and albeit wrath and fâ—…r of utter wrath do stare them in the face as hardly it can be otherwayes when God putteth hand in his own Temple and taketh away all the tokens of his presence from among a people and seemeth to cast them utterly oft yet must they make their address to God how angry soever he seem to be as here the Church under this sad judgement doth saying O God why hast thou cast uâ—… off 2. In the point of casting off and fear of casting off for ever the Lord craveth no yielding or submission to the pressing thoughts thereof but will allow us to call in question every appearance of any such purpose of God and to debate that point with him and not to endure utter casting off yea and to say Why hast thou cast us off for ever whether it be our own particular case or the case of the visible Church ours and others case with us who cannot endure to be separate from God 3. When the wrath of the Lord is kindled against his people all that they do see doth seem to be but the beginning of more wrath as smoak is but the beginning of burning Why doth thine anger smoak against thy sheep 4. Albeit we by our sins have provoked the Lord to fall upon us as
inspiration and that the holy Writers spokâ—… 〈◊〉 they were moved by the holy Spirit for here it is not cerâ—… whether Asaph was the name of the Writer of it or wheâ—… Asaph be the name of the order of such of Aarons posterity 〈◊〉 were 〈◊〉 unto the Church and had the charge 〈◊〉 the Musick to whom this Psalme was committed for 〈◊〉 Churches use as many more Psalmes in Davids time and â—…ter it also were A Psalme or Song of Asaph or to Asaph 〈◊〉 words may beare both alike Ver. 1. IN Iudah God is known his Naâ—… great in Israel 2. In Salem also is his Tabernacle and his dwâ—…ling place in Sion From the summe and scope of the Psalme sâ—… down 〈◊〉 Learne 1. Albeit God be in some sort known in all the 〈◊〉 because of the works of Creation manifesting some way tâ—… visible excellencies of God yet is he most of all made manifest to his visible Church where his Word doth sound and his Works are best interpreted In Iudah God is known 2. Where the knowledge of Gods Name is most revealed there should he of duty be most glorified for albeit Israel many times did not understand did not acknowledge him but were more ignorant and neglective of him then the oxe or asse were of their Owners and Masters crib yet daily among them he manifested his great majesty and sometime he made them all acknowledge it and of duty alwayes they should have magnified his majesty and so his Name is great in Israel 3. The Lord doth provide alwayes a place where his Church may visibly professe his Name and worship him he will not want a place where he hath a people in Covenant-bond unto him In Salem is his Tabernacle 4. It is a great glory to the place where God is worshipped for there also doth he make his residence In Salem also or Ierusalem is his Tabernacle and his dwelling place in Sion 5. It is not for the worthinesse of any people or place that the Lord is among them or manifested there but it is his own free choice among whom and where he will reside The place where the vile Canaanite had been and the place longest possessed and abused by the Canaanite will he choose for his chief dwelling he will turn the Canaanites Salem to be Ierusalem and the strong hold of the Jebusites to be the place of his Temple therefore saith he In Salem rather then Ierusalem is his Tabernacle and his dwelling place in Sion Ver. 3. There brake he the arrowes of the bowâ—… the shield and the sword and the battel Selah The first reason of Gods praise is taken from the Lord fighting at Ierusalem against the enemies of the Church and discomfiting of them Whence learn 1. The greatest overthrow given to armies will be found in their fighting against God Church There in special manner brake he the arrowes of the bowe c. 2. In the deliverance of the Church the Lord will be seen to do all the work There brake he the arrowes 3. As there is no meanes or instrument fit to destroy men which the enemie will not make use of against the Church so there is no weapon formed against her which shall prosper when she doth reliâ—… on her Lord There brake be the arrowes of the bowe the shâ—…ld and the sword and the battel Ver. 4. Thou art more glorious and excellent thâ—… the mountains of prey The second reason of Gods praise is because he is more glorious then all the Kings and Kingdomes of the world wherein the cruel and beastly raging enemies of his Church have their strength and strong hâ—…los Whence learn 〈◊〉 Those Kingdomes and Powers which do not subject themselves to God or Christ the King of Saints are to be esteemed of as mountains where wilde and ravenous beasts do lie every one of them according as they are more mighty oppressing the weaker for they are called here Mountains of prey or Powers maintaining all oppression as mountains give shelter to ravenous beasts which live upon prey 2. Whatsoever excellency is to be found in the Kingdomes of the world wherein men do glory as wisdom riches strength multitude courage or what else can be imagined is all nothing to the matter of gloriation which the Church hath in God Thou saith the Psalmist unto God art more glorious then the mountains of prey Ver. 5. The stout-hearted are spoiled they have 〈◊〉 their sleep and none of the men of might have found their hands 6. At thy rebuke O God of Iacob both the chariot and horse are cast into a dead sleep The third reason of Gods praise is because he did evacuate and make of no use unto the enemie whatsoever they did put their confidence in Whence learn 1. Whatsoever strength courage wit or any other point of perfection any man hath God who gave it can take it away when he pleaseth yea can make it a meanes of hardening his heart in carnal confidence to engage him in a businesse for a mischief to him that he may lose all whereunto he leaned The stout-hearted are spoiled they have slept their sleep and none of the men of might have found their hands that is God hath made the couragious and strong to be found feeble and weak and unable to save their own goods or lives 2. Albeit the Church hath no strength in her self yet the Lord can with a word of his mouth do all her work and defeat her enemier At thy rebuke O God of Iacob they are caâ—… in a deep sleep 3. The more powerful wise and stout the enemies of Gods Church be the more should the Church relie upon God and the more glory doth the Lord get in overthrowing them Therefore the stout-heartedmen of might châ—…ariots and horse are here mentioned Ver. 7. Thou even thou art to be seared and who may stand in thy sight when once thou art angry The fourth reason of Gods praise is because he is so terrible that none can stand before him when he is angry Whence learn 1. When the Lord doth smite the wicked he doth waâ—…n his own people to stand in awe therefore doth the Church make use of what is set down before Thou â—…ven thâ—… art to be feared 2. Only God is to be feared lest we offend him and no mans anger is to be feared in comparison of provoking God to anger Thou even thou art to be feared and no regard unto nor mention of any other to be feared in comparison of him 3. Man against man may stand and wicked men in the time of Gods patience may stand but when the time cometh of Gods judging and letting forth his wrath upon his enemies none can escape his hand Who may stand in thy sight when onâ—…e thou art angry 4. The terror of the Lord against his â—…oes is the comfort of his people and the matter as of his praise so of their singing and rejoycing as here is to be seen Ver. 8. Thou didst
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
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
through the red sea for his peoples delivery is an evidence and pawn once for aye of his power and purpose to make a way for his owne to escape how great soever their straits shall be He divided the red sea and caused them to pâ—…sse through 6. The Lords causing the liquid waters to stand as a wall heaped up contrary to the nature therof is a pawn of his power and purpose to make the creatures which by nature should deyoure to be not only harmlesse but helpful also to this people as need requireth He made the waters to stand as an heap 7. The Lords bringing of his people both out of Egypt and out of the sea is a pawne of his power and purpose to bring his people through all hazards whatsoever wherein others shall perish He caused his people to passe through 8. The Lords leading on of his people night and day is a pawn of his constant love to his own people and of his power and purpose never to leave nor forsake such as love to have his guiding and conduct In the day-time also he led them 9 The Lords covering of the hoste of his people with a coole and comfortable cloud all the day long to keep them from the scorching heat of the Sun in the dry and hot wildernesse is a pawne of his kinde care of his people and constant purpose to give refreshment in the time of persecution or whatsoever troubles they shall be exercised with In the day-time also he led them with a cloud 10. The Lords making of a pillar of fire to burn and shine all night for tempeâ—…ing the cold of the night and directing of Israels steps when they were to march in the night is a pledge of his love power and purpose to furnish the light of direction and consolation unto his own people as they have need He led them all the night with a light of fire 11. As the Lords people wanting of water in the wildernesse through which their way did lie doth teach us that we may be redacted to great straits in this life both bodily and spiritual so the Lords furnishing unto them drink doth teach that the Lord both can and will furnish his people in their necessities bodily and spiritual He clave the rocks in the wildernesse and gave them drink as out of the great depths he brought streames also out of the rock and caused waters to run down like rivers Ver. 17. And they sinned yet more against him by provoking the most High in the wildernesse 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wildernesse 20. Behold be smote the rock that the waters gushed out and the streams overflowed can be give bread also can he provide flesh for his people In the fourth place he setteth down how the people made no better use of the foresaid mercies then to tempt God and to provoke him to wrath by seeking satisfaction to their carnal lusts and questioning whether or no God was able to satisfie their desires Whence learn 1. Unrenewed nature is strongly inclined to meet the Lords goodnesse with more and more ingratitude and to sin over and over again the same sins when new benefits and old faults being well considered might teach more wisdom and thankfulnesse They sinned yet more against him 2. We are so foolish in our sinning that we do not consider what we our selves are how great a majesty we offend and what may be the consequents thereof They sinned yet more by provoking the most High O how unreasonable uncircumspect undiscreet and blinde fools are men in their sinning 3. Albeit we have no outward enticements albeit the place of our sojourning here should warne us as strangers and pilgrims to abstain from fleshly lusts albeit we have the Word works of God as witnesses of God and evidences of his beholding of us yet so pregnant are we in wickednesse so beastly passionate in our carnal affections and so grosse in Atheisme that naturally we run on in our own wayes as the horse rusheth into the battell They provoked the most High in the wildernesse 4. When God giveth sufficiently to supply necessities and we seek to satisfie our lusts when God hath said and done abundantly already for evidencing his power justice truth and care of our welfare and we will not rest on him except he give such other new and extraordinary proofs of his properties as we do prescribe then do we tempt God and highly provoke him by seeking thus to subject him to our direction will and carnal affections And they tempted God in their heart by asking meat for their lust 5. When the sinful motions of the minde and heart are not controlled the sin will break forth openly to outward acts tending to Gods dishonour and to the evil example of others They tempted God in their heart and then they spake against God 6. Words of misbelief not disputing against tentations but in effect calling in question Gods truth power care of us or his good will to us are in effect slandering of God and bearing false witnesse against him They spake against God they said Can God furnish c 7. The carnal ungodly man hath no estimation of God or any of his spiritual benefits but doth set him a task of satisfying of his fleshly conceits and affections which if God do not answer he misregardeth God They said Can God furnish a table in the wildernesse 8. Albeit the unbeleever be convinced of Gods power and goodnesse to his people by his works for time past yet 〈◊〉 he not the wiser afterward when it cometh to the giving credit unto God in another work yea the work which God hath wrought is esteemed by him as nothing except God do father as the unbeliever shall prescribe Behold say they be 〈◊〉 the rock that waters gushed out but can he give breaâ—… 〈◊〉 so can he provide flesh for his people Ver. 21. Therefore the LORD heard this and was wroth so a fire was kindled against Iacob and anger also came up against Israel 22. Because they beleeved not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doores of heaven 24. And had rained down Manna upon them to eate and had given them of the corne of heaven 25. Man did eate Angels food he sent them meat to the full In the fifth place he setteth down how God was wroth for their unbelief for their not having a due estimation of the miraculous feeding of them with Manna Whence learn 1. Sins continued in and in special expressions to the dishonouring of God flowing from misbeleef have a loud cry in Gods eares and he taketh notice of them for executing of judgement Therefore the Lord heard this and was wroth 2. When God is openly dishonoured the Lord by open judgement will sanctifie
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
set down to wit overturning of the outward face of Religion destruction of their lands cities and estate killing of them in abundance and want of burial when they are dead 3. As not by outward prosperitie so also not by outward calamities is the love of hatred of God to be known the same sort of outward dispensation may befall both The dead bodies of thy servants they have given to be meat to the fonâ—…es of heaven 4. No tempered wrath hot calamities whatsoever can separate the Lords children from Gods love and estimation of them nor untie the relations between God and them for here albeit their carcases fall be devoured with the fowls of the heaven and beasts of the earth yet remaine they the Lords servants and Saints under these sufferings The dead bodies of thy servants c. the flesh of thy Saints 5. The slaughter of the Lords people and the scattering of such as escape of them may be so great when his anger is kindled against them that none may be found to bury the slaine but the dead may lie unburied Their blood have they shed like water round about Jerusalem and there was none to bury them 6. Nothing is to be expected of Gods enemies towards Gods people when they fall in their hands but savage cruelty and barbarous inhumanity for which they are to answer unto God to whom the complaint of the living and the cry of the blood of the slaine doth call for vengeance as the experience of the Lords people in this place doth teach Ver. 4. We are become a reproach to our neighbours a scorne and derision to them that are round about us From the third part of the complaint and lamentation Learn 1. In the day of Gods displeasure against his people yea in the day of the trial of the faith and patience of his people no wonder that such as should most pity our calamity and be comfortable unto us rejoyce to see us in misery yea and make our calamity a matter of reproach to us a matter of scorne and derision of us for here it is said We are become a reproach to our neighbours a scorne and derision to them that are round about 〈◊〉 2. When God doth afflict his people all their priviledges and the Religion which they professe do become contemptible and ridiculous to the ungodly who do not esteem either of Gods ordinances or of his people but when they are adorned with outward prosperity The Lords people were seared and honoured by them that were about them when God did fight for them and countenanced them but now they lament We are become a reproach to our neighbours a scorne and derision to them that are round about us 3. To be mocked in misery and specially of them by whom we should be comforted is amongst the saddest passages of our affliction Therefore here is this part of their lamentation set down after the formerly mentioned misery as a load above a burden and that which did imbitter their sorrow most of all because it did reflect upon their Religion their faith their interest in God as if all had been ridiculous Ver. 5. How long LORD wilt thou be 〈◊〉 gry for ever shall thy jealousie burne like fire From the fourth part of the lamentation Learn 1. The Lords displeasure and anger against his people is more heavy to them then all the calamities which have lighted on them How long wilt thou be angry putteth the capstone on their prison-house 2. Guilty consciences cannot but apprehend wrath when their plagues are heavy yea they cannot escape a conflict with the fear of everlasting wrath when his hand doth lie long upon them How long Lord Wilt thou be angry for ever 3. When Gods people do fall from their matrimonial Covenant with God and their heart and eyes do go a whoring after idols no wonder the Lord be jealous and his wrath for this be most hot and be like to devour unto utter destruction Shall thy jealousie burne like fire 4. Whatsoever hath been our calamity whosoever have been the instruments of our misery yea how great soever our provocation of Gods anger hath been it is wisdome as to expound all the malice and cruelty of men to be the effects of Gods anger and jealousie and that his anger and jealousie is kinled by our sinnes so to runne to God and lament the whole matter before him and deprecate his wrath as the Church doth here How long Lord Wilt thou be angry for ever Ver. 6. Poure cut thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name 7. For they have devoured Iacob and laid waste his dwelling place In the latter part of the Psalme is their prayer and first for justice and vengeance on their enemies Whence learn 1. Albeit it be not lawful for us in our own quarrel to pray against our enemies yet in the Churches quarrel in the Lords quarrel it is lawful to pray in general against the incorrigible and desperate enemies of God and his people as here the Church is taught 2. Albeit temporal judgements may overtake Gods visible Church when the open enemies of Gods people and of his true worship are spared yet at length the fulnesse of wrath is reserved for the ungodly one and all Poure out thy wrath upon the heathen that have not known thee 3 Prayer to God and invocation of his Name upon all occasions as Gods honour and mens necessities and duties publick private and secret do call them to come before him is a mark differencing Gods people from the ungodly whether professed or real heathens and a mark of such as shall finde mercy distinguishing them from the object of Gods wrath Poure out thy wrath upon the Kingdomes that have not called on thy Name 4. Unto the tight worshipping of God the true knowledge of God is required for how shall men call upon God in whom they believe not whom they know not or whom to know they care not Therefore such as are strangers from God here are described by this They have not known thee they have not called on thy Name 5. The members of a visible Church may be scattered one from another that they cannot in one place joyntly and professedly enjoy publick Ordinances as here Iacob is devoured and his dwelling place laid waste 6. The heaviest article in the ditty of the ungodly is their being either accessory to or active in the overthrow of Gods people Poure out thy wrath on them for they have devoured Iacob and laid waste his dwelling place Ver. 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low 9. Help us O God of our salvation for the the glory of thy Name and deliver us and purge away our sinnes for thy Names sake 10. Wherefore should the heathen say Where is their God let him be knowne among the
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
one another to this duty for this was pointed at in the use of the trumpets Blow up the trumpet 3. We ought to acknowledge that we are subject to various changes and alteration of conditions in this life and that all these changes are sanctified unto the Lords people and that new consolations may be expected from God one after another to season the darknesse and nights of our affliction and we should consecrate our selves anew from time to time to God and give him the first part and flower of our time yea should study that all our time in all changes whatsoever may be spent in his service for thus much did the solemnities in their new Moones hold forth Blow up the Trumpet in the new Moon 4. We ought to acknowledge that we are strangers here in the world and we have no certain dwelling-place but that we are in our sojourning depending upon Gods provision for us and protection of us expecting the time when we shall appear before him and shall be put in possession of those mansion-places pâ—…epared for us wherein we shall have fulnesse of joy and God constantly present with us and that in the mean time we should study to rejoyce in the tiches of the Lords goodnesse to us in our Redeemer for this in substance was hâ—…ld forth in those solemn feasts and in special in the feast of Tabernacles Blow the Trumpet in the time appointed on our solemn feast-day Ver. 4. For this was a statute for Israel and a law of the God of Iacob 5. This he ordained in Ioseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not The Church giveth two reasons of the exhortation cheerfully to glorifie God in the observation of his appointed ordinances and solemn convocations One is because God did institute and command this solemn rejoycing in him ver 4. The other is because he appointed it after the bestowing on them of a great 〈◊〉 out of Egypt from their bondage under strangers and people of an uncouth language ver 5. From the first reason Learn 1. It is a sufficient motive for observation of any religious action that God hath ordained it and no lesse authority then divine can warrant a man in the matters of Religion therefore it is said here For this was a statute for Israel and a law of the God of Iacob As none may appoint acts of religious worship but God so also none may alter nor abrogate them except God himself only For they are statutes and lawes of the God of Iacob 2. The Ordinances of Religion appointed of God as they are witnesses of his will how he shall be served and witnesses of his good will toward us and care of us to have us saved so a so are they witnesses of our faith and obedience to testifie for us or against us as we mâ—…ke use of them This he ordained in Ioseph for a testimony 3. The greatnesse of the work of Redemption the powerful manner of bringing it to passe and the misery wherein we were before we were delivered should augment our joy and thankfulnesse to God and 〈◊〉 our tie to his worship and service as the force of the Churches reasoning here doth teach for the Lord went through the Egyptians and over their belly as a mighty Conquerour when he reâ—…emed his people and delivered them from the servitude of a people of a strange language therefore they were bound joyfully to keep his solemn Ordinances He ordained this for a testimony saith the Church when he went through the land of Egypt where I heard a language which I understood not Ver. 6 I removed his shoulder from the burden his hands were delivered from the pots 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah In the second part the Lord speaketh and putteth his people in minde of his kindnesse to them in their delivery from Egypt ver 6. and of his wife care of them in the wildernesse ver 7. And how he câ—…aved nothing of them but that they should keep close to him and not go after idols ver 8. 9. First because he is God all sufficient Next because he had entered in Covenant to be their God Thirdly because he had given proof what he could do for them by their delivery out of Egypt And lastly because he was ready to make them fully blessed upon their willingnesse to receive his offered goodnesse ver 10. And then he shewes what an evil meeting they gave him From the renewing the memory of their delivery out of Egypt ver 6. Learn 1. For right taking up of the benefit of our Redemption whether spiritual or bodily the heavinesse of our yoke and basenesse of our slavery must be called to minde I removed his shoulder from the burden and his hands were delivered from the pots for Israel were as pioneers and scullions in Egypt basely employed in carrying straw and morter to make brick as most abject slaves and this resembleth the condition we are in by nature under the slavery and burden of sin and misery 2. God only is the Redeemer of men from whatsoever evil condition no instruments which God doth use must intercept his glory none can ease our burden nor cleanse our hands but God only I saith the Lord removed his shoulder from the burden and hands from the pots From the Lords wise care of them when they were come out of Egypt ver 7. Learn 1. After delivery of us out of the state of misery other particular troublesome passages may meet us as did meet Israel at the red sea when they came out of Egypt and we may fall into new troubles for a little as they did 2. God who delivereth us from the state of misery must also deliver us from particular miserable cases or miserable conditions yea and being called upon by us in our misery he will deliver us as he did Israel Thou calledst in trouble and I delivered thee 3. It is Gods wise disposing that nâ—…w trouble should bring to minde our former delivery and our deliverer and should presse us to pray to God and make way for a new experience of delivery as here we see 4. The more the Lord doth manifest himself from heaven for us and against our enemies the greater is our obligation as Israels obligation was augmented when at their prayer in the red set the Lord by thunder out of the black cloud against the Egyptians following them did declare himself for Israel I answered thee in the secret place of thunder 5. It is an evidence of the Lords care of his people to put them to the trial of their faith and sincerity of affection to God that so they may either finde their former profession and opinion of themselves solid and upright or finding it otherwayes may be humbled and repent and become more
sincere therefore is the trial of Israel after their coming out of the red sea numbered among the evidences of Gods care of them I proved thee at the waters of Moribah 6 Calling to minde our misbelief made manifest unto us in the day of our trial should make us more humble and way to depart from God thereafter for this is the lesson which Israels striving with God at the waters of Meribah should have taught them I proved thee at the waters of Meribah or waters of strise Ver. 8. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God 10. I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it We have heard of Gods gracious dealing with Israel in the point of doing for them Now the Lord declareth what thankfulnesse he required of them and how reasonable and equitable his demands were unto the consideration whereof he wakeneth them up ver 8. Summeth up all in the first command of the moral Law ver 9. Giveth reasons io move them to this ver 10. From his awaking them to hear ver 8. Learne 1. When the Lords Word is to be delivered unto us we should have our mindes gathered in and humbled and fixed unto a reverent attention hearty belief and humbled obedience therefore saith he Hear O Israel and I will testifie unto thee 2. When the Lord doth speak whether for conviction of duty to be done or duty not discharged there needeth no other witnesse beside himself to convince the conscience his speech is so clear so full of truth and authority Hear and I will testifie unto thee 3. Both the Lord and we our selves have just reason to question our willingnesse to hear Gods Word inclulcaâ—…ed unto us because it will be found that we have proved misbelieving and rebellious hearers before and because it is our natural disposition to be averse from all Gods commands therefore saith the Lord O Israel if thou will hearken unto me 4. The Lord requireth his people to be a willing people and nothing can be more forcible to make us willing and obedient to God then to understand that God is willing to teâ—…h direct and blesse us Hear O Israel if thou will or shalt hearken unto me From the summe of that service which God requireth of us ver 9. Learne 1. The summe of Gods Law is comprised in the first command for as God is feared delighted in submitted unto and made our God in effect so are all the Commandments kept There shall be no strange God in thee 2. As soundnesse in Religion and cleaving close to our only one God as he hath revealed himself to be the Father Sonne and Holy Ghost of whom and through whom and for whom are all things is the fountain of all obedience and keeping communion with God so the corrupting of Religion and departing from this ground in any sort is the fountain of all following misbehaviour and discommunion with God There shall no strange god be in thee neither shalt thou worship any strange god From the reasons of this duty set down ver 10. Learn 1. The consideration of having our life and motion and being of God and that he will give to all his promises and threatenings certain performance should move us to beleeve in him adhere unto him and serve him only I am the Lord I am Iehovah 2. The Covenant of grace wherein the Lord hath drawn us who professe our selves to be his in Christ should move us to depend on him for righteousness and life and to study in his strength to please him I am the Lord thy God 3. The great work of our Redemption and all the benefits bestowed upon us in relation to our bringing out of the slavery of idolatry and Egyptian darknesse to the beholding of the marvellous light and Kingdom of his dear Sonne represented by the delivery of his people out of Egypt should move us to adhere to our Redeemer and to aime at his service singly I am thy God who brought thee out of the land of Egypt 4. The faire allowance which God bestoweth upon his servants to wit Ask and have should tie our hearts to suâ—…h a potent all-sufficient and gracious God Open thy mouth wide and I will fill it 5. It is the narrowness of our saith and of our spiritual desire which hindereth our felicity we are not straitened in God but in our selves for his offer is Open thy mouth wide and I will fill it The Lord will give gâ—…e and glory and will withhold no good thing from them that wâ—…e upâ—…ightly and for this end he calleth for the enlarging of our desires and of our belief to receive satisfaction that we may have in him full contentment and not be allured from him to vanities which cannot profit us Ver. 11. But my people would not hearken to my voice and Israel would none of me In the third part of the Psalm is set down how Israel to their own detriment and depriving of themselves of great happiness did reject the Lords comâ—…and and the offer of his grace Whence learn 1. The people to whom the Lord is most liberal are not alwayes most thankful his people by external Covenant are not alwayes obedient to him but readily do give him the worst meeting But my people would not bearken unto my voice 2. The cause of not hearkening to and obeying of Gods commands is our not believing in God not taking satisfaction pleasure and delight in God for how came it that Gods people by Covenant did not obey his voice It may serve for an answer And Israel would none of me or rested not on me or had no pleasure in me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsels Here is shewen how fearful was Israels plague for their not delighting in God they were given over to follow their own will unto their own perdition Whence learn 1. The idols which come in competition with God are a mans own carnal lusts and affections as here appeareth 2. If these idols be adhered unto when God doth offer himself for giving a man contentment it is justice with God to take a refuse at the mans hands and to cease to deal with his heart any more but to give him over to the service of his idol They would none of me so I gave them up unto their own hearts lust 3. Whosoever do refuse to serve God shall not eschew to serve a worse Master to wit their own beastly affections and Satan who ruleth men by their lusts They would have none of me so I gave them up to their own hearts lust and this of all judgements is the heaviest 4. When God leaveth a man to himself there is no restraint to keep him from going
short prayer wherein the oppressed servant of God prayeth that God would put order unto the government of his people and redresse the wrongs done to them Learn 1 Albeit the oppressed servants of God cannot finde justice at mens hands yet there is help to be had from God and prayer shorter or longer as the Lord furnisheth unto them must they seek their ease of minde and comfort Arise O God judge the earth 3. When Magistrates or Rulers do oppresse Gods people private persons may not go beyond their bounds but must have their recourse to God that he may set matters that are wrong in a better condition as here the Psalmist doth 4. As the Church of God among the Jewes was acquainted with the prophecies of the enlargement of the Church and Kingdom of God among the Gentiles and upon this ground prayed that he would not suffer his interest in his people then to decay by the malice of men so may the Lords Church in any place or time upon the same ground pray for the like mercy for still the reason holdeth that God who is about to enlarge his Kingdome will not lose what he hath already and so to pray Arise O Lord judge the earth for thou shalt inherit all nations Amen PSAL. LXXXIII A song or Psalme of Asaph THis Psalme agreeth with such a condition of the Church as we read of in the dayes of Iehosaphat 2 Chron. 20. and serveth to comfort the Church in the greatest conspiracies of her enemies against her The Psalm hath two parts In the former the Church doth cry to God to shew himselfe for his people ver 1. and complaineth of their conspiracy and preparation to come against her ver 2 3. and of their purpose to root out the Lords people ver 4 5. specifying a number of nations who were upon the plot ver 6. 7 8. In the latter part they pray that judgment may so befall them as befell other such their enemies before who enterprised the same enterprise ver 9 10 11 12. In particular that the whole host may be overturned and consumed ver 13 14. and the remnant may bee chased and scattered ver 15. and ashamed and confounded for ever ver 16 17 that so God may have the mâ—… glory among them ver 18. Ver. 1. KEep not thou silence O God hold not thy peace and be not still O God From his cry to God to let forth a word for his people in this strait Learn 1. The Church may be in such a strait as if God do not speedily interpose himselfe she cannot but be swallowed up of her enemies quickly as here we see 2. Sense of danger putteth an edge on prayer and kindleth affection in it Keep not silence O God hold not thy peace and again O God be not still 3. The Lords uttering a word of comfort to his people and of terror to his enemies in the extremity of danger will satisfy his Church and do all her work Be not silent hold not thy peace be not still is the summe of all she craveth for let him speak and it shall be done Ver. 2. For lo thine enemies make a tumult and they that hate thee have lift up the head 3. They have taken crafty counsell against thy people and consulted against thy hidden ones From their complaint of their enemies preparation to come against them Learne 1. The enemies of Gods Church are the enemies of God bearing the same affection to God and to them that are reconciled to him For lo thine enemies that hate thee make a tumult 2. The more din the enemy makes the more insolent he is the higher he lifteth his head he is the more near to be knockt down by Gods appearing for his people against him Keep not silence for thine enemies make a tumult they have lifted up the head 3. The chief enemies of the Church are not the silly and simple sort of people but the most subtile politicians usually whose heads are most fit for Satans devices against Gods people They have taken crafty counsell against thy people 4. The true children of God his secret ones who in the sense of their own weaknesse do shelter themselves under Gods wings and do glory in him are the special object of the malice of Satan and of his wicked servants They have consulted against thy hidden ones 5. Against the craft and policy of enemies the Church hath nothing in her selfe to oppose but doth run to God who can easily disappoint all the enemies plots as here we see ver 4 5. Ver. 4. They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance 5. For they have consulted together with one consents they are confederate against thee From their purpose to root out Gods people Learn 1. No lesse will satisfy the enemies of Gods Church then extirpation and abolishing of the Church Let us cut them off from being a nation that the name of Israel may be no more in remembrance 2. When the Church is least 〈◊〉 and least able to defend her self the wicked encourage and strengthen one another in an evill course against heâ—… They have said one to another Come let us cut them off 3. Although the wicked be at enmity one against another yet they will all agree together to overthrow the Church They have consulted together with one consent saith he they are consederate against thee 4. This consideration that the conspiracy against the Church is a conspiracy against God whose people the Church is is very comfortable in the Churches extremity They are confederate against thee Ver. 6. The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amelek the Philistines with the inhabitants of Tyre c 8. Ashur also is joyned with them they have holp â—…n the children of Lot Selah In the reckoning up of the several nations conspired against Israel Learn 1. When the Church looketh upon the multitude of her enemies and their confederacy and their resolution to destroy her she should gather grounds of hope to be helped so much the more and so much the sooner for this is the Churches argument of hope to be helped here 2. In the persecution of the Church no wonder to see false brethren to be the chiefe leaders whoever be followers and assistants for here the Church complaineth of it They have helped the children of Lot and importeth that Moab and Ammon their bastard-brethren were first in the enmity 3. It is no wonder nor strange thing to see many nations on all hands to invade the Lords people at once for here are ten nations coming all together against Israel Ver. 9. Do unto them as unto the Midianites as to Sisera as to Iabin at the brook of Kishon 10. Which perished at Endor they became as dung for the earth 11. Make their nobles like Oreb and like Zeeb yea all their princes as
Zebah and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession In the latter part of the Psalm is the Churches prayer to God that he would be party against her enemies and plague them There are sundry branches of the malediction which the Church doth imprecate against the enemies The first is that God would destroy them as he destroyed others before them who were upon such a wicked plot of rooâ—…ing out Gods people Whence learn 1. When the Church hath to do with her enemies she should look what in Scripture the Lord did for her in times past for so doth the Church look here to what the Lord did to his enemies Iudg. 7. 22. and 4. 15 24. and 7. 25. and 8. 〈◊〉 2. It is lawful to pray for judgements upon the enemies of the Church provided it be out of a publick spirit and not out of private malice or revenge in which case the prayers of the Church are more forcible for the overthrow of their enemies then all her external force is Do unto them as unto the Midianites is a hard charge against them 3. Former plagues poured out upon the Churches enemies are pledges of the Lords bringing like judgements on her enemies afterward and of giving like preservation unto the Church as before Do unto them as to the Midianites in Gideons time and to Sisera and Iabin in Deborah time when small meanes were sufficient for a great overthrow of the enemy 4. The dead bodies of Gods enemies shall not only be contemptible before men which is incident to the bodies of the Saints sometimes but also contemptible before God as here we see Their enemies perished at Endor and became as dung for the earth 5. The Nobles leaders chief amongst Gods enemies may look for most eminent judgement Make their Nobles like Orch and Zeeb yea all their Princes like Zebah and Zalmunna 6. It is all one for enemies to resolve to spoile Gods Church and to rob God of his habitation specially so long as Gods people love to have God dwelling among them for the injuries done to the Church redound to the contumely of God who hath taken the maintenance of 〈◊〉 They say Let us take to our selves the houses of God in possession Ver. 13. O my God make them like a wheel as the stubble before the winde 14. As the fire burneth a wood and as the flame setteth the mountains on fire 15 So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy Neme O LORD 17. Let them be confounded and troubled for ever yea let them be put to shame and perish From the rest of the branches of the imprecation wherein sundry similitudes are looked unto for shewing forth the effects of Gods wrath upon the enemies of the Church Learn 1. Use is to be made of our Covenant with God so well against our enemies as for our selves for O my God saith he no wwhen he is about to curse the enemy 2. The enemies of Gods Church have many a mischief waiting on them of which if they escape one another shall overtake them yea no one similitude can set forth what misery is prepared for them no peace no rest for them no standing in any stablished prosperity but they shall be rolled as a bowle turned upside-down or as a wheel Make them like a wheel 3. They shall have no strength to resist the blast of Gods wrath Make them as stubble or chaffe before the winde 4. The Lords indignation against them shall burn them as a flame doth a Forrest let them be consâ—…med as fire that burneth a wood which is the greatest flame we can easily conceive or when a mountain of sulphur or coales is kindled as the flame sets the mountains on fire where fâ—… above the earth and under it do meet together 5. If they escape for a while yet judgements shall follow them and overtake them and 〈◊〉 them and turn them in a circle till they be giddy So persecute them with thy tempest or whirewinde 6. Beside what torment their present plague shall bring unto them horror and fear of worse to come shall vexe them Make them afraid with thy storme 7. At last they shall be ashamed when both they shall be disappointed of what they intended against the godly and also meet with the misery which they least feared Fill their faces with shame 8. If any of the enemies of Gods people do belong to Gods election the Churches prayer against them giveth way to their conversion and doth not seek more then that the judgement should follow them only till they acknowledge their sinne and do turn and seek God Fill their faces with shame that they may seek thy Name O Lord. 9. For the rest of the wicked irreconcileable adversaries when shame of disappointment and temporal judgements are come upon them the worst of all doth yet follow even everlasting perdition Let them be confounded and troubled for ever yea let them be put to shame and perish Ver. 18. That men may know that thou whose Name alone is IEHOVAH art the most High over all the earth He closeth the Psalme with shewing the end of all this complaint and imprecation Whence learne 1. The end of all cursing of the wicked enemies of the Church is not to satisfy private revenge but that God may be glorified Let them perish that men may know that thou art he whose Name is IEHOVAH 2. The Name Iehovah signifying Gods being of himself and the cause of the being of all things created is incommunicable to any creature and in Scripture is given only unto the three persons of the Godhead the Father the Word and the Spirit whose essence is one as here is taught Thâ—… men may know that thou whose Name alone is Iehovah 3. If men will not acknowledge the true God to be the supreme and only Governour of all the world they shall by his heavy â—…ements either upon others or upon thgmselves be made to show it for the Church doth here declare that they do use this heavy imprecation against Gods enemies that men may know say they that thou whose Name alone is Iehovah art the most High over all the earth PSAL. LXXXIV To the chief Musician upon Gittith A Psalme for the sonnes of Korah THis Psalme is of the same subject with Psalm 42. and Psalm 63. Wherein the Psalmist lamenteth his banishment from the Temple and the publick Ordinances of Religion to ver 8. and then prayeth for his restoring to that priviledge in the rest of the Psalme This Psalme agreeth well with the time of Davids parting with the Ark when he fled from Absalom In his lamentation First he commendeth the place of publick worship ver 1. Then sheweth his longing after it ver 2. Thirdly he wisheth to be as a sparrow in the meanest condition partaker of that priviledge ver 3. Fourthly
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
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 granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
before was converted 9. Then is the heart united and fixed when the fear of God doth rule it that is when after it is informed of Gods will it feareth to omit what he commandeth and to do what he forbiddeth Unite my heart to feare thy Name Ver. 12. I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Here David hopeth to be heard and promiseth praise to God both for his by-past and also for his fore-seene deliverance flowing from the greatnesse of Gods mercy to him Whence learn 1. He who prayeth according to Gods will may promise to himself satisfaction and unto God thanks for granting his requests I will praise thee O Lord my God 2. The thanksgiving of the godly especially when the heart is enlarged is very hearty joyned with great delight and constant purpose of glorifying of God constantly I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 3. When a man seeth his sinnes great his deserving great his danger and delivery great he must also see Gods mercy toward him great and his obligation to thanksgiving great I will glorifie thy Name for evermore for great 〈◊〉 thy mercy toward me 4. Preventing mercy keeping us from the evill we were in danger to fall into is to be esteemed of by â—…s as delivering mercy bringing us out of the evill wherein we were lying The Lords keeping of us from falling into hell should he accounted by us no lesse mercie then if we had been 〈◊〉 〈◊〉 and had been brought back out of it by him Thou hast deâ—… 〈◊〉 my soul from the lowest hell The same may be said of 〈◊〉 particulars and when our eyes are open to see the evils 〈◊〉 which the Lord hath kept us when we were in danger of them 〈◊〉 shall be forced so to judge Ver. 14. O God the proud are risen against 〈◊〉 and the assemblies of violent men have sought afâ—… my soul and have not set thee before them 15. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth Here are other reasons of his hope to be delivered taken 〈◊〉 the pride and oppression of the godlesse enemy and from 〈◊〉 pity and compassion Whence learn 1. Proud violent cruell and godlesse men are the readiest instruments which can be found unto Satan for persecuting Gods children Such were the enemies of David a type of Christ and an example of his persecuted followers The proud are risen against me 2. Whatsoever wicked man pleaseth to make head against the godly he will readily finde multitudes to follow him The proud are risen against me and the assemblies of violent men have sought after my soul. 3. When men do reject the fear of God there is no wickednesse so great which they will not commit They have sought after my soul and have not set thee O God before thâ—… that is they neither fear thy judgements nor care for what may please thee 4. The more violent cruell prophane and ungodly our persecutors are the more hope is of Gods pity towards us as the Psalmist reasoneth But thou O Lord art a God full of compassion 5. Whatsoever objections may arise from our unworthinesse from our former sinful provocations of God and the multitude and greatnesse of our former sins to hinder our hope that God shall pity us in our affliction they are all answered and taken away by consideration of the unspeakable greatnesse of Gods goodnesse for in God is compassion he is full of compassion a God full of compassion that is infinitely compassionate and as it were affected wiâ—…h our misery he is gracious though we be unworthy he is long-suffering although we be given to strife and provocation of him and how great soever our misdeferrings have been he is plenteous in mercy and howsoever we have forfeited our interest in his promises yet he will not follow the forfeiture but will keep up our right unto his promises still he is plenteous in truth great is his faithfulnesse who keepeth promises albeit he might justly reject them Ver. 16. O turne unto me and have mercy upon me give thy strength unto thy servant and save the son of thine handmaid 17. Shew me a token for good that ther which hate me may see it and be ashamed because thou LORD hast helpen me and comforted me The seventh peâ—…ition is for strength to stand out till such a clear delivery should come to him from God as might put his enemies to confusion when they should see it Whence learn 〈◊〉 Whosoever do consider well the riches of Gods grace and goodnesse may confidently pray for a proof of it in the changing of a miserable condition into a better even when God seemeth angry and â—…erse Thou art plenteous in mercy and truth O turne unto me and have mercy upon me 2. It is no small mercy to have strength from God to subsist under troubles till the delivery come and for this strength the man empâ—…ied of self-confidence may call and should be content with supporting strength till the Lords time of deliverance come Give thy strength unto thy servent 3. The longer course the kindnesse of the Lord hath had toward us and the more relations are between God and us we may expect the more confidently for further effects and fruit of his kindnesse for our deliverance for David here reckoneth from his being born within the Covenant borne as a domestick as a childe of the Church who belonged to Gods protection and care as the son of the handmaid belonged to the care of the master of the family Save the son of thy handmaid 4. As the wicked delight to see the godly in misery that they may insult over godlinesse so the goâ—…ly desire deliverance that in their person godlinesse may not suffer nor wicked men be heartened in their insolenciâ—… Shew me a token for good that they who hate me may see it 5. The good successe and delivery of some of the Saints out of their troubles and 〈◊〉 is a good token both to themselves and to all other godly persons of a blessed event unto them from all their troubles Therefore David prayeth for it Shew me a â—…oken for good 6. As the good event of the godly from their troubles is a matter of 〈◊〉 and gloriation unto the godly so is it also the matter of shame and confusion to the wicked who do hate them Shew me a tâ—…ken for good that they who hate me may see it and be ashamed because thou Lord hast holpen me and comforted me PSAL. LXXXVII A Psalme or song for the sonnes of Korah WHen God loosed the captivity of the Jewes by Cyrus son of them did returne from Babylon the work of repuration of Church and Sâ—…ate Temple and City had
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they
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
My loving kindnesse I will not take from him nor suffer my faithfulnesse to faile Ver. 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holinesse that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sunne before me 37. It shall be established for ever as the Moone and as a faithful witnesse in heaven Selah After the articles of the Covenant he subjoyneth the confirmation of it first by the subscribed Peomise of God â—…or evidencing of the immutability of it ver 34 Secondly by ratification of his oath formerly made for the stabiliâ—…y of it ver 35. Thirdly by witnesses and pledges oâ—… the induâ—…ance of it to wit the Sunne and the Moone ver 36. 37. Whence learn 1. Albeit the sinnes of Gods children do bâ—…eak the Covenant on their paâ—…t veâ—… do they not dissolve the Covenant on Gods part or make God to break his part of the Covenant which is to correct and chastise the sinner and bring him back by repentance and not take away his loving kindnessâ—… from the sinner My Covenant will I not break 2. Thâ—… Covenant of grace is that which is revealed in the Gospâ—…l for â—…emedy of sin and relief from wrath and what is revealed we may be sure shall not be altered My Covenant will I not break nor alter the thing that is gone out of my mouth 3. As we are 〈◊〉 to be naturally averse from beleeving God who do stand â—…n need of confirmation by his â—…ath so God by ratification of his promise by oath doth declare his will to the uttermost that we should beleeve in him and rest upon this Covenant and so make an end of controverting with him any more by â—…r misbeliâ—…f in this matter Once have I sworn 4. There can be noâ—… eater security then the true Châ—…istian hath for his salâ—…tion for God hath laid in pawn his tâ—…uth and his holinesse whiâ—…h is the glory of all his attributes that he will not take his loving kindnesse away from any of Châ—…ist children Once have I sworne by my holinesse that I will not lie unto David 5. The stability of Davids seed which is Christ and the peâ—…petuity of his kingdome for the comfort of all his subjects as it is confirmed by an oath and by pledges laid down for assurance thereof so hath the Lord taken the Sunne anâ—… Moone to be witnesse of this Covenant of grace as the râ—…inebow is wiâ—…nesse of that Covenant for not destroying the worlâ—… wiâ—…h a flood â—…is seed shall endure for ever and his throne as the Sunne before me 6. As the witnesses of the Covenant the Sunne and the Moon do remaine in heaven whatsoever change do seeme in them and howsoever both of them do disappear every day once and the Moon every day and every moneth seemeth to change something in the measure of her light yet is theâ—…e no question made about them but they shall appear again in due season so the Covenant of grace made with us in Christ whatsoever alterations do seem to come therin and howsoever it doth disappear at some times should not be called in question but esteemed faithful as the witnesses of 〈◊〉 It shall be established for ever as the Moon and as a faithful witnesse in heaven Ver. 38. But thou hast cast off and abhorred thou hast been wroth with thine anointed In the third part of the Psalme he falleth upon a sad lamentation and representeth the affaires and Kingdome of David as in appearance close contrary to the Covenant to v. 46 where be taketh up himself and prayeth to God â—…or remedy oâ—… all those evils and closeth the Psalme with thanksgiving and praiâ—…e In his lamentation he bâ—…oaneth fiâ—…st as it seemed to him that David and his house weâ—…e rejected of God and that in wrath v. 38. Next that the Covenant was dissolved and the Kingdome and Crown ruined â—…ogether ver 39. Thirdly that all â—…ences and strong holds were removed and thrown down ver 40. Fourthly that he was made a prey to any that pleased to spoile him and a reproach to his neighbouâ—…s ver 4. Fifthly that his enemies were assisted of â—…od and he being 〈◊〉 in bâ—…ttel was put to flight ver 42 43. Sixâ—…hly that all thâ—… priviledges and prerogatives of his Kingdome were abolished ver â—…4 Seventhly that the happinesse of his Kingdom had lasted a very short time and that â—…ll expectation of hoped for blessings were blasted and turned to matter of shâ—…me and confusion ver 45. Whence learn 1. From the order and place of the lamentation It is not time for us to enter the lists with â—…entations and doubts till first we have fixed our heartâ—… by faith in the Lords promises against all tentations and doubts and feares and appearances of evil as the Pâ—…almist doth here 2. The estaâ—…e of Christs Kingdom no lâ—…sse then of Davids Kingdom may at some times seem to humane sense in a condition quiâ—…e contrary to what is promised concerning it ' as this lamentaâ—…ion wherein the hopes of Christs Kingdom is questioned by the Psalmists tentation doth mâ—…ke evident 3. The only relief of Gods distressed people at such a time is to follow the exâ—…mple of the Psalmist that is to stâ—…engthen their faith contrary to what appeareth outwardly to sense and then lay out the doubts feares and tentations before God to be answered by him as here the Prophet doth 4. All those calamities might come upon Davids civil Kingdhm and yet this Covenant made with him as the type of Christ not be dissolved as experience hath proved because the Covenant was not made to exempt him or his family or Kingdome from the rods of men in case by their miscarriage and transgressions they should provoke the Lord for the last article in the Covenant in ver 30 31 32. expresly holdeth out the contrary Secondly because the Covenant in the main scope belonged to Christ and his spiritual Kingdom to David and his children and Kingdom as to a type and shadow of Christ and his Kingdom or as they were members of Christs Kingdome for their spiritual good 5. Sense and carnal reason may misrepresent the Lords dispensation as if it were contrary to his Covenant and Promise and contrary to what the godly do beleeve according to Gods Word as here we see comparing this lamentation with the former part of the Psalme 6. If the godly do hold fast to the Word of God and beleeve what the Lord hath promised whatsoever appear in the contrary then may they with great freedom yea and they should of duty and wisdom lay forth all their tentations and what carnal reason and sense speaketh to them before the Lord who is able to solve all doubts and satisfie faith without feare of being mistaken as this lamentation compared with what precedeth maketh manifest 7. Whatsoever calamity shall crosse the beleevers hope
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
the work of thy hands All the works of the Lord in their own order and degree even the least of them do beare the Impression of wonderfull greatnesse and shall be acknowledged to be such by the man that seeth them rightly O Lord how great are thy works 4. There is as great wisdome of God in ruling and disposing of the creatures as there is power in making of them and as the power in making is wonderfull great so is his wisdome also in governing them passing deep and thy thoughts are very deep Ver. 6. A brutish man knoweth not neither doth a foole understand this 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 8. But thou LORD art most High for evermore 9. For lo thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered The second speciall matter of Gods praise is his just and wise providence in dealing with the wicked whom the Lord punisheth and overturneth by their temporall prosperity which they seek so much after as if it were their happinesse Whence learn 1. Albeit wicked men do seeme rationall yet are they indeed beastly slaves to their sensuall lusts and therefore are called here brutish men back and belly is that which they most care for and albeit they do seeme very wise yet are they indeed fooles because they do choose temporall things rather then everlasting and lose themselves in seeking worldly gaine and therefore are called here fooles The wicked may for a time spring up flourish in worldly prosperity as here is presupposed but this springing up and flourishing is of short continuance and subject to sudden alteration They spring up and flourish as the grasse 3. The end of the temporal prosperity of the ungodly is perdition They shall be destroyed for ever yea their very prosperity by its somenting their sinful lusts and hardening their hearts against Gods Word becometh a meanes to draw on their everlasting perdition and that in Gods righteous judgement against them who have preferred earth to heaven their bodily lusts unto the salvation of their souls and bodies for when the wicked spring up as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 4. The ungoâ—…ly are so besotted with the love of the world and possession of things temporall that they neither do know nor will know nor can know this mystery except God supernaturally do reveale it to them and give them spiritual wisdome A brutish man knoweth not neither doth a foole understand this 5. Albeit the wicked be in power and high place there be little appearance of their overthrow yet God is higher then they and so able according to his place to take order with them and albeit they seeme to live long yet God enduâ—… for ever and so able to cut them off when he pleaseth and to perpetuate their torment for ever But thou Lord art most high for evermore 6. To acknowledge that God is supreme and everlasting Judge and Ruler of all things is a sufficient ground to quiet our mindes however matters seeâ—… to go for because he is the Sovereigne Ruler of all the world and the eternall God he cannot but govern all things well and wisely and will not faile to do as he hath said in his Word to punish the wicked how great soever prosperity he grant them for a time for the beleever doth from this doctrine draw light to shew him the mystery of the perdition of the wicked by the meanes of their prosperity which the foolish and wicked man cannot consider But thou Lord art most high for evermore for lo thine enemies O Lord shall perish 7. Workers of iniquity pretend what they please are Gods enemies and seeing they are Gods enemies they cannot but perish for lo thine enemies O Lord and the second time for lo thine enemies shall perish 8. The wicked who now combine together shall be separated from God and from the society of the blessed company of the righteous and shall not be able to help one another in the day that God shall bring judgement upon them All the workers of iniquity shall be scattered and this is another part of the right spending of the Sabbath to learn this lesson well Ver. 10. But my horne shalt thou exalt like the horne of an unicorne I shall be anointed with fresh oile 11. Mine eye also shall see my desire on mine enemies and mine eares shall heare my desire of the wicked that rise up against me The third speciall reason and matter of â—…ods praise is his grace and goodnesse to beleevers wherein the Pâ—…almist doth speak first with relation to his own particular ver 10 11. And then in generall of all the godly from what he beleeveth toward himself as serving to teach every one to make application of the doctrine to their own use Learn 1. The same supremacie of God over all creatures which giveth assurance of the overâ—…row of the wicked giveth also assurance of the welfare and felicity of the Godly â—…or from ver 8. he deduceth this also But my horne shalt thou exalt 2. The best condition of the godly is not in what they are for the present but in what they shall be hereafter for albeit they be now under they shall have dominion at length expressed here under the termes of exalting the borne which is the embleme of dignity and power and victory My horne shalt thou exalt like the horne of the unicorne 3 That generall doctrine may be comfortable it must be applied as the â—…ists example doth teach here 4. Whatsoever weaknesse â—…ef the godly do labour under for a while they shall have in due time festivall refreshment comfort and encouragement from Gods Spirit and powerful providence and that renewed unto them from time to time as need requireth I shall be anointed with oile with fresh oile 5. Whatsoever might be the Psalmists perswasion of victory over his parâ—…icular enemies yet as a type of Christ and as one of the Believers having interest in Christ and in all blessings purchased by him he might by faith see and hear in the Lords Word the ovethrow of all the enemies of his welfare and so may every beleeve be perswaded Mine eye also shall see my desire upon mine enemies and mine cares shall beare my desire of the wicked that rise up against me Ver. 12. The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon 13. Those that be planted in the house of the LORD shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing 15. To shew that the LORD is upright he is my rock and there is no unrighteousnesse in him From the Lords goodnesse to all beleevers in general Learn 1. The promises
exhortations thereunto do intimate so much unto us O come let us sing unto the Lord let us make a noise let us come before him 2. Every one but specially the Lords Ministers should stirre up their people and others also to this duty to discharge it not only in secret but also publickly in their Congregations and that with chearfulnesse with heart and voice whatsoever shall be their private grievances and burdens Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms 3. Whatsoever evil or grief do trouble us there is reason of joy and praise and thanks when we look to Jesus Christ and his benefits Make a joyful noise unto the Rock of our salvation From him is our full deliverance and upon him lieth our victory over sin Satan death hell and all enmity founded as upon a Rock 4. It is time to come before God for mercy to prevent justice while yet we are spared and he is not come to us in judgement for so the Word in the original giveth ground signifying coming speedily and with prevention Let us speedily come before his presence or preoccupy his presence 5. He that cometh to God in Christ meeteth with his reconciled face for the coming to the Tabernacle the Ark and mercy-seat did signify and promise so much and therefore it is said Let us come before his presence or before his face 6. Singing of Psalmes should be done as a matter of honouring God and not as a matter of pleasing our own eares or the eares of others Let us come with thanksgiving or confession and praising and make a joyfull noise unto him with Psalmes Ver. 3. For the LORD is a great God and a great King above all gods Another reason of praising Christ is his greatnesse and supremacie above all Rulers and above all imaginable excellency Whence learn 1. He that hath a minde to praise God shall not want matter of praise as they who come before Princes do who for want of true grounds of praise in them do give them flattering words For the Lord is a great God for power and preheminency for strength and continuance 2. Except we put all things that bear the name of excellency under Gods feet whetheâ—… they be Angels or Princes or whatsoever the world maketh their god we do not give him his due honour He is a great King above all gods Ver. 4. In his hand are the deep places of the earth the strength of the hills is his also A third reason of his praise is this he is strong sustaining by his power sea and earth and all things of weight Whence learn 1. Whatsoever is most secret and remote from mens power or from our sight and knowledge God hath it at his disposing for he sustaineth it and maketh it subsist In his hand are the deep places of the earth 2. There is nothing of any strength among all the creatures which hath not its strength borrowed from God The strength of the hills is his also Ver. 5. The sea is his and he made it and his hands formed the dry land 6. O come let us worship and bow down let us kneel down before the LORD our maker A fourth reason of Christs praise is because he is the Creatour of all things and to be worshipped of us as our CreatoÌ„uâ—… That Christ as God or God to be incarnate one with the Father and holy Spirit is here intended appeareth by the command given to the worshippers to present themselves in the Temple and to kneel down toward the place of the Aâ—…k before God dwelling between the Cherubims that is before Christ God to be incarnate Whence learn 1. All things were made by Christ whether high or low Coloss. 1. 16. And it was meet that our Saviour should be no other then he by whom sea and dry land were made so great is the work which the Mediator hath in hands The seâ—… is his and be made it and his hands formed the dry land 2. Christ as he is one with the Father and holy Spirit in greatnesse and power in respect of his Godhead and divine nature so is he one with the Father and holy Spirit in the capacity of divine honour O come let us worship and show down 3. Religious kneeling is a part of divine worship whereby we testify our absolute submission unto and highest giving of honour to God in soul and body and this honour is incommunicable to any creature Come let us worship and bow down let us kneel before the Lord our maker Ver 7. For he is our God and we are the people of his pasture and the sheep of his hand to day if ye will hear his voice The fifth reason of Christs praise is because he is our God and Pastor of his Church by office of his Mediatorship Whence learn 1. God deserveth praise of all the world but specially of his Church because of the near relation of Covenant between God and his Church Let us worship and bow down for he is our God 2. The good shepherd of the Church who layeth down his life for his sheep the great Doctor and Prophet of the Chuech the Mediator of the Covenant of grace and covenanted spouse of the Church is very God and was knowne believed on and worshipped as very God before his incarnation He is our God and we are the people of his pasture 3. Christ the Makeâ—… the God the Mediator and Pastor of the Church doth not only effectually feed his people by teaching but also effectually governeth and defendeth his Church by his omnipotent power We are the people of his pasture and the sheep of his hand whom his Almighty hand and power governeth and protecteth in all ages Ver. 8. Harden not your heart as in the provocation and as in the day of temptation in the wildernesse 9. When your fathers tempted me proved me and saw my work 10. Fourty years long was I grieved with this generation and said It is a people that do â—…re in their heart and they have not knowne my wayes In the latter part of the Psalme which beginneth in the former verse To day if ye will hear his voice harden not your heart 〈◊〉 he giveth another exhortation to his Church visible to believe and obey the voice of our great Prophet Jesus Christ as the Apostle Heb. 3. 7 8 9 10 11. teacheth us to expound it The main argument to enforce the exhortation is lest the curse of God should overtake the disobedient and they should be debarred from heaven and happinesse as the misbelieving Israelites were secluded from Canaan and from heaven signified by it the history may be seen Exod. 17. Whence learue 1. The voice of God in the Scriptures in the Gospel appointed to be preached by sent Ministers is the voice of God the Father God the Son and God the holy Spirit one God in three persons for all who do grant the Scriptures to
be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
judgements which have been executed upon disobedient unbelievers of Gods Word are mercifull and fatherly warnings of Gode children to eschew such â—…ns as carefully and really as they abhorre the punishment inflicted for them for the Lords making use of his wrath against the misbelieving and disobedient Israelites here doth teach us so much PSAL. XCVI WE fin'e 1 Chron. 16. 23. a part of this Psalm sung at the bringing up of the Ark to Sion to be in substance and almost in words alâ—…o one and the same with this which is here for as there so here the Prophet foreseeth in the Spirit the spreading of the Kingdome of Christ among the Nations And therefore first he exhorteth all people heartily to receive Christ and propagate his glory ver 1 2 3. And giveth reasons for it ver 4. 5 6. Then he repeateth and inlargeth the exhortation to glorifie God and to rejoyce in him because Christ was indeed to come among the Gentiles to reign among them righteously ver 7 8 9 10 11 12 13. Ver. 1. O Sing unto the LORD a new song sing unto the LORD all the earth 2. Sing unto the LORD blesse his Name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people From the exhortation given to all Nations to rejoyce for Christs coming among them Learne 1. As sadnesse and sorrow misery and mourning is the condition of all people till Christ the true Ark of the Covenant come unto them so Christs coming among them is the matter of the greatest joy that ever sinners did hear of for upon this ground are all here exhorted to rejoyce O sing unto the Lord. 2. As the matter of â—…oy in Christ is everlasting and shall never decay so the reason of praising of God for salvation in him is everlasting also new and fresh matter being alwayes offered of joy to us and praise to God which shall never vanish nor wax old Sing unto the Lord a new Song 3 All the earth hath interest in this Song and is obliged unto the duty of joy and praise because out of all people tongues and languages God is to gather a people to be saved Sing unto the Lord all the earth 4. We have â—…eed again and again to be stirred up to joy in Christ to praise him for we are dull and the work excellent and no man doth discharge the duty sufficiently therefore is it said the third time Sing unto the Lord. 5. The grace offered in Jesus Christ is a perpetual reason of declaring the goodnesse of God and that Christ is the fountaine of all blessednesse to them who do receive him for Blesse his Name doth import so much 6. The salvation which cometh through Christ ought to be commended as Gods salvation indeed because he devised it he purchased it and he it is that doth apply it to us and maketh us partakers of it Shew forth his salvation 7. The doctrine of salvation by Christ is the common good of mankinde and ought not to be concealed but set forth to all preached and proclaimed and spoken of by all according to their vocation and ability Shew forth his salvation from day to day 8. It is a part of the Commission given to the Ministers of the Gospel not only to teach their Congregations concerning Christ but also to have a care that they who never did heare of him may know what he is what he hath done and suffered and what good may be had by his mediation Declare his glory among the heathen 9. Nothing so glorious to God nothing so wonderful in it self as is the salvation of man by Christ to behold God saving his enemies by the incarnation sufferings and obedience of Christ the eternal Sonne of God Declare his glory among the Heathen his wonders among all people Ver. 4. For the LORD is great and greatly to be praised he is to be feared above all gods 5. For all the gods of the nations are idols but the LORD made the heavens 6. Honour and majesty are before him strength and beauty are in his sanctuary The reasons of the exhortation are because God is sovereign above all ver 4. and all other gods beside God are idols ver 5. and whatsoever is glorious is to be found in him only ver 6. Whence learn 1. None can praise God till they consider his excellencie and that his wisdom power and empire is above all created or imaginable greatnesse for The Lord is great and greatly to be praised 2. As the Lord is praise-worthy for his goodnesse and readinesse to communicate of his riches to all his creatures and most of all to his servants so is he able to punish his adversaries and all that contemn his Authority which no creature is able to do He is to be feared above all gods 3. Whosoever do not submit themselves to God and worship and obey him shall be found to serve idols and vanities whereby they can have no good but disappointment of hopes for All the gods of the Nations are idola 4. The framing of heaven and earth and the upholding and governing of all the creatures proveth that the Maker thereof is God alone and that there neither is nor can be any beside him all others who have the name of gods are idols All the gods of the heathen are â—…dols but the lord made the Heavens 5. Before a man can come to the knowledge of God he must first meet with the shining beams of his honour and majestie in his Word and in his Works for these are Apparators and Harbingers going before him Honour and majesty are before him 6. The power and glory of God is not rightly seen either to Gods praise or a mans salvation except by his own ordinances in his Church where he himself is both teacher and the substance also of what is taught Strength and beauty are in his Sanctuary Ver. 7. Give unto the LORD O ye kindreds of the people give unto the LORD glory and strength Here he repeateth and dilateth the exhortation in foure branches In the first he exhorteth to acknowledge that glory and power belong to God both in decreeing wisely and in executing timously and powerfully his own decrees in special the work of Redemption and Conversion of the Gentiles by Christ. Whence learn As it is the sinful sicknesse of natural men to take to themselves or to give unto the creatures the glory of every excellent work which is properly due to God alone so is it the part of a renewed soul to give the glory of every thing which is praise-worthy unto God alone which glory God expecteth and shall have it of the Gentiles being reconciled and instructed by the Gospel Give unto the Lord O â—…e kindreds of the people give unto the Lord glory and strength Ver. 8. Give unto the LORD the glory due unto his Name bring an offering and come into hiâ—… courts In the second branch
Paradise 9. The first and second coming of Christ to shew himself King of his Church is ground and cause of all joy to his Subjects Let them and all the creatures rejoyce before the Lord for he cometh for this for he cometh twice said to judge the earth is given for a reason of the exhortation 10. By Christs government every poor and needy Subject is helped supplied comforted and provided for as their case requireth all the Subjects are justified by the imputation of the righteousnesse of Christ all of them are renewed and begun to be sanctified and made to aime at righteousnesse more and more in their wayes all the proud and adversaries of his Subjects are declared against course is laid down in the Word of truth for a full deliverie of his people from all injuries and oppression from all miserie and sin with the full punishment of their enemies He shall judge the world with righteousnesse and the people with his truth PSAL. XCVII THis Psalme containeth a prophecie of the spiritual glory of Christs Kingdome to ver 8. And the use of the Doctrine to the end of the Psalme The comfort of Christs Kindome in relation to his Church is set downe ver 1 2. And the terriblenesse thereof in relation to his enemies ver 3 4 5 6. with a curse upon image-worshippers ver 7. The uses of the Doctrine they are foure The first is that all excellency and whatsoever is honourable in the world should do homage to him set down in the end of ver 7. The second is that the true Church should be glad at the hearing and the seeing of the execution of Gods judgements upon idolaters with a reason for it ver 8 9. The third use is a direction to the Saints to beware of sin with some reasons for it ver 10 11. The fourth use is that the righteous should rejoyce and thank God upon all occasions ver 12. Ver. 1. THe LORD reigneth let the earth rejoyce let the multitudes of Isles be glad thereof 2. Clouds and darknesse are round about him righteousnesse and judgement are the habitation of his throne The Psalmist proclaimeth Christ King among the Gentiles and doth commend his Kingdome to them as full of joy full of majesty and full of righteousnesse Whence learn 1. Beside the sovereignty which God hath over all people he hath a speciall Kingdom wherein he reigneth by the Gospel of Christ this is it whereof here he speaketh saying The Lord reigneth 2. Comfort against all grief from sin or misery true matter of joy and full felicity is to be had by the coming of this Kingdom The Lord reigneth let the earth rejoyce 3. The Isles of the Sea are in Christs charter and have their share of the joy which is to be had in Christ Let the multitude of the Isles be glad thereof 4. How despicable soever Christs Kingdome may seem to the world yet it is full of heavenly majesty Clouds and darknesse are round about him 5. The glory of Christs Kingdome is unsearchable and hid from the eyes of the world who cannot take up the things of God except he reveale himself to them and do open the eyes of their understanding Clouds and darknesse are round about him 6. The Kingdome of Christ giveth no liberty unto sin but is altogether for righteousnesse and judgement for therein righteousnesse is taught to sinners and they made righteous and kept in the course of righteousnesse and defended from the harme of their adversaries and rewarded according to their righteousnesse and all the unrighteous are adjudged to punishment according to their works Righteousnesse and judgement are the habitation of his throne Ver. 3. A fire goeth before him and burneth up his enemies round about 4. His lightnings inlightened the world the earth saw it and trembled 5. The hills melted like waxe at the presence of the LORD at the presence of the Lord of the whole earth 6. The heavens declare his righteousnesse and all the people see his glory After the Psalmist hath set down how comfortable Christ is to His Subjects he sheweth how terrible he is to his enemies Whence learne 1. Albeit the Kingdom of Christ be a Kingdome for righteousnesse and a fountaine of joy to all who do receive him yet such is the natural wickednesse of men that he shall not want enemies as here is imported plainly 2. There is no lesse but rather more wrath attending the despisers of the Gospel then did attend the giving out of the Law Heb. 12. 29. A fire goeth before him 5. Albeit the enemies of Christ were never so many invironing his flock round about yet shall he reign in the midst of them and consume all his adversaries A fire goeth before him and burneth up his enemies round about 4. He letteth forth his wrath not all at once but by degrees lighter judgements and foregoing terrours come before destruction His lightnings inlightened the world the earth saw it and trembled 5. Christ shall utterly undo the greatest Potentates on earth if they stand in his way and oppose him The hills melted like waxe at the presence of the Lord. 6. There is no comparison between Christ and his enemies how great Monarchs soever they be they cannot stand before his presence For he is the Lord of the whole earth 7. Our Lord shall not want Preachers of his righteousnesse for beside the Word of God blessings from heaven upon his friends and judgements from heaven upon his enemies according to the Word shall testifie for Christ The heavens declare his righteousnesse 8. The judgements of God upon the enemies of the Church and his blessings upon his Church shall be so evident as beholders shall be forced to acknowledge God in them manifesting himself for Christs Kingdome And all the people shall see his glory Ver. 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye gods He setteth down Gods curse upon idolaters or image-worshipers and then sheweth the uses of the former Doctrine for further setting forth the glory of Christs Kingdome Whence learn 1. All they who either serve or worship graven images are reckoned by God for enemies to God and to Christ and it is a part of Christs glory to abolish images and all worship and service unto images out of his Church Confounded be all they that serve graven images 2. Albeit such as are lovers of imagery not only do serve images but also will defend the state of images in the exercise of Religion and glory in them yet shall they at length be ashamed of their boasting Confounded be all they that serve graven images that boast themselves of idols 3. God will not have such relative worship as men would give him by serving or worshipping of him in at or before imagâ—… the way how God will be served is by a direct and immediâ—… worshipping of him without the mediation or intervening 〈◊〉 any thing which may
hath five reasons adjoyned The first is because he hath wrought the work of Redemption wonderfully The next is because he hath done his work by conflict with his enemies and hath gotten the victory ver 1. The third because he hath caused to preach his salvation to the Gentiles ver 2. The fourth because he hath performed his promises made to the Jewes And the fifth because he hath made all the earth to see the salvation which God in Covenant with his Church hath wrought for his people ver 3. Whence learne 1. The joy which Christ doth bring can never waxe old but because mercies through him are everlasting and the persons who have share in this joy are made new and all things unto them are made new therefore the song and joy also shall be made new O sing unto the Lord a new song 2. Salvation brought by Christ and the work of Redemption wrought by him is a most wonderful work for it is brought about by the incarnation of God by the painfull suffering and shamefull death of God inearnate by whose stripes we are healed and by whose death and resurrection we have life and immortality given unto us For he hath done marvellous things 3. It is by battell against the enemies of our salvation that we are delivered for Christ hath wrestled with the guilti nesse merit and punishment of our sins wrestled with the curse of the Law with Satan death and hell and whatsoever could hinder our Redemption and Salvation and hath gotten unto himselfe the victory to our advantage His right hand and his holy arme hath gotten him the victory 4. No creatures help hath our Lord used in this work but done all immediately by his own divine power being God Omnipotent His right hand and his holy arme hath gotten him the victory 5. The glory of the salvation of man by this meanes is most justly to be ascribed to him alone and to be called his salvation because he devised it and brought it about immediately by himself and causeth to proclaime it in his own Name to the world by the preaching of the Gospel so it is in all these respects his salvation The Lord hath made known his salvation 6. The way how Christ maketh known his salvation and maketh us partakers of his salvation is by making known his righteousnesse or the righteousnesse of faith and making us partakers thereof by the preaching of it among the Gentiles His righteousnesse hath â—…e openly shewed in the sight of the heathen 8. Whatsoever promise he hath made to the Jewes he doth not forget it but whatsoever cloud is come upon that Nation all the mercies and promises made to them shall all be performed He hath remembred his mercy and his truth toward the house of Israel 9. The fulnesse of the Gentiles shall be made partakers of the Covenant of Grace with the true Church of the Jewes All the ends of the earth have seen the salvation of our God Ver. 4. Make a joyful noise unto the LORD all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the LORD with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyful noise before the LORD the King From the repeating of the exhortation to the whole earth Jewes and Gentiles and calling formusical instruments to expresse this joy whereby the paedagogie of the Church under the ceremonial law which now is abolished taught them the greatnesse of the spiritual joy of Christs coming Learn 1. The joy of faith the joy allowed unto beleevers in Jesus Christ is unspeakable and full of glory which cannot be exp essed by words or humane voice for this the varie y of musical instruments in Gods praise at the offering of the sacrifices did shadow forth under the law and here it is signified by this exhortation to sing with the harp trumpet aâ—…d cornet and that with special relation to Christ as King in Sion Make a joyful noise before the Lord the King Ver. 7. Let the sea roare and the fulnesse thereof the world and they that dwell therein 8. Let the floods clap their hands let the hills be joyful together In the exhortation directed to the dumb creatuees sea floods and hills that they should utter Songs of joy 〈◊〉 1. The setting forth the praise of Christ for the Redemption of sinners may not only furnish work to all reasonable creatuâ—…s but also if every drop of water in the sea and in every river and flood every fish in the sea every fowle of the aire eveâ—…y living creature on the earth and whatsoever else is in the world if thâ—…y all had reason and ability to expresse themselves yea and if aâ—… the hills were able by motion and gesticulation to communicate their joy one to another there is work for them all to set out the praise of Christ for Let the sea roare and the fulnesse thereof the world and they that dwell therein Let the floods clap their hands c. doth import so much 2. As the Lord can never be sufficiently praised for salvation through Christ so cannot any hearers dutifully and as becomes them hear this doctrine without great jov or stirring up themselves to rejoyce therein for if senselesse creatures in their own kinde be called upon to rejoyce much more sinful men to whom the graçe of Christ is offered and for whom the work of Redemption is wrought Ver. 9. Before the LORD for he cometh to judge the earth With righteousnesse shall he judge the world and the people with equity The reason of all this joy is rendered in this that Christ is coming to judge the earth and the world righteously and to judge his own people in special Whence learn 1. All the joy conceived for the Redemption and Salvation wrought by Christ and all the joy which floweth from his righteous Government should be offered unto God in sincerity as a part of worship and thankful acknowledgement of his gracious gift for the exhortation is not to rejoyce simply but to rejoyce before the Lord. 2. Christ is very God essentially JEHOVAH before he be incarnate and when he cometh into the world by assuming our â—…ature he is the same Rejoyce before the Lord or Ichovah for he cometh to judge the earth that is Christ who is Iehovah cometh to judge the earth 3. It was soretold that the work of governing the Church and of â—…uling the whole earth for the Churches behoof is committed unto Christ incarnate or to Christ coming into the world He comcth to judge the earth 4. Christ shall guide the whole world so as all wrongs shall be condemned and be taken order with his own people shall have injuries done to them avenged and themselves directed protected and comforted With rightcousucsse shall he judge the world 5. As Christ shall reward every man according as his works have been and do no man wrong so shall he make his
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did