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
They onely consult to cast him down from his excellency 5. Not truth and light but darknesse error falshood and deceit is the pleasure of the wicked They delight in lies 6. When the wicked do minde their worst against the godly then will they speak fairest words unto them to see whether by falshood or force they can prevail most to draw them off their good course they blesse with their mouth but they curse inwardly Ver. 5. My soul wait thou onely upon God for my expectation is from him 6. He onely is my rock and my salvation he is my defence I shall not be moved 7. In God is mâ—… salvation and my glory the rock of my strength and my refuge is in God In the third place he strengtheneth his faith and his hope that he may be able to endure trouble till the sin of the wicked be ripe and their judgement be executed Whence learn 1. Our resolution patiently to keep silence in waiting on God and our putting oâ—… resolution to practice do differ our practising is so short of our resolution that we had need to be stirred up and to stiâ—…re uâ—… our selves to our duty And as Satan is still moving new pertuâ—…bations so have we need of and must study to have new confirmations My soul wait thou onely upon God 2. They that do expect their help from â—…od must not expect help from any other art no not when thâ—…y shall use all means lawful for thâ—…it delivery but the successe must be without haste making patiently waited for from God alone Wait thou onely on God for my â—…xpectation is from him 3 The grounds of confidence are able to abide new asâ—…aults and must be brought forth and averred so oâ—…t as they aâ—…e opposed for he eunto the new stirrings of the same tentations he opposeth this over gain He only it my rock he is my defence and my salvation And whâ—…eas he â—…aid before I shall not greatly be moved nâ—…w he saith more confidently I shall not be moved anâ—… yet more he riumphs in the Lord he is my salvation and glory whicâ—… he speaketh in regard of hope to have all good which he neâ—…ed And lastly in regard or supply in whatsoever wants and deliveâ—…y from all evill he saith He is the rock of my strength and my refuge is in God and so his faiâ—…h doth setâ—…e it 〈◊〉 and tentations are overcome Ver. 8. Trust in him at all times ye people poure out your heart before him God is a refuge for us Selah 9. Surely men of low degree are vanity and men of high degree are a lie to be laid in the balance they arâ—… altogether lighter then vanity In the fourth place he exhorteth all men to place confidence upon God partly because God is able to give deliverance as a place of refuge and partly because men whether great or small few or many cannot but deceive and disappoint the man that trusteth in them Whence learn 1. The duty of the comforted and victorious believers is to communi are the fruit of their experience for stâ—…gthening their bâ—…ethren and edification of others as their calling permitteth them as David doth here Trust in him at all times ye people 2. Whatsoever condition how hard soever we fall into the gâ—…ace of God and grounds of confidence in God must not be lost but alwayes made use of Trust in him at all times 3. As a guilâ—…y conscience hâ—…avy trouble misbeliefe and suspicion of Gods good will do lock up the heart in sorrow so any measure of faith in God going to him by prayer doth ease the heart and layeth the burden of grief down before the Lord ye people poure out your heart before him God is a refuge to us 5. The way to place our confidence in God is to lift our confidence off all creatures and in special off men of superior or inferior ranks and the way to lift our confidence off the creature is to conâ—…der the inability of men to help us except God make them do it and that without God they are nothing worth to us men of low degree are vanity 6. Whosoever do trust on men higher or lower are suâ—…e to be deceived of their expectation and of whatsoever mans help can promise and if we will not be deceived the voice of God and experience of his Saints may give us certainty of the truth of the doctâ—…ine for out of experience David saith Surely râ—…en of low degree are vanity c. 7. Carnal confidence is not onely unable to help a man when he hath most need but also bringeth damage unto him and makes him to finde God in his jealousieâ—… an adversary and just Judge to plague and to curse him and so if the matter be well weighed creature-help and creature-comfort when it is relied upon is worse then no help Being laid in the balance they are altogether lighter then vanity Ver. 10. Trust not in oppression become not vain in robbery if riches increase set not your heart upon them 11. God hath spoken once twice have I heard this that power belongeth unto God 12 Also unto thee O Lord belongeth mercy for thou renderest to every man according to his work The other part of the exhortation doth forbid to trust in oppression or riches or power or greatnesse of place because God disposeth of all things is he pleaseth shewing mercy to such as do trust in him and rendering to every man according to his work Whence learn 1. There aâ—…e many more idols then one to draw away a mans heart from God so when trusting in men of high degree and low degree is cast down then oppression robbery riches stand up and take Gods room in the heaâ—…t as here we see 2. It is more hard to divert a man from confidence in himselfe and what is in his own power then to draw him from confidence in men of bigheâ—… or lower degree Therefore after câ—…sting down of carnal coâ—…fidence in men high or low he 〈◊〉 confidence in whatsoever a man is able to do by himselfe as might and riches â—…nd 〈◊〉 of high placâ—… Trust not in oppression if riches increase c. 3. Whâ—…soever is confidenâ—… by his own strength and might to 〈◊〉 his businesse against any man and to do his adversaâ—…y two wrongs for one shall findâ—… himselfe to have disobeyed Gâ—…d and to â—…ve been pronâ—… iâ—… a matter of noâ—…hing Trust not in oppression become not vain in robbery 4. It may stand with godlinesse and trusting in God to be rich but not to hâ—…ve our heart set upon riches eiâ—…her to gather or keep them either to rejoyce in them or to be proud becâ—…use of them If riches increase set not thy heart thereon 5. Nâ—…hing is able to settle mans confidence in God and to keep his hâ—…art from idâ—…ls or carnal confidence in creatures or to bear in upon others this two fold duty save the powerful impâ—…ession of the 〈◊〉 Word of God
put to confusion yet it shall not be for ever if they do not take shame unto them by distrust they shall never have cause to be ashamed Let me never be put to confusion Ver. 2. Deliver me in thy righteousnesse and cause me to escape incline thine eare unto me and save me The second petition is more special for safety and delivery from his enemies Whence learn 1. The righteousnesse of God is a pawne unto the godly that their lawful petitions shall be granted and specially when they seek delivery from their ungodly adversaries Deliver me in thy righteousnesse and cause me to escape 2. When the Lord giveth a heart to a beleever to pray he will also grant him audience and a good answer Incline thine eare unto me and save me Ver. 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortresse The third petition is that the Lord would shew himself to him in effect what he hath engaged himself to be unto beleevers according to the Covenant Whence learn 1 What the Lord is to his people by Covenant he will be to them the same effectually and in deed as their need shall require and as they shall imploy him Be thou my strong habitation 2. The goodnesse of God covenanted to his people is not for one good turn but for every good which they need not for one day but for daily use making and constant enjoying of it Be thou my strong habitation where â—…to continually I may resort 3. As the Lord hath all means all second causes all creatures at his command being Lord of hostes to execute whatever he doth give order for to be done so hath he really set his active providence on work to accomplish what he hath covenanted to every believer Thou hast given commandment to save me for thou art my rock and fortresse he giveth his believing in God who is his rock as a reason of his saying that God was about to save him Ver. 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5. For thou art my hope O Lord God thou art my trust from my youth 6. By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels my praise shall be continually of thee The fourth petition for delivery is strengthened by reason taken from the wickednesse of the enemy ver 4. from his own confidence in God ver 5 and from his long experience oâ—… Gods kindnesse unto him in time past ver 6. Whence learn 1. It is a great advantage to be a Confederate with God when we have to deal with his enemies and ours in any debate Deliver me O my God saith he out of the hand of the wicked 2. The integrity of the beleever in a good cause and the iniquity of their adversaries in their ill cause are good tokens of the beleevers victory over them Deliver me out of the hand of the unrighteous and cruel man 3. Confidence in God avowed against all tentations in Gods presence and specially when it is of long standing is so strong an argument of being heard in a lawful petition that it may perswade the beleever he shall speed Deliver me for thou art my hope O Lord God thou art my trust from my youth 4. True thankfulnesse will not passe by common benefits and true faith will reade special love in common and ordinary favours and make use thereof amonâ—… other experiences for strengthening of faith By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels 5. The forming of us in the belly and the common benefit of birth and bringing forth quick into the world is a smothered wonder and so glorious a work of God that he deserveth perpetual praise from us for that one work Thou art he that cook me out of my mothers belly Ver. 7. I am as a wonder unto many but thou art my strong refuge 8. Let my mouth he filled with thy praise and with thy honour all the day The fifth petition is strengthened with reasons taken from his hard condition and from the opportunity of Gods having glory by his delivery out of it Whence learn 1. The exercise of the Lords children is sometimes so strange to the beholder as the world doth wonder at them I am as a wonder unto many 2. Knowledge of Gods Word and wayes and faith in his Name maketh a believer not think strange whatsoever fiery trial come upon him but to rest on Gods will whatsoever befall him I am as a wonder unto many but thou art my strong refuge For faith doth not judge of it self as the world judgeth but as God hath judged and spoken of it in his Word 3. The more strange the exercise of the godly be the more glorious is the Lords upholding of them in it and delivering of them out of iâ—… and for the hope of the glory which shall redound to God by such exercises the hardship should be the more patiently born and the delivery sought and expected more confidently that it shall come when it may be most for Gods praise I am a wonder unto many let my mouth be filled with thy praise and with thy honour all the day Ver. 9. Cast me not off in the time of old age forsake me not when my strength faileth 10. For mine enemies speak against me and they that lay wait for my soule take counsel together 11. Saying God hath forsaken him persecute and take him for there is none to deliver him The sixth petition is strengthened with reasons taken from his own old age and weaknesse and from his enemies malice Whence learn 1. Such as have been the Lords servants in their youth may be sure to find God a good and kind Master to them in their old age Cast me not off in the time of old age 2. Infirmities in Gods children shall not move loathing and casting off but pitying and cherishing of them that they may be supported in their weaknesse Forsake me not when my strength faileth 3. The world conceiveth that God doth cast off his children when he doth bring them under any sad calamity and by this means do think that they have not to do with Gods children when they persecute his dearest servants yea and they encourage themselves to persecute them the more that God doth afflict them Mine enemies speak against me and they that lay wait for my soul take counsel together saying God hath forsaken him persecute and take him for there is none to deliver him 4. The misconstructions of the world their plots and conspiracies against the godly their evil speeches of them their resolved cruelty to undo them are so many arguments of good hope that God shall deliver them Forsake me not for mine enemies speak against me c.
not in his wayes If Israel had walked in my wayes the haters of the Lord should have submitted themselves or lied unto him as the Word will bear 5. There is no means to perpetuate a visible Church in any place but to walk in the Lords wayes If Israel had walked in my wayes c. their time should have endured for ever 6. Obeying the voice of God that is the embracing of the offer of grace and reconciliation with God through the sacrifice of the Messiah Christ and studying to walk holily as persons reconciled is the only way of coming by true felicity the only way of being furnished with all things necessary for life and salvation the onely way of having large allowance from God of sweet and satisfactory food for entertaining of spiritual life and communion with God promised here under the similitude of earthly food He should have sed them with the finest of the wheat and with the honey out of the Rock should I have satisfied thee PSAL. LXXXII A Psalme of Asaph THis Psalme agreeth with the time of Davids persecution by Saul and his Counsellors the Peeres of the land wherein the Psalmist comforteth himselfe in Gods supremacy and his Judging of all Judges on the earth for exercising whereof God cometh unto their meeting ver 1. Then challengeth them for their injustice and oppression ver 2. Thirdly readeth the law and rule of their duty unto them ver 3. 4. Fourthly condemneth them as guilty ver 5. Fifthly pronounceth sentence of doom upon them ver 6 7. And then the Psalmist closeth the Psalm with prayer ver 8. Ver. 1. GOd standeth in the congregation of the mighty he judgeth among the gods From the Lords presence in the Assembly of Judges Learn 1. The name of a Congregation or Church is given in Scripture in the orderly meeting of Rulers and Governours met for the execution of their office as here God standeth in the Congregation or Church of the mighty 2. No Judge is absolute Lord over a people but in subordination to God who is Judge above all Judges and will judge of all the decrees of Judges under him God standeth in the congregation of the mighty he judgeth 3. God doth put his Name upon civil Magistrates and hath clothed them with honour that as their eminency is a part of his image so their decrees should be such as God will owne He judgeth among the gods Ver. 2. How long will ye judge unjustly and accept the persons of the wicked Selah From the Lords challenging of them for their partiality and injustice Learne 1. Men in honour and power readily do forget God their Master and Sovereign Lord and do neglect to do justice according to their office the splendour of their power doth make them forget their duty to God above them and to their subjects under them as the instance of the Rulers of Iâ—… sheweth who had Gods expresse law in stead of Acts of Paâ—… ment and God dwelling in the midst of them in a wondeâ—… manner for direction in extraordinary cases even they 〈◊〉 judge unjustly 2. Corrupt Judges are inclined to shew 〈◊〉 only to the wicked and are partiall when the cause of the wicked cometh before them Ye accept the persons of the wickâ—… 3. Albeit the Lord keep peace for a while yet will he no alâ—… be silent but at length will call them to an accompt How 〈◊〉 will ye judge unjustly Ver. 3. Defend the poor and fatherlesse do justice to the afflicted and needy 4. Deliver the poor and needy ridde them out of the hand of the wicked From the rule of justice which is set to Magistrates Leâ—… 1. The touchstone of Magistrates justice is in the causes and cases of the poor fatherles afflicted and needy who are not able to attend long their suits of law have no friends nor money to deal for them to whom therefore the mighty should be eyes to direct them and a staffe to their weaknesse to support and helpe them to their right Defend the poore and fatherlesse is justice to the afflicted and needy 2. As the poor and afflicâ—… have need of the Judges help to clear their right when they seek justice so also when they are unjustly drawn to the 〈◊〉 or any way oppressed the mighty or Judges should interpose for their reliefe and rescue the oppressed from the oppressour Deliver the poore and needy ridâ—… them out of the hand of the wicked Ver. 5. They know not neither will they understand they walke on in darknesse all the foundatioâ—… of the earth are out of course From the condemnatory sentence for their guiltinesse Lâ—… 1. It is a great fault in a Judge not to know the duty of his office or not to acquaint himself with the solid rules of justice for upon this ground are they here pronounced gâ—…ty They know not 2. It is a great fault when a 〈◊〉 〈◊〉 to refuse instruction information and direction â—…ed from the Lords Word as here Neither will they underâ—… 3. It is yet most culpable of all for any man but to â—…ges in special to go on still in a sinful course They walk on 〈◊〉 darknesse 4. When justice and judgement-seats are corrpted and Judges do not mind justice in their places then the â—…ars of that land or kingdome must stagger and all matters 〈◊〉 to ruine or a perillous alteration All the foundations of the 〈◊〉 or of the land are out of course saith the Lord where the foresaid injustice or faults in Governours are found Ver. 6. I have said Ye are gods and all of you are children of the most High 7. But ye shall die like men and fall like one of the princes From the sentence of doome pronounced against them Learn 1. Princes Magistrates chief Rulers and Judges have allowance from God of honour power and strength tribute and revenues for the better discharge of their office under him I have said Ye are gods and all of you are children of the most High that is I have put the image of my superiority on you and given you preheminence of place power and gifts over others in my Name 2. Great places among men do not exempt any man from Gods power justice and judgement but all men great men no lesse then others must die and come to judgement as hath befallen others before them A Prince among Gods people who doth not execute justice as becometh Gods servant shall be punished as profane persons are who rule without the pale of Gods Church But ye shall die like men and fall as one of the Princes 3. The meditation of death and judgement following on it is a pressing motive unto amendment of life for this is 〈◊〉 before men of high place who do not stand in fear of their subjects Ye shall die like men and fall as one of the Princes Ver. 8. Arise O God judge the earth for thou â—…lt inhert all nations From the close of the Psalme by this
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
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
sin against the conscience in a renewed man defileth it throughly and desaceth the work of thâ—… holy Spirit openeth the flood-gate of natural corruption to the pollution of the whole frame of a holy heart openeth the way unto and strengthens the work of an evill and deluding spirit yet no principle of grace in the renewed man is able to remove this evill but the removing and remedying of it must be by the immediate work of Gods own omnipotent hand This work is no lesse then creation therefore saith he Create in mo a cleane heart and renew a right spirit within me that is it is not in my power to clear my conscience and my polluted heart or to set my perverted spirit in a right frame again but thy creating and renewing power which borroweth nothing from the creature must do it create in mo importeth this 7. Albeit a renewed soul cannot be utterly cast off from God nor be berest utterly of saving grace once bestowed on him yet if he grieve the Lords Spirit by presumptuous sinning his assurance of standing in Gods favour may be mightily brangled and he put in 〈◊〉 of losing the possession of what is behinde of the saving work of Gods Spirit in him especially when he considereth that his provocation doth deserve no lesse at Gods hand Therefore saith he Cast me not away from thy presence and take not away thy holy Spirit from me 8. Nothing is so terrible to a renewed soul which hath been sometime sensible of Gods favour and sure of the presence of his Spirit as to be shut out from Gods favour and sever'd from the communion of his Spirit as this prayer testiâ—…ieth Cast me not away c. 9 As a beleever may come to assurance of his own salvation and when he keepeth a good conscience may sweeâ—…y rejoyce therein so when he seeth that the pleasure of sin hath marred this joy unto him he cannot rest nor be quiet till he recover the assurance he had and his wonted joy be joyned therewith restore unto me the joy of thy salvation 10. The godly by their fall should learn sensibly to acknowledge their own weaknesse and their need of the supporting strength of Gods Spirit and to account the hands of Gods Spirit keeping them in order and in Gods obedience to be their only freedome Therefore David after prayer to have the joy of Gods salvation restored unto him 〈◊〉 lost he should lose it again if he were left to himself doth 〈◊〉 another prayer Upâ—… me with thy free Spirit 11. As the end of seeking merâ—…y to our selves should be this that we may be 〈◊〉 to be instruments of glorifying God and saving of others so the sensible feeling of mercy which is sought after doth greatly encourage a man to the work Then will I teach transgressours thy wayes Then that is when the joy of Gods salvation is restored to me and I confirmed somewhat in the grace of God 12. As the way which God keepeth in manifesting his justice against transgressours and his mercy to self-condemned sinners flying to him in Christ is not known by nature to sinners so long as they go on in their evil course or before they be effectually taught to know both so none is so â—…it to teach and perswade them of this mystery as they who by frequent experience are acquainted with the wayes of God Then will I teach transgessoâ—…rs thy wayes 13. The communicating the knowledge and experience of Gods justice and mercy according to every mans place and calling is a good means of converting of others who know no such thing I will teach others thy wayes and sinners shall be converted unto thee Ver. 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse He prayeth the fourth time for remission of sin and namely of that fearful and bloody transgression in the matter of Urâ—… which now did most trouble his conscience Whence learn 1. As the conscience doth passe upon particulars in the midst of confused challenges for multitudes of sins so doth it presse some particulars more eagerly then other some according as it is set on work as here the guiltinesse in the matter of Bathsâ—… and Uriah presseth David deliver me from blood-guiltinesse 2. Though sin seeme pleasant at the beginning yet at length it is found a devouring enemy from which none can deliver a soul save God alone Deliver me from blood-guiltinesse O God 3 Upon the general grounds of the Covenant of Grace made with us for salvation through Christ must a soul seek to have particular mercies Deliver me thou God of my salvation 4. The righteousnesse of God which standeth in the remission of sin and imputation of Christs obedience unto us through faith according to Gods promise is the matter of our joy and song of praise to God which song a soul being in thraldome by self guiltinesse can hardly sing but after the intimation of pardon will sing 〈◊〉 chearfully Deliver me from blood-guiltinesse then shall my tongue sing aloud of thy righteousnesse Ver. 15. O Lord open thou my lips and my mouth shall shew forth thy praise 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offering 17. The sacrifices of God are a broken spirit a broken and contrite heart O God thou will not despise He pursueth this fourth petition for remission of sin with 〈◊〉 request for enlarging of his heart and furnishing him with mâ—…te and ability for praising of God Wherein he sincerely renounceth all confidence in external ceremonies of the Law oâ—… in any thing else which he could performe Whence learn 1. Howsoever proud spirits think that they can do any thing they please in Gods service yet a humbled soul under exercise knoweth that it is God that giveth both to will and to do of his good pleasure such a man knoweth that the habit of grace is a gift and the bringing forth of the habit to exercise is another gift he knoweth that when one hath gotten grace to will to praise God he must have grace to put this will to act effectually This the Psalmist doth acknowledge and prayeth open thou my lips and my tongue shall show forth thy praise 3. Whatsoever holy ordinances and outward services God doth prescribe to his Church they are not required for satisfaction of his justice nor are they the maine thing he is pleased with but they are meanes onely to lead men to himself in Christ in whom onely justice findeth satisfaction and man findeth strength to go about the worship that so God himself may have all the praise of our services Therefore David giveth it for a reason of his former petition for thou desirest not or thou hast not pleasure in sacrifice 4. That which God aimeth at we should most intend and what he is well pleased with we should most endewâ—… Thou desirest not sacrifice else would I give it
in his particular calling him elâ—… King now when he was a baniâ—…ed man in the wildernesse of Iudah The King shall rejoyce saith he 2. The tâ—…ue ground of a beleevers joy is not the gift he receiveth from God how great soever it may be but the good will of the giver even God himself The King shall rejoyce in God 3 Every true worshipper of â—…od whose property is tâ—…uly to feare the tâ—…ue God and the cogniâ—…ance of whose sinâ—…y is his on ciencâ—… king of an oath shall have matter oâ—… gloâ—…iation after while pâ—…nt suffering in time of trial Every one that sweareth â—…y himâ—… all glory 4. The born-down righteousnesse of hâ—…dly aâ—…o their cause by the lies slanders and calumâ—…ies oâ—… the wicked shall be brought to light in due time and the wicked mâ—…e ash med of their lies The mouth of them that speak lies shall be stopped PSAL. LXIV To the chief Musician A Psalme of David THis Psalme hath two parts In the former is Davids heavy complaint unto God against his deadly enemies laid forth before God in sundry particular evidences of their malice ver 1 2 3 4 5 6. And in the latter part is the Lords comfortable answer unto him by giving him assurance of Gods judgement coming on them to their own and others astonishment and to the comfort of the godly ver 7. 8 9 10. Ver. 1. Heare my voice O God in my prayer preserve my life from feare of the enemy 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of iniquity In his prayer he requesteth first in general for delivery of his life from the secret plotting and oftenpractising of his enemies against him Whence learn 1. Present danger is able to force out cryes to God and such earnest prayers poured out in extreme necessity shall not want an answer â—…eare my voice O God in my prayer 2. The danger cannot be so great wherein help may not be had from God he is so near to a supplicant so powerful and so ready to save the man who hath made God â—…is eâ—…ge Preserve my life from feare of the enemy 3 God can so overrule and outwit the devices of our enemies that they shâ—…ll either not light upon the meane whereby they might overtake us or shall make them misse of their intent in case theiâ—… device be probable Hide me from the secret counsel of the wicked 4. What the wicked cannot do against the righteous by craft they will pursue with open violence but God as he is wiser in counsel and able to be fool them so is he stâ—…onger in power and able to break them Hide me from their insurrection 5. That we may have the greater confidence to be delivered from our enemies we had need to be sure we are in a good cause and that our adversaries have a wrong cause Hide me from the workers of iniquity Ver. 3. Who whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 5. They encourage themselves in an evil matter they commune of laying snares privily they say Who shall see them 6. They search out iniquities they accomplish a diligent search both the inward thought of every one of them and the heart is deep Here he complaineth of his enemies and layeth forth several degrees of their desperate wickednesse before God as so many arguments to strengthen his saith and hope for delivery from them Whence learne 1. The benefit of a good cause and of a good conscience appeaâ—…eth bâ—…st in a strait when nothing can help a man against his enemies save God alone as here appeareth in Davids case 2. Calumnies and slanders against the godly are very cruel weapons for not only hurt they the estimation of their good cauâ—…e and personal good behaviour but also do stirre up all men to take their lives They whet their tongue as a sword and bend bend their bows to shoot their arrows bitter words 3. There is no fear against a privy slander a man is wounded ere he is aware and no mans innocency or integrity of life can be a guard against the shot of a calumniators tongue they shoot in secret at the perfect suddenly do they shoot at him 4. Because only God can heal the wound of a slander and sustaine the man in the conscience of his good cause and carriage till he clear him the righteous must content himself to referre the matter to God as David doth here 5. Gâ—…dlesse men are dangerous enemies for they fear not God and so have no powerful restraint within them from doing any mischief and the more they sinne they take the greater boldnesse to sinne more they encourage themselves in an evil atter 6. The wit and wickednesse which is wiâ—…hin themselves will not suffice their devillish intention therefore they seek all help they can finde from without They commune of laying snares privily 7. They seek how they may overtake the mans person after they have killed his good name and cause with calumnies and bitter aspersions Yea Satan so blindeth them that they neither look to God the avenger of such plots and practises nor do they consider that God seeth them and they think their pretences before men are so thick 〈◊〉 covering that no man can see through them They say Who shall see them 8. If there hath been any slander of the upright mans misdemeanour in any former time which for the falshood of it is evanished they make search after it to waken it up again and if there be any possibility to devise new inventions with any probability they go about it busily yea they search hell it self to finde out how to bring a mischief upon the upright They search out iniquities they accomplish a diligent search 9. Last of all their wickednesse is unsearchable the uncontrolled bent of their wicked wit and will assisted with what Satan can suggest furnish and stirre up all is imployed and it is hard to say whether their wit or will be most wicked and do draw nearest to hell but it is sure to say of both Both the thoughts of every one of them and the heart is deep Ver. 7. But God shall shoot at them with an arrow suddenly shall they be wounded 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing 10 The righteous shall be glad in the LORD and shall trust in him and all the upright in heart shall glory In the latter part of the Psalm is set down his prayer and confidence of justice to be executed against his enemies and mercy to be shewn to him and to all the godly Whence learn 1. The godly want not a friend to
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
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
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
Ver. 12. O God be not farre from me O my God make haste for my help 13. Let them be confounded and consumed that are adversaries to my soule let them be covered with reproach and dishonour that seek my hurt The seventh Petition for delivery and disappointing of his enemies is strengthened with reasons taken from the Covenant between God and him and from the glory which God shall have by shaming his enemies Whence learn 1. When tentations are most dangers are greatest and the assault is strongest then doth the believer draw nearest unto God and hold him most closely O God be not farre from me c. 2. Relying upon and avowing of the Covenant between God and the soul of a Believer is able to bear the greatest stresse whereunto tentations and troubles can drive him O my God make haste for my help 3. God for the glory of his justice against the wicked and the glory of his grace to his own shall pour confusion consumption reproach and dishonour upon persecutors of righteousnesse and adversaries of his suffering servants Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Ver. 14. But I will hope continually and will yet praise thee more and more 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 16. I will go in the strength of the Lord God I will make mention of thy righteousnesse even of thine onely In the latter part of the Psalm is the Psalmists confidence to be delivered set forth in four evidences thereof The first is his resolution to persevere in hope to be helped and in praising of God and relying only on the Lords power and righteousnesse and not on his own strength Whence learn 1. He that is resolved to persevere in hope may be sure of a gracious event out of his trouble But I will hope continually 2. Resolute hope comforteth enlargeth and stirreth up the heart unto more and more praising and thanksgiving I will hope continually and I will yet praise thee more and more 3. The matter of the continual praise of God is partly his righteousnesse whereby he keepeth his promise not only according but also above condition and giveth also remission of sins which did deserve wrath and partly his deliverances which he giveth to his children out of danger of body and soul My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 5. Because in troubles a mans own strength will fail him and fail him also in commanded duties therefore the believer must renounce confidence in his own ability in both cases and lean to the furniture of God I will go in the strength of the Lord God 6. Because the conscience of sins and sinfulness still doth stare the Believer in the face and all to discourage him the Believer must renounce all confidence in his own holinesse and relie upon the imputed righteousnesse of Christ onely which is called the righteousnesse of God by saith being witnessed unto both by the Law and Prophets Rom. 3. 21. I will make mention of thy righteousnesse even of thine onely for in the point of justification and absolving of us from sin this righteousesse of God only hath place Veâ—… 17. O God thou hast taught me from my youth and hitherto have I declared thy wonderouâ—… works 18. Now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this generation and thy power to every one that is to come The second evidence of the Prophets confidence to be delivered is the experience of Gods kindnesse for time past making him with comfortable assurance of being heard to pray for the continuance of that same kindnesse for time to come Whence learn 1. We are all of us ignorant of God and his wayes till he teach us by his Word and by his Spirit and by his giving to us experimental knowledge thereof O God thou hast taught me from my youth 2. The conscience of sincere endeavour to make use of Gods gifts to us for the glory of God and edification of others according to our place is very sweet and comfortable in the day of trouble and giveth much encouragement in approaching to God Hitherto have I declared thy wondrous works 3. He that hath had long experience of Gods mercy to himselfe and thankfully doth acknowledge the same may assure himselfe that the course of Gods kindnesse to him shall not be broken off O God thou hast taught me from my youth now also when I am olâ—… and gray-headed forsake me not O Lord. 4. It is a noble designe for a man who hath received gifts whereby he may glorify God and edify his people to destinate all the dayes he hath to live to serve his own generation and the posterity in the communicating to them what he knoweth of the Lords all-sufficiency and not to love to live in this world except for this end Forsake me not untill I have shewed thy strength to this generation and thy powâ—…r to every one that is to come Ver. 19. Thy righteousnesse also O God is very high who hast done great things O God who is like unto thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 21. Thou shalt increase my greatnesse and comfort me on every side The third evidence of his confidence to be delivered is his looking to the unsearchable fountain of Gods wisdom faithfulnesse and omnipotency and his expecting from this well-spring that as large consolation shall come forth to him as he hath had a large measure of troubles Whence learn 1. Albeit the effects of Gods wisdome faithfulnesse and omnipotency be neer unto us and do fall under our sense in his daily operations yet the fountain thereof which is Gods own perfect on is unsearchable incomprehensible and incomparably great Thy righteousnesse O God is very high who hast done great thâ—…ngs O God who is like unto thee 2. That which we see of the Lords works may lead us up to know what is not seen in relation to difficulties and power of men and to see what he is able to do and when we see the invisible God we cannot choose but admire his Majesty and exalt him as Sovereign over all and then and not till then that we give him the honour of omnipotency and faithfulnesse can the heart rest and be quiet Thy righteousnesse O God is very high who hast done great things who is like to thee 3. He tha acknowledgeth Gods justice and wisdome in his troubles may look to see Gods power and grace no lesse evident in his delivery and consolation and he who in trouble hath seen his own infirmity emptinesse and death may look to see Gods power and
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
which is the break-neck of the wicked may readily be a stumbling-stone for a time to the godly that which is the irrecoverable deadly sickness of the wicked may be the hot fever or distemper of the godly for a season In special as the wicked man at all times doth look only to this present world and to what may make him prosperous or miserable in this present life so it may befal the godly man also in a fit at a time to look only upon temporal prosperity and trouble as here we see the Psalmist looketh only to his present troubles For all the day long I have been plagued never a word here of his sweet consolations and man fold benefits bestowed on him 5. To finde some new crosse daily either from Godimmediately or from the world or from Satan or from our own corruption is no strange thing to the godly All the day long I have been plagued and chastened every morning saith the Psalmist even while he was daily cleansing his heart and washing his hands so doth divine wisdom see it fit for the good of his children and glorifying of his own Name Ver. 15. If I say I will speak thus behold I should offend against the generation of thy children Thus have we seen his tentation In the next place we have his wrestling with it by bringing this conclusion suggested by Satan to a further examination and first of humane reason wherby he perceiveth that if this conclusion should be maintained then the Church of God in all ages and all the godly from the beginning of the world should be condemned as miserable souls which consequence he thinketh to be a rash condemning of the constant resolution of the godly wise in all ages past Wheâ—…ce learn 1. Tentations driving at the subversion of faith in Christ and holinesse of life do finde resistance in the heart of a renewed man how farre soever they seem to prevail at first The seed of God remaineth in him the principles of spiritual life the infused habits of saving graces the new creature by Gods up-stirring do make opposition as in this example we see 2. The way to take up and decipher Satans tentations is to consider what they aim at tend unto drive at what may be the consequence thereof If I say I will speak thus then such a thing will follow 3. So long as a tentation remaineth under dispute and is not come to a setled decree and resolved practice it hath not obtained full victory it is with the Psalmist here for all that was suggested and seemingly yielded no more yet but If I say I will speak thus 4. Whosoever doth condemn piety and holy conversation because the world doth so or because trouble doth follow such a course he doth a high injury to all the Saints from the beginning of the world and to God the Author of all holinesse If I should speak thus behold I should offend against the generation of thy children 5. The godly are not the authors of their own spiritual being the making them new creatures is the work of God they are the children of God begotten of him by his Word and Spirit and do resemble their Father in wisdom and righteousnesse so doth the Psalmist stile them in the time of his hard exercise here The generation of Gods children 6. In our disputing with tentations by the weapons of reason we shall do well to make God Moderator of the disputants and to look to God in our reasoning that we may by his testimonies rectifie every thing lest we reason amisse as here the Psalmist doth I should offend against the generation of thy children 6. We ought to reverence the judgement of the godly and the more universally their judgment is one and agreeing together in a point of controversie the more fear should we have to dissent from them as the Psalmists example teacheth us Ver. 16. When I thought to know this it was too painful for me 17. Until I went into the Sanctuary of God then understood I their end 18. Surely thou didst set them in slippery places thou castedst them down into destruction 19. How are they brought into desolation as in a moment they are utterly consumed with terrors 20. As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image In the third place finding himself not yet satisfied he consulteth the Oracle of God revealed in his Scripture and ordinances of his house and so he findeth his doubt resolved and victory over his bitter tentation granted unto him Whence learn 1. When a man doth see himself in a mist and out of the Lords way he is not able by himself to finde it again for the strongest of humane testimonies will not settle him and make him quiet When I thought to know this it was too painful 2. The last refuge of brangled faith is God himself manifesting his will in his Word and Ordinances no setling or satisfaction of doubts in Divinity but by the Scriptures It was too painful for me until I went into the Sanctuary of God that is till I consulted the Scriptures and considered what God had revealed in his Church by his Ordinances this did satisfie and settle him 3. The Lord hath revealed in Scripture what shall be the end and close of mens course who studie not to walk according to his direction how prosperous soever they may seem to be and because the felicity of men is not to be known by Gods outward dispensation of worldly comforts or crosses therefore the mans end must put the difference Then understood I their end 4. Whatsoever alterations and changes the godly man be subject unto in his temporal condition bodily or spiritual yet his felicitie is setled unto him on the rock but 〈◊〉 felicity of the wicked is builded on the sand the 〈◊〉 〈◊〉 are lifted up in that felicity earthly which only they do affect the more near are they to a fall and fearful ruine Thou hast set them upon slippery places 5. Whatsoever may seem to the wicked themselves or to the world or to the godly who look upon the wicked how little appearance soever there be of their fall yet it is decreed it shall be for notwithstanding of all appearance it is said Surely thou hast set them in slippery places 6. As the wicked do not arise unto any greatnesse or power in the world by themselves but the Lord is he that setteth them up for his own glory so they do not fall of their own accord but the Lord doth cast them down beside their own weight they have the throw of the right hand of the Lord who sheweth his power in their overthrow and doth drive them to more deaths then one Thou castest them down into destruction 7. The wicked perish suddenly when neither they themselves nor others are looking for their ruine in a way much more wonderful then their lifting up was They are destroyed how are they
wrath were reserved for the wicked ver 8. Fourthly he promiseth to praise God continually for casting down the wicked and exalting of the godly ver 9 10. Ver. 1. VNto thee O God do we give thanks unto thee do we give thanks for that thy Name is neare thy wonderous works declare From his thanksgiving Learne 1. The Church of God should take out of his hand every beginning of mercies and deliverances with affectionate and frequent thanksgiving Unto thee O Lord do we give thanks unto thee do we give thanks 2. As the Lord is described in his Word so will he be found in his works to wit near at hand and ready to help his people as they stand in need We do give thanks because thy Name is near for this is the neernesse of Gods Name when his powerful gracious selt presence is answerable to what is said of him in his Word 3. Whensoever the Lord doth shew himself for his Churches comfort he doth it in some wonderful means in one respect or other that is a farre other way then any could have expected That thy Name is near thy wondrous works declare Ver. 2. When I shall receive the congregation I will judge uprightly 3. The earth and all the inhabitants thereof are dissolved I be are up the pillars of it Selah From Davids undertaking to govern the Kingdom well when it came all in his power Learne 1. Possession in part of promises made to us doth give good hope to have the whole of what is promised in possession also for When I shall receive the Congregation presupposeth his certain hope and expectation to have it 2. He that is advanced to a civil Kingdom consisting of people in Covenant with God he hath gotten charge to nourish the Church and to procure whatsoever a King civilly can procure to a Church that his subjects may be all of them Gods Church therefore David saith not When I receive the Kingdome but when I receive the Congregation or the Church 3. Foresight of a charge whereunto a man is likely to be called should make him prepare himself and resolve before-hand for doing the duties of that calling as David did before he was possessed in the Kingdome When I shall receive the Congregation I shall judge uprightly 4. When a land is destitute of godly and gracious Governours the whole countrey is left loose both in the matter of Religion and of civil Justice as was seen in Sauls time before David was setled The earth and all the inhabitants thereof are dissolved 5. Kingdomes and Common-wealths have their pillars whereupon they should stand to wit religious and righteous government for I will judge uprightly in the second verse is as good as I will heare up the pillars thereof in the third verse 6. Those that minde the reformation of a land should be sensible of the desolation of it and have not only will but also skill and place of power to 〈◊〉 matters in a right frame as here the Psalmist after saying The land and all the inhabitants thereof are dissolved addeth I bear up or shall beare up the pillars of it And here whatsoever David speaketh or could say was but a shadow of what is to be found in Christ of whom he is a type For the Kingdom and Countrey is ill guided where Christ doth not reign but whâ—… people do subject themselves to him he sets the Kingdom oâ—… Countrey upon true pillars and sustaineth all by his power Ver. 4. I said unto the fooles Deal not foolishly and to the wicked Lift not up the horne 5. Lift not up your horne on high speak not with a stiffe neck In the third place he calleth to minde his own prophecy of the change of affairs and advertisement given by him before to his adversaries not to behave themselves so insolently as they did Whence learn 1. Even in time of trouble the godly by the light of Gods Word may be enabled to foresee and prophecie of the overturning of the wicked from the top of their preserment I said unto the fools Deal not so foolishly saith the Psalmi 2. When the prophecie uâ—…ed according to Gods Word is like to take effect it is no small comfort for beleevers to call to remembrance acts of their beleeving before-hand what they do see in their own time I said to the foolish Deal not so foolishly is a sort of triumph over his enemies here 3. Such as are acquaintâ—…d with true wisdom do justly account all wicked men to be fooles forsakers of Gods teaching and followers of their owne wit and will to the ruine of their own bodies soules houses and same I said unto the fooles 4. The fruit of a wicked mans prosperity is pride vain-glory audacious boasting against the godly wherein they grow more and more insolent against all warnings of Gods Word as this reproof importeth Deal nâ—… foolishly lift not up the horn list it not on high speak not with a stiffe neck Ver. 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Iudge he putteth down one and setteth up another From the first reason of his admonition unto the wicked Learne 1. As the cause of mens pride in a wicked course is tâ—… forgetting of God and of his government in the world on the one hand and a strong conâ—… of their own ability to coâ—… 〈◊〉 designes by their own wâ—… power and industry oâ—… the 〈◊〉 theâ—… hand so the way of wisdom to remedy the evil is to consider that God doth govern the world and that men are nothing but what he pleaseth to make of them Promotion cometh neither from the East nor from the West nor from the South that is howsoever or from whence soever preferment to places of power in the world seemeth to come yet the disposing of places is from a higher hand 2. Places of power and preferment are disposed of only by the wise and righteous pleasure and determination of the supreme Ruler of the world But God is Iudge He opposeth God the Judge his determination unto all the appearances from second causes 3. As God hath a minde for the glory of his grace to try or to correct or to comfort and imploy some men in his service so he putteth them down or setteth them up and as he hath a minde to have the glory of his justice on other some so he setteth them up or putteth them down God is Iudge he putteth down one and setteth up another Ver. 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them From the second reason of the admonition given to the wicked Learn 1. As the Lord doth wisely distribute his benefits and temporal comforts among men to testifie his goodnesse to his creatures so
his own Name on the sinner whatsoever be his priviledge and though he were never so neer to God in external priviledges So a fire was kindled against Iacob and anger also came up against Israel 3. Misbelief is a more grievous sin then men do esteem of it for it calleth Gods truth mercy goodnesse power constancy and all in question and even his justice amongst the rest which if the misbeleever did consider he would not provoke justice against himself by this sin Wrath came up against Israel because they believed not in God 4. They do not believe in God who study not to depend upon him for salvation and for whatsoever is necessary to them for salvation yea they who do not believe that the Lord shall bring them out of every strait in a way most serving to their welfare and for his own honour do not believe in him for salvation so solidly as he requireth of them They believed not in God saith he and trusted not in Gods salvation 5. The more meanes encouragements helps and props to support a mans faith are furnished of God the greater is the sinne of unbeliefe in him As the Israelites misbelief was the greater for Gods miraculous bringing of water out of the rock and Manna from the clouds as here the Israelites misbelief is aggravated thus They trusted not in his salvation though he had commanded the clouds and rained down Manna 6. Man liveth not by bread but by the efficacious Word of God It is so easie for God to rain down victuals out of the clouds as to make them grow out of the ground let him say the Word and it is done He commanded the clouds and opened the doores of heaven and rained down Manna on them to eat 7. The Lord doth provide well for his own redeemed people what the earth doth not yield unto them he maketh the heaven one way or other furnish unto them as when the Israelites wanted the corne of the earth the Lord gave them of the corne of heaven so that man did eat Angels food not that there is corne in heaven or that Angels do eat any corporal food but manna is so called for the excellency of the food that it might have served for food to Angels if they had any need of food 8. The more excellent the benefit is which God giveth the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh as we see in Israels sinne who did not esteem of Manna as they should have done had the Lord sed them with dust of the earth or roots of grasse be any other mâ—…n thing they should have had no reason to complain but when he giveth them a new food created every morning for their cause sent down from heaven as fresh furniture every day of such excellent colour taste smell and wholesomenesse what a provocation of God was it not to be content now in special when he gave them abundantly of it He sent them meat to the full Ver. 26. He caused an East-winâ—… to blow iâ—… 〈◊〉 heaven and by his power he brought in the Soâ—… winde 27. He rained flesh also upon them as dust and feathered fowles like as the sand of the sea 28. And he let it fall in the midst of their camâ—… round about their habitations 29. So they did eat and were well filled for he gaâ—… them their own desire Here the Lord being tempted by a murmuting and unthankfull people to refute their suspicion of his power sendeth theâ—… the most delicate flesh that could be found in the world quailâ—… in abundance till they were all filled Whence learn 1. Tâ—… Lord that he may shew what regard he hath to satisfy good and lawful desires doth sometime grant unto men their unlawfull and unreasonable desires that holy desires may be the better entertained and constantly followed till they be granted as appeareth by the Lords granting of the unreasonable desire of the Israelites after flesh 2. The Lord hath the Commandement of the windes to make them blow from what aire and in what measure he pleaseth He caused an East-winde to blow in the heaven and by his power he brought in the South-winde 3. The Lord can gather so many creatures as he mindeth to make use of at his pleasure he can gather birds and fowles and make their flight longer or shorter as he pleaseth and make them light and fall where he pleaseth and can bring near to mans hand what he hath a mind to give unto him He rained flesh also upon them as dust and feathered fowls like as the sand of the sea and he let them fall in the midst of their camp round about their habitations 4. As the Lord doth grant lawful desires in mercy so also doth he grant sinful desires in wrath So they did eat and were filled for he gave them their own desire 5. When the carnal heart doth meet with the object of his lust he falleth upon it as a beast doth without fear of God or moderation of affection They did eat and were well filled for be gave them their own desire Ver. 30. They were not estranged from their lustâ—… but while their meat was yet in their mouthes 31. The wrath of God came upon them and sleâ—… the fattest of them and smote down the chosen mâ—… of Israel 32. For all this they sinned still and believed not for his wondrous works 33. Therefore their dayes did he consume in vanity and their yeares in trouble In the sixth place he setteth down their impenitency continued in and the Lords judgements poured out one after another upon them Whence learn 1. Sinful lust is unsatiable even when the body is overcharged with the service of it To lust sinfully is a snare but to continue in the slavery of lust is a felling of a mans selfe and a wedding of him unto that lust such was the sin of the carnal Israelites They continued in their lusting and repented not albeit they â—…t time to repent they and their lust did not discord They were not estranged from their lust 2. When men will not be enemies to their own sinful lusts they do provoke the Lord to become enemy to them and to poure wrath on them in the very act of their sinning While their meat was yet in their mouthes the wrath of God came upon them 3. Such as are most head-strong in sinne and take to themselves most liberty to sin and do give example most unto others to sin shall be most notoriously punished High places and eminency in power as it doth not lessen sin but aggravate it so doth it not exempt from judgment but procuâ—…eth that it should be augmented rather as is to be seen here in the punishment of the Nobles and great men in the camp of Israel The wrath of God came upon them and slew the fattest of them and smote down the chosen men of Israel 4. Such is the perversenesse of
and chief in the provocation no wonder to see them also exemplarily punished for as Hophni and â—…hinehas made the sacrifice to be snuffed at so God made their carcases fall in the battel Their Priests fell by the sword 3. When Gods wrath breaks forth against his own people for their provocations he can make publike calamities so great as they shall swallow up domestick miseries yea he can make those that live and are reserved from the sword so weary of their lives as they shall reckon the dead to be more happy then the living Their Priests fell by the sword and their widows made no lamentation Ver. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of â—…e 66. And he smote his enemies in the hinder parts 〈◊〉 〈◊〉 put them to a perpetual reproach In the thirteenth place he sheweth how notwithstanding of all the former provocations and sore judgements the Lord of his own free grace by taking vengeance upon his enemies restored his people to the priviledges of Church and Kingdom Whence learn 1. Howsoever the Lords people draw on judgements upon themselves and deserve to be left in their miseries yet God of his free and constant love to them sendeth relief when they least expect as here is to be seen when his people is in a most desperate condition Then the Lord awaketh 2. As people do sleep securely in their sin when God doth call them to repentance so it is justice with God to misken them in their calamity and to be unto them as one asleep as here he is described 3. God doth not so farre wink at the troubles of his own people but the cry of their misery and the insolency of the enemy against them will awake him When Israel is now as a lost people and their enemies have taken Gods Ark Then the Lord awaked as one out of sleepe and like a mighty man that shouted because of wine 4. Whatsoever weak similitude the Scripture useth to make us conceive somewhat of the Lords operations yet must we alwayes think of him as beseemeth the glory of his majesty leaving the imperfection of the creature from which the similitude is borrowed as the dregs of the comparison to rest with the creature it self as here we are led to do except we should think blasphemous thoughts of God 5. Albeit the enemies of Gods people may be at ease when his people are in trouble and lying under their feet yet God will arise in due time and punish them The Lord awaked and smote his enemies in the hinder parts 6. The dishonour done to God and to Gods people is but for a time and is shortly removed but the recompence of the enemie which do dishonour God is perpetual and everlasting He smote his enemies in the hinder parts to wit with Emerods and a bloody flux And so he pâ—…â—…hom to a perpetual reproach Ver. 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim 68. But chose the tribe of Iudah the Mount Sion which he loved 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance 72. So he fed them according to the integrity of his heart and guided them by the faithfulnesse of his hands In the last place is set down how albeit the Lord did not return to Shiloh with his Ark ver 67. yet he stayed in the land among his people and placed his Ark in Ierusalem and built himself a glorious Temple and Sanctuary on Sion ver 68 69. and setled his people under the government of David a type of Christ exalted from an humble and low condition to be King of Israel ver 70 71. by whom the people were well governed ver 72. From ver 67 68. Learne 1. The Lord can so temper his justice and mercy in his dealing with his people as the effects of both shall be manifest Because he was so dishonoured in Shiloh he will have his justice seen in not suffering his Ark to come there again any more Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim to wit for the tribe that he would most respect or where he would have the residence of his Ark to be there is his justice Again he will not forsake the land or the people of Israel altogether but will dwell in some other part of the land and will take another tribe to have the chief evidence of his respect shewen unto them But he chose the tribe of Iudah there is his mercy with an insinuation of the main means of the mercy which is the coming of Christ in the flesh out of the tribe of Iudah Thus God will not depart from Israel and yet he will noâ—… be found save in the tribe of Iudah out of which came Christ the root and fountain of mercy to all Israel who shall seek unto God through him 2. Whatsoever be the priviledge of the Church universal yet no particular place is to priviledged but God will leave it and take another to dwell in when he is provoked in 〈◊〉 particular place to forsake it for the dishonour done to his Majesty in Shiloh he resused the Tabernacle of Ioseph he refused thâ—… his Ark the chief signe of his presence should have its residence any more in the bounds of Ephraim or Manasseh the sons of Ioseph 3. The cause why God chuseth unto any priviledge one tribe more then another or one person rather then another or one place rather then another is only his own free will grace and love He chose the tribe of Iudah the Mount Siou which he loved From ver 69. Learn 1. In the type of the building of the Temple on mount Sion we are taught that the Church of God is his own edifice who ever be the workmen whom he in his providence doth imploy to build it Therefore is it said He built his sanctuary like high Palaces 2. Albeit the Lords Church may have many troubles and commotions in it yet shall it endure and not be overthrown utterly for ever He built his sanctuary as the earth which he hath established for ever From Ver. 70 71. Learn 1. The Church shall not want a King to defend and protect her for God hath his own chosen servant appointed for the purpose As for the typical Kingdome of Israel he had David so for the Church universal represented by the type he hath appointed Christ the eternal Sonne of God who took his humane nature of the lineage of David to be King mysticall in Sion for ever to be a type of whom he did choose David his servant 2. The Lord to the intent he may not onely shew his sovereigne power whereby he can raise
heathen in our sight by the revenging of the blood of thy servants which is shed 11. Let the sighing of the prisoner come before thee according to the greatnesse of thy power preserve thou those that are appointed to die Secondly they pray for pardon of their sins and delivery from the misery which their sins had procured unto which Petitions sundry reasons are added for strengthening of the faith of the Church Whence learne 1. The sense of sin maketh the afflicted to be patient and submissive unto God without murmuration and their lamentation for their misery doth resolve in prayer and in a prayer for remission of sin O remember not against us former iniquities 2. The onely right way to remedy a miserable condition is to sue for remission of sins and for the renewed evidence of reconciliation for before the Church here do ask any thing for their outward delivery they pray O remember not against us former iniquities 3. A peoples long continuance in sin doth furnish ground of fear of the long continuing of begun wrath and judgement upon them and therefore they pray for the forgetting of their sin that the quarrel being the judgement may be removed O remember not against us our former iniquities 4. When warth and justice are like to consume us and quickly make an end of us a refuge is open to us in Gods tender mercies who cannot destroy utterly a sinner fleeing to his mercy Let thy tender mercies speedily prevent us for we are brought very low 5. When the Lords people are brought low let them not look for a lifting up or reliefe except from God onely therefore say they here Help us O Lord. 6. Such as have laid hold on God for salvation promised in the Covenant may also look for particular deliveries out of particular troubles as appendices of the main benefit of salvation Therefore Help us O God of our salvation say they 7. When men do ask any thing the granting whereof may glorify God they may confidently expect to have it and in speciall when God may be so glorified as his people may also be preserved and comforted Help us say they for the glory of thy Name and deliver us 8. As the conscience of sin useth to step in oftner between us and mercy so must we call oftner for remission of sinne for earnest affection can double and treble the same Petition without babling Deliver us and purge away our sins 9. It is the glory of the Lord to forget sin and when remission of sinnes is prayed for according to Gods promise the Lords glory is engaged for the helping of faith to obtain Purge away our sin for thy Names sake 10. Idolaters are ready to insult over Gods people and their religion and over God also when the Church is afflicted and this dishonour of God true Saints cannot endure Wherefore should the heathen say Where is their God 11. Howsoever the Lord will punish his own people for their sins in the sight of the heathen yet will he not suffer the heathen long to insult over his people or over the true religion but by shewing kindnesse to his people will have the heathen to know that he is their God who will answer for himself and for his people and their religion also Wherefore should the heathen say Where is their God 12. As it doth belong â—…o Gods honour to deliver his people in their distresse so also to punish the persecutors of his Church and blasphemers of his Name Let him be known among the heathen in our sight by avenging the blood of thy servants 13. It is a comfort and encouragement of living Saints to see God avenge the blood of dead Saints slain by their enemies Let him be knowne in our sight by avenging the blood of thy servants 14. As it is no wonder to see griefe and sighing to be the cheer of Gods people when the Lord hath scattered them and they are captive prisoners under their oppressors so may we be sure their tears and sighing shall not be misregarded by God Let the sighing of the prisoner come before thee 15. Albeit it seem impossible to deliver Gods people when they are as condemned prisoners destinated by their enemies unto destruction yet saith seeth delivery very possible to Gods omnipotency According to the greatnes of thy power preserve thou those that are appointed to die Ver. 12. And render unto our neighbours seven-fold into their bosome their reproach where with they have reproached thee O Lord. 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations In the last place they pray for vengeance on their wicked neighbours who mocked them and their Religion in the time of their calamity and thus they close their prayer with a promise to praise God for the granting of their petitions Whence learn 1. Such as rejoyce at the calamity of Gods people and mock them in their misery especially neighbours who should be most comfortable as they are in some respect more guilty then open oppressors so shall they be most severely plagued of God for their cruelty Render unto our neighbours seven-fold into their besom their reproach 2. The mocking of Gods people in their misery especially for their Relgion is the mocking of God and reproaching of him whose servants they are Render them the reproach wherewith they have reproached thee O Lord. 3. When God taketh vengeance on the enemies of the Church then is it seen what interest God hath in that despised company for the Church here is confident that then their relations unto God and Gods care of them shall be evident So we thy people and sheep of thy pasture shall give thee thanks that is we shall come out of distresse and gather our selves together and professe our selves to be thy people and chosen flock and shall praise thee 4. The troubles of the Lords people and their mourning are but temporal and of short endurance but their deliverance and comfort when their troubles are ended is everlasting and no lesse then everlasting duration can suffice them to praise God and thank him for his kindnesse So we thy people shall give thee thanks for ever 5. As the Lords work for his distressed people calleth for thanks at their hands so also doth it call for praise at their hands who shall hear of it and they whose duty it is to give thanks ought also according to their power to stirre up others to praise God with themselves and to stirre up also the posterity in all succeeding ages as the Church here promiseth We will shew forth thy praise to all generations PSAL. LXXX To the chief Musician upon Shoshannim Eduth A Psalm of Asaph THis Psalm given to the Church to be made use of is of the like sad subject with the former and may be applied to the time of carrying away the ten tribes out of the holy land while
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
are now in In former times Israel was as a fruitful vineyard v. 8 9 10 11. but now the Lords protection is removed and they are made a prey to every beastly enemy ver 12 13. Whence learn 1. Adversity bringeth to minde neglected prosperity in time past and the distresse of a Church deprived of former favours putteth a price upon and giveth lustre unto abused mercies looked back upon as here the calamity of the ten tribes or of the whole twelve tribes cast out of their land doth make their delivery out of Egypt their planting in Canaan and the mercies which they felt in that land to appear very glorious and setteth up that their sometime condition in the similtude of a fruitful vineyard 2. There is no fitter similitude then of a vine-tree and of a vineyard to represent the weaknesse of Gods Church and people and Gods care of them to have fruits of faith and obedience from them therefore here and elsewhere is this comparison made use of 3. It serveth much to help the faith of Gods people in their calamity to call to minde Gods begun work among them and in them and for them for when his people do claim to wonted kindnesse the Lord is ready to make his mercy run in the former channel This is the ground of the Churches reasoning here in her supplication to God 4. It is not enough lightly to mention a course of kindnesse shewen to us of God but every part and passage of it is worthy to be marked and prized highly as here 1. Israels bringing out of Egypt is observed and compared to the bringing of a noble plant out of a farre countrey in the Lords own hand Thou hast brought a vine out of Egypt 2. The casting out of the Canaanites is compared to the purging of the ground from stones and thorneâ—… and blocks in comparison of Israel to be planted there Thou hast cast but the heathen and planted it 3. They observe the benefit of enlarging their dwelling for commodious habitation Thou preparedst room for it 4. And their setling in the land Thou causedst it to take deep root 5. And their multiplying in it It filled the land 6. And their riches and power and glory in the land comparable to a wood of Cedars The hills were covered with the shadow of it and the bought thereof were like the goodly Cedars 7. And the spreading of their authority and government according to the bounds 〈◊〉 to their promised possession Gen. 15. 18. from the Mediterranean sea westward to the river Eupbrates eastward She sent out her boughes to the sâ—… and her branches to the river Thus a well ordered Church is like 〈◊〉 pleasant and fruitful vineyard Ver. 12. Why hast thou then broken down her hedges so that all they which passe by the way do pluck her 13. The boare out out of the wood doth waste it and the wilde beast of the field doth devoure it After calling to minde this glorious condition they were in they in a weeping and lamentable manner do compare their present misery with what happinesse once they had and do lay it forth before the pitiful eyes of the Lord. Whence learn 1. As present felt misery commendeth prosperity past so past prosperity doth augment present misery when the two conditions are compared as in this comparison is held forth 2. The most glorious and best planted Church may for its unfruitfulnesse and provocation of God by its ill fruits be plucked up again and the hedge of discipline the hedge of civil government and the hedge of Gods protection may all be removed suddenly from it as here we see Why hast thou broken down the hedges 3. It is a wonderful and astonishing judgement to see the Lord casting down the work of Reformation once begun by him and plucking up the plantation of his Church once made by him and yet the provocation of a wicked generation may procure this evil which hardly can be beleeved till it come and even then it is wonderful and should send men unto God to make them see rightly the causes thereof as this interrogation importeth Why best thou broken down her hedges 4. When God removeth his hedges from about his people for their provocation of him then any body that pleaseth may make a prey of them So that all they who passe by the way doâ—…ck her 5. If God remove the hedge of his protection from about his people no wonder they call into the hands of the most savage cruel and beastly sort of men as did besal Israel The boare out of the wood doth waste it and the wilde beast out of the field doth devoure it 6. When the Lords Church is in the worst condition she is not so wasted and destroyed but a remnant is left to present by prayer her condition unto God to deal with him for her restauration as the case in hand here and elsewhere doth shew Ver. 14. Return we beseech thee O God of hostes look down from heaven and behold and visit this Vine 15. And the Vineyard which thy right hand hath planted and the branch that thou madest strong for thy self 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance In the fourth place they pray that God who was departed from them would return and have compassion on the desolate condition of his Church Whence learn 1 Although the Lord seem to depart from his Church yet he is within cry and may be recalled by prayer and may by his power set all right again Return we beseech thee O God of hostes 2. Although no hope of help or possibility of relief can be seen on earth yet there is hope of help from heaven Look down from heaven 3. In the least degree of Gods respect and kindnesse to a desolate Church begun to be manifested after pouring out judgements on it faith will reade hope of relief and restauration of it Behold and visit this Vine for to come and see is all to them which they crave 4. The labour and care which God hath bestowed on his Church for setting up and setling of it in any place may give hope to those who pray for it that albeit the Lord afflict it heavily yet he will not lose his labour Visit this Vine and the Vineyard which thy right band hath planted 5. There was a branch to come of the stock of Israel for whose cause the Nation of the Israelites could not be utterly forsaken and destroyed and this was the Messiah Christ Jesus promised to come of Abraham Isaac Iacob Iudah David of whose coming because God had a special care that the stock should be underpropped and upheld and made strong till this branch came forth the Church of Israel might be confident not to be utterly cast off and therefore in their prayer they make mention of him Visit the Vineyard and the Branch to wit of the house of David that thou madest
to a mischief and to perdition as here we see I gave them up and they walked in the counsel of their own hearts Ver. 13. O that my people had hearkened unto me and Israel had walked in my wayes Last of all is set down by way of Gods lamenting for his people what felicity they did lose by this their refusing to make God their delight and his voice their rule to walk by First if they had obeyed God their enemies should not have been their Master but they should have been made victorious over their adversaries ver 13 14 15. Next they should have been satisfied with all contentments abundantly set forth under the terms of feeding them with fine wheat and honey This lamenting of God for his peoples misery is borrowed from the manner of men lamenting the misery which their disobedient children have brought upon themselves and is not to be taken so as if there were in God any passion or perturbation or miserable lamentation but this speech is to be conceived as other like speeches in Scripture which are borrowed from the affections of men and are â—…med to move some holy affection in men suitable to that affection from which the Lord taketh the similitude and so O that my people had hearkened unto me serveth to move his people who should hear this expressiâ—…n to repent and lament their not hearkening unto God and to studie in all time to come to be more obedient unto him even as they would eschew the curse which came upon misbelieving and disobedient Israel and as they desire to obtain the blessings whereof carnal Israelites did come short and did deprive themselves and if it be asked what may be imported by this speech properly We answer O that my people had hearkened unto me c. sheweth these six things First what order the Lord hath set in giving blessings to his visible Church namely that they begin and beleeve in him and study to obey him and that they by means appointed by him should look to have such blessings as he hath promised to beleevers and to obedient people Next this manner of speech sheweth how acceptable and pleasant unto God it is to see the saith obedience and welfare of his people all joyned together in his appointed order Thirdly that the meritorious and culpable cause of mens miserie is not in God but in man who by his sin deserveth it and draweth it on himself Fourthly that God delighteth not in the death or destruction of his people but that they should repent and live Fifthly that this is his will that whosoever shall hear of the evil meeting which the Israelites did give unto God and of the judgement which they did draw upon themselves may be made wise by this lamentation made by God for Israels destruction and so may rather chuse to hearken to God as they did not then to be given over in his wrath to their own lusts and to perish in his indignation as befell them Sixthly that God requireth a suitable meeting of his people to his dispensations that is that they may be so willing to hearken to his voice and so loath to offend him as he doth manifest by word and works his willingnesse to save them and his loathnesse to destroy them From the Lords lamenting Learn further 1. As on the one hand the miscarriage and misery of others before us should make us wise to eschew the evil which befell them to obtain the good whereof they by their disobedience were deprived So on the other hand the willingnesse of God to blesse those who do follow his direction should make us diligent to understand what course God hath prescribed and should make us confident to obtain blessednesse in our endevour to follow it for O that my people had hearkened unto me c. doth teach us so much 2. They may be in the number and estimation of Gods people by vertue of Church-Covenant who for their refusing to follow Gods counsell may come short of Gods blessings for O that my people had hearkened unto me c. maketh this evident 3. He who heareth God uttering his wishes for the conversion of his people and lamenting that his Word is not believed and that his offer of grace is not received doth give God an evill meeting and neither believeth Gods goodnesse nor careth for his own salvation except he joyn with God lamenting his own misbelief in time past and do wish heartily the same wish with God for his own conversion for time to come for this speech O that my people had hearkened unto me c. is framed to this very end to make the hearer willing and so to convert him or else to convict him if he take not hold of the offer 4. Whatsoever be the Lords secret decrees concerning the salvation of some and condemnation of other some in the visible Church yet the meanes of execution of those decrees are so holy and just and wisely carried on as those decrees shall not be particularly revealed to the stumbling of any man but the offer of grace and declaration of Gods goodnesse is so laid out in common that whosoever doth not embrace the same is made inexcusable for when God saith O that my people had harkened unto me he that doth not answer the Lord with O that thou wouldst frame this heart of mine to the obedience of faith hath nothing to say if he be damned for his slighting of the offer so freely held forth unto him and pressed upon him Ver. 14. I should soon have â—…bdued their enemieâ—… and turned my hand against their adversaries 15. The haters of the LORD should have submitted themselves unto him but their time should have endured for ever 16. He should have fed them also with the finest of the wheat and with honey but of the rock should I have satisfied thee From the good which should have come to his people set downs ver 14 15 6. Learn 1. Gods blessings are not to be looked after except in the wayes of God and iâ—… any man come short of Gods blessing he beareth the blame himselfe O that Israel had walked in my wayes I should soon have subdued their enemies c. 2. If the Lords people have provoked him to let loose their enemies upon them and to prevaile over them the onely way to have affaires changed is to turn to God and to walk in his wayes If Israel had walked in my wayes I should have turned my hand against their adversaries 3. They that are enemies to the Lords people are haters of the Lord and where the profession of true religion and righteousnesse is hated there the quarrell is common to God with his people for their enemies are here called Haters of God 4. It is a benefit to Gods people and a point of glory to God when Gods enemies and theirs do submit themselves to God albeit but feignedly which good Gods people do hinder when they walk
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
the righteousnesse of the Redeemer Thou hast covered all their sinne 8. As while sin unrepented and unforgiven remaineth wrath also remaineth so when sinne it taken away Gods wrath also is taken away when God forgiveth sin he takes away the punishment of sin for after he hath said Thou hast covered all their sin he subjoyneth Thou hast taken away all thy wrath thou hast turned from the â—…nesse of thine anger 9. As the conscience of sin and feeling of wrath lying on and fearing the growth of it do much hinder the guilty from confident approach unto God so the seen experiences of Gods drawing of those barres in formâ—… times do open the door to afflicted sinners confidently to come and seek mercy as here the Psalmist doth teach us in his making of this preface to his following prayer Ver. 4. Turn us O God of our salvation and cause thine anger towards us to cease 5. Wilt thou be angry with us for ever wilt thâ—… draw out thine anger to all generations In the next place upon the foresaid grounds the Church afflicted prayeth for grace to repent that so remission of siâ—… and removing of wrath may follow Whence learn 1. Whosoever in a Church afflicted are sensible of their own and thâ—… Churches sinnes should deal with God for giving repentance to his back-sliding people and to encrease their own repentance before they seek removal of the tokens of wrath as here the godly do pray in the first place Turn us O God 2. The Lords Covenant with his people for everlasting salvation is a ground to pray and hope for temporal deliverance from God who hath power and wayes of his own how to save when we see no event Turn us saith he O God of our salvation 3. When God giveth grace to a people to repent and turn to him the tokens of his wrath will be removed also or be so changed as they shall be no more effects of wrath therefore joyneth he with Turn 〈◊〉 this petition also And cause thine anger toward us to cease 4. The anger of the Lord toward his people is but temporal and for a moment in comparison of deservings albeit it seem to endure long and the beleever may be perswaded that it shall not continue against supplicants long for Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations doth import so much that his anger could not be perpetual Ver. 6. Wilt thou not revive us again that thy people may rejoyce in thee 7. Shew us thy mercy O LORD and grant us thy salvation In the third place he prayeth for some relief from the distress wherein they were for the time and putteth his petition out of question by this interrogation because Gods purpose and pleasure was that his people should have joy in their God and thereupon he requesteth for new tokens of mercy from the ground of his Covenant with them for salvation Whence learn 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour so it is life to be clear that we are in favour with God and as such who have had the sense of Gods favour cannot endure to want it so shall they have it restored Wilt thou not revive us again 2. Because plagues and wrath upon Gods people are temporal they may look certainly for a change to the better and after they have smarted for their sins for a while yet may expect to be restored to joy and comfort again Wilt thou not revive us again that thy people may rejoyce in thee 3. When God changeth the chear of his people their joy should not be in the gift but in the Giver That thy people may rejoyce in thee 4. Albeit the dear children of God for whom mercy and salvation is appointed may be destitute of the sight and evidence of both yet must they beleeve both claim both and hope for the manifestation of both unto them shew 〈◊〉 thy mercy O Lord c. grant us thy salvation 5. As mercy is the cause of salvation temporal and eternal and no merit in us so must he who looks for salvation of either sort make mercy his plea and no good in himself Shew us thy mercy O Lord and grant us thy salvation Ver. 8. I will heare what God the LORD will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly In the latter part of the Psalm is the answer of this prayer which the Psalmist doth expect and receive by way of prophecy of five sweet effects of Gods mercy to his people whereof the first is peace and reconciliation and removing the tokens of his wrath Whence learn 1. The prayer of a beleever put up to our everliving Lord is not a vain work of pouring out words in the aire but a profitable exercise of faith grounded upon Gods Word and goodnesse whereof he may expect certainly a return I will hear what the Lord will say 2. Comfortable promises will suffice the beleever who if he know what the Lord doth say he will be clear also what the Lord will do I will hear what the Lord will say 3. Albeit Gods people be under the sense of wrath yet the Lord will comfort them after seeking grace of him he will speak peace to his people 4. Those who indeed do minde true holinesse are Gods people to whom the Lord will speak peace and for whose cause the society wherein they are shall partake of the fruits of Gods favour to them he will speake peace to his people and to his Saints 5. As the interruption of our peace with God is procured by our folly or foolish following of the vanities which allure unto sin and divert us from coâ—…munion with God so the restoring of us to peace must come 〈◊〉 our forsaking of those sinful and foolish courses which haâ—… procured wrath and the way to keep us in that peace is not 〈◊〉 return to these courses again and this is the very end both of Godâ—… correcting of us and of his restoring of us to peace that we sinne not as before He will speak peace to his Saints but let them 〈◊〉 return again to folly Ver. 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The second effect of mercy to his Saints is the nearnesse of free salvation in Christ who is the glory of the land of Iudâ—… where he was borne and the glory of that land whatsoever it is wherein his Saints and he amongst his Saints do dwell Whence learn 1. The heires of the promises are only such as do study to please God and to eschew provoking of him for the answer of the former prayer and the word of Promise and Prophecie here is made in favour only of them that fear him 2. There is no satisfactory deliverance to the afflicted beleever labouring under the sense
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
laid me in the lowest pit in darknesse in the deepes 2. Whatsoever trouble we are in or how great danger soever we seem to our selves to be in it is the beleevers wisdom still to look to God as our party with whom we have to do and to lay it forth before him for albeit this may augment grief and fear on the one hand yet it prepareth way for the remedy and keepeth the beleever in termes with God on the other hand as this example doth teach us Thou hast laid me in the lowest pit in darknesse in the depths Ver. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah The eighth degree of his trouble is the felt wrath of God pursuing him overtaking him lying heavie upon him tossing him with new affrightments and assaults as the waves of the sea do when they come one after another and do beat with endlesse dashing upon what they finde in their way and such may be the case of a beloved soul in its own sense which when we consider we may say How gentle is the ordinary exercise of weak beleevers when this exercise is looked upon Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Ver. 8. Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them I am shut up and cannot come forth The ninth degree of his trouble is that beside all the burden of the foresaid vexation the Lord deprived him of all comfort and did not bestow upon him so much as any consolation from his friends or from the fellowship of the godly wise but by Gods providence they did leave him as a man desperate yea as a man whose condition they were afraid to look upon yea they abhorred his case and forsook him and he being thus in appearance shut out from heaven and followed with wrath from God was not onely left comfortlesse among men but also was looked upon by his friends as a damned and abominable reprobate dealt with as a man shut up for the plague of pestilence so that he kept his chamber and could not come abroad to look any man in the face and this also may be the case of a soul precious in Gods eyes beloved and accepted of him in the very mean time of all this hard exercise Thou hast put awâ—…y my acquaintanâ—…e farre from me thoâ—…ast mâ—…de me an abomination to them I am shut up and cannot come forth Ver. 9. Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee In the third place he wrestleth by prayer with God for comfort using for this end four reasons to stâ—…engthen his faith and hope to be comforted The first is from the conscience of his earnest seeking his comfort and â—…elief from this his trouble onely in God Whence learne 1. Gâ—…dlinesse doth not make men senselesse of griefe nor doth it hinder teâ—…re or mourning or any other effects of sorrow to be seen in theiâ—… body Mine eye mourneth because of affliction 2. Sorrow should neither hindâ—… the godly to seek God nor move them to seek their consolâ—… elsewhere Lord I have called daily upon thee 3. It is possible that a goâ—…ly man may be instant daily with God praying with teares for comfort and yet not obtain for a long time as this example doth â—…each 4. As in serious prayer specially in secret the affections of the heart do utter themselves in the answerable gestures of the body as well as in the voice and words of the mouth so those gestures have their own speech unto God no lesse then the words oâ—… the mouth have as here I have stretched out my hands unto thee is brought forth to expresse his submissive rendeâ—…ing up of himself unto God and his dependance upon him Ver. 10. Wilt thou shew wonders to the dead shall the deadrise and praise thee Selah 11. Shall thy loving kindnesse be declared in the grave or thy faithfulnesse in destruction 12. Shall thy wonders be known in the dark and thy righteousnesse in the land of forgetfulnesse The second reason is because if God do not shortly answer him as he thinks he cannot choose but die and then it wilâ—… not be time to give an answer to his prayer for the edification of others and glorifying of his Name among men in this world by relieving of a poor supplicant such as he was except he would raise him up again after he is dead extraordinarily and miraculously which he cannot look for and therefore he hopeth and prayeth to be comforted in time wherein he puts it out of question that he cannot but die quickly if the Lord comfort him not shortly Here he speaketh his own sense and hasteth a little to be comforted and doth somewhat indirectly set a time to the Lords manifesting of himselfe and sheweth some humane infirmity yet such as the Lord useth not to quarrel for with his children in their lamentations mean time in this he sheweth himselfe a noble wrestler First that he assureth himselfe God would not faile so comfort him before he died and again that the Lord would rather miraculously raise him from the dead then not glorify himselfe in his deliverance and in this also he taketh a safe course to seek for what he might expect ratâ—…er in an ordinary way then to look for miracles Whence learn 1. When the Lord delayeth to comfort a believing supplicant he doth call him to wrestle in prayer and to exercise his faith so much the more as here we finde this Saint to do expounding Gods dispensation and bending his spâ—…rit in his supplication to wâ—…estle for comfort as those often interrogations do make evident 2 When faith is fixed upon the Covenant and pâ—…omises and power and goodnesse of God it will expect miracles rather then sea breach of Gods Promise as wilt thou shew wondeâ—…s to the dead doth import 3. A tâ—…ue believer should love to be comfored yea and to live in the woâ—…ld not so muâ—…h for his own satisfaction as â—…hat he may glorify God in his life as shall the dead rise and praise thee doth import 4. It will not content a believer to have the use of any benefit unto himselfe alone but resolveth to make it forth-coming as to the glory of God so also to the edification of others and therefore loveth to have the benefit which he seeketh mainly for that end as Shall thy loving kindnesse be declared in the grave doth import 5. The onely time to glorify God so as others may be edified is this present life after death a man may praise God in heaven but shall not instruct any ignorant person there by his example or counsel as Shall thy faithfulnesse be declared in destruction doth import and that which followeth also sheweth the same Shall thy wonders be known in the dark and thy righteousnesse in the land of
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
and able to be helpful to his people I have laid help upon one that is mighty 4. He sheweth the cause of his preseâ—…ment to be his owne free love and good will I have exalted one chosen oâ—…t of the people 5. He nameth him and his offiâ—…e I have found David my servant 6. He telleth of his spiritual furniture figured sorth by anointing With my holy Oile have I anointed him Whence learn 1. Albeit the Lord hath alwayes a special care of the governing of his people yet doth he not at all times alike clearly make manifest this care by giving comfortable Governours he hath his own times as to hide his face in this particular so his own then also when to shew his love Then thou spakest 2. The Lords minde is not to be found by conjectures but by his Word revealed to his holy Prophets Then thou spakest to thy holy One in vision and said 3. As the Loâ—…ds people stand in need of a good King a man of power able and willing to be helpful to the subjects and not hurtful so God must be the inabler of him and designer of him after the way he pleaseth and the maker of him to be effectually helpful I have laid help upon one that is mighty 4. It is conducible to the intent a Ruler may be helpful to the subjects that there be some naturall tie between him and them for this God did provide for in the appointing comfortable Governours over his own people I have exalted one chosen out of the people 5. That one is preferred before another or advanced to any place of power or trust over others in mercy it is of Gods grace free choice and good will I have exalted one chosen out of the people 6. The man who must in his government do good to Gods people must be a man for God Gods servant not by office and duty onely but of a set purpose also I have sound David my servant 7. The man whom God imployeth in Government for his people must be furnished with gifts and graces of his Spirit figured by holy oyle With my holy oyle have I anointed him 8. As David was in type so Christ is in truth and in all respects more eminently then Davidâ—… strong helper mighty to save appointed of the Father to help us in all cases and to whom we are directed to go that we may finde helpe on whom helpe doth lie in whom we shaâ—… surely finde help he is one of our kinde taken out from among the people acquainted with the meanest condition his subjects can be in exalted to be a Prince and a Saviour chosen and predestinated as man for the office before the world was devoted to the service of the Redemption sanctification government and salvation of his people and filled as man with the holy Ghost above measure that out of his fulnesse we may all receive grace for grace of whom it is most really true With my holy oyle have I anointed him Ver. 21. With Whom my hand shall be established mine arme also shall strengthen him From this ver to the 38. he bringeth forth tenne promises as so many heads and articles of this Covenant whereof this is the first concerning assistance to be given to David in type and to Christ more substantially and in more eminent effects Whence learn 〈◊〉 As to David in his Kingdome so to Christ as man in his Kingdom God hath engaged his outwardly assisting power constantly With whom my hand shall be established 2. As to David so to Christ full furniture of power for all the parts â—…f government is pâ—…omised in favour of all the subjects of his Kingdomâ—… Mine arme also shall strengthen him as the work is great or difficult divine strength shall enable him to go about it and do it Ver. 22. The enemy shall not exact upon him nor the sonne of wickednesse afflict me The second promise is that as Davids subjects albeit they had many battels yet were they not subdued in his time nor made tributaries to their enemies nor made miserable by them so shall Christs subjects and kindly converts unto him be sound during his time which is from generation to generation and for ever albeit troubled by the spiritual enemies of his Kingdome yet they shall not be made tributaries voluntary servants or miserable slaves to them for sinne shall not have dominion over them nor shall Satan or persecuters have such power as to drive them away from their liege Lord Jesus Christ the true David the true King of the Iâ—…rael of God The enemy shall not exact upon him nor the sonne of wickednesse afflict him or make him really miserable for all things shall work together for their good Ver. 23. And I will beat down his foes before his face and plague them that hate him The third promise is of the destroying the enemies of Davids and Christs Kingdome which albeit they should not want enemies both open enemies openly envading the Kingdome or opposing it to their power and also inward secret enemies who in heart should wish the hurt and harm of their Kingdom yet God should destâ—…oy as Davids enemies so far as might serve the type so Christs enemies more eminently and in a more compleat manner and measure I will beat down his enemies before his face this is for open enemies I will plague them that bate him this is for secret intestine enemies in special both these sorts shall be permitted to exercise Christs subjects but shall at length be fully destroyed Ver. 24. But my faithfulnesse and my mercy shall be with him and in my Name shall his horne be exalted The fourth promise is for removing all difficulties and impediments which might hinder the growing of Christs-Kingdom and of his subjects unto full glory for here the promiâ—…e as it relates unto the type hath not the accomplishment clearly and fully Whence learn 1. There are two things which do oppugne and assault faith the one is the greatnesse of the work and benefit promised the other is the sinnes of these to whose behoof the promise is made but Gods faithfulnesse and mercy promised to be with Christ for the benefit of his subjects doth answer both those obstacles for Gods promise must be accomplished how great things soever he hath promised there is nothing too hard for him and Gods mercy taketh away the obstacle of unworthiness and ill-deserving by reason of sin Mercy holdeth truth on upon the course thereof toward us when justice otherways might break it off from us But my faithfulnesse and my mercy shall â—…e with him 2. The subjects of Christs Kingdom want not matter of gloriation albeit they have nothing in themselves to boast of Gods power misdom goodnesse and mercy manifested in the Word is the only ground of their gloriation In my Name shall his horne be exalted for when Christs subjects glory in God through him Christs glory is exahed in Gods Name Ver. 25. I will
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God
carelesse security but Gods judgements do draw them forth to the light and do make it appear that God hath observed them all Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable as the experience of the Israelites doth shew For all our dayes are passed away in thy wrath we spend our life like a tale that is told 5. The more we study to see the length of mans life it appeareth the shorter the more we look upon mans strength and beauty and glory we finde him the weaker the vainer and the naughtier The dayes of our yeares are threescore yeares and ten and if by reason of strength they be fourescore yeares yet c. 6. If our infancy and ordinary sicknesses and casualties of incident griefs and sorrowes sometimes for one cause and sometimes for another be considered the life of man hath little in it except trouble and grief Their strength is labour and sorrrow 7. If any man seem to have lesse trouble and sorrow or more strength then others it is nothing to count upon the shortnesse of it maketh it to lose worth and estimation for It is soon cut off and we flee away Ver. 11. Who knoweth the power of thine anger even according to thy feare so is thy wrath In the calamities of the Israelites he observeth how terrible the Lords wrath is which albeit few do consider yet might men see it in his fearful threatnings and judgements Whence learne 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger yet is it taken notice of by few Who knoweth the power of thy anger 2. The wrath of God may be known by the fear and terror of God which his severe justice almighty power terrible threatnings and fearful judgements executed against sinne do teach mâ—…n to know Even according to thy fear so is thy wrath Seeing men know not the power of Gods wrath till it break forth upon them it is wisdome to study his fear that wrath may be prevented and to take the measure of the power of Gods wrath by measuring his dreadful feare and terrible terror and to stand in awe of him in time Who knoweth the power of thine anger even according thy fear so is thy wrath Ver. 12. So teach us to number our dayes that we may apply our heartt unto wisdome In the third part of this Psalme he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery before this short and uncertain life be ended Whence learn 1. Albeit our life be both short and uncertain how soon it may end yet we look upon the indesinitesse of the time of continuance of it as if the duration of it were infinite and our yeares were innumerable for Teach us to number our dayes importeth some acknowledgement of this fault 2. Albeit it be easie for us to consider how many of our dayes are already past and how few these that are to come must be by course of nature or may be few in the way of Gods ordinary providence yet this lesson how easie soever must be taught of God before we can profitably consider of it So teach us to number our days as we may apply our hearts unto wisdom 3. The only remedy of sin and of the wrath of God and misery of mortal men for sin is the wisdom whiâ—…h is taught of God in the Scripture to wit that sinners should seek reconciliaâ—…ion with God through the â—…acrifice and obedience of Châ—…ist and study to keep friendship with God by the power of his Spiâ—… So teach us to number our dayas as we may apply our hearts unto wisdome 4. The right use of the sin wrath and judgements which we see in our time manifested is to deal wiâ—…h God by prayer that not only he would inform us of our danger and duty not onely reveal to our mindes the mystery of grace and reconciliation but also that he would effectually move our will heâ—…t and affections by faith which worketh by love to make application of the remedy of those evils to our selvâ—…s So teach us to nuâ—…ber our dayes that we may apply our hearts unto wisdome Ver. 13. Return O LORD how long and let it repent thee concerning thy servants The second Petition is that God would not only remove the tokens of his displeasure against his people but also now at length would shew himselfe reconciled by changing his dispensation toward them in a course of comfort Whence learne 1. Albeit the Lord do not go away from his people but â—…oth ever remain with them in some one or other gracious operation yet in respect of a comfortable presence he may turn away till his people request him to return as here Return O Lord. 〈◊〉 The Lords withdrawing of his comfortable pâ—…esence from his people for how short a time soever seemeth a long time to us in this short life Return O Lord how long 3. Albeit the Lord do not change his affection and repent like a man yet he can change his operation like a father who commiserates his childes affliction and goeth about to cherish him after correctionâ—… Let it repent thee concerning thy servants 4. Albeit we be but very slight servants and be fore smitten for our disobedience yet should we not cast away our calling nor suffer our relâ—…tions unto God to be dissolved but should adhere unto them by any means as here they call themselves still servants Let it repent thee concerning thy servants Ver. 14. O sati fie us early with thy mercy that we may rejoyce and be glad in our dayes 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill The third Petition is for some spiritual comfort and refreshment to their spirits which might keep them in heart and hope of eternal salvatior Whence learn 1. A soul sensible of wrath hath as great hunger for spiritual comfort as a â—…ished man hath for meat O satisfie us 2. The renewed intimation of Gods mercy pardoning sin and making clear ouâ—…â—…onciliation is able to comfort us in our greatest sorrow O satisfie us with thy merâ—…y 3. As bodily hunge cannot suffer delay so neither can sense of wrath and desire ofâ—…favourable acceptation long endure the want of consolation but after a night of trouble earnestly expecteth a morning of comfort O satisfie us early with thy mercy 4. A poor hungry soul lying under sense of wrath will promise to it selfe happinesse for ever if it can but once again sinde what it hath sometime felt thâ—… is one sweet fill of Gods sensible mercy towards it O satisfy us that we may
rejoyce and be glad all our dayes 5. Were ouâ—… trouble never so great and of long continuance the renewed intimation of Gods reconciliation to us shâ—…ll season and sweeten all our trouble recompense all our losses and make our condition in this short and miserable life tolerable yea in God very comfortable Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill Ver. 16. Let thy work appear unto thy servants and thy glory unto their children The fourth Petition is that God would continue the work of building and enlarging of his own Church and of glorifying himselfe in their sâ—…ght and in the sight of the posterity from generation to generation Whence learn 1. The building purging enlarging propagating of the Church and manifesting of Gods care for it is the Lords own proper work which he will not leave off but albeit he hide his working for a time yet is he on his work and his people should pray for and may expect the manifestation of it Let thy work appear unto thy servants 2. As it is the glory of the Lord to manifest his grace anâ—… mercy toward his people or visible Church so the desire of his people is to have the Lord glorified no lesse thâ—…n to have themselves preserved or comforteâ—… Let thy work appear to thy servants and thy glory to their children 3. The Church in every age should have a care that the posterity may be partakers of the same merciful work of God which they in their time have had experience of and that their children may profit by the coâ—…ections of their predecessors Let thy work appear to thy servants and thy glory to their children Ver. 17. And let the beauty of the LORD our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it In this last verse are the two last heads of his prayer The first Petition is that God would beautify his people with his holy Ordinances with order and unity and peace with a holy conversation and the evidences of his dwelling among them as his own confederate people proper subjects of his Kingdome and domesticks of his own family Whence learn 1. As God is the glory of his own people in whom is their beauty and ornament whereby they are made honourable in the sight of all Nations as the Bride is made comely by the attire and ornaments put upon her so should his people esteem of him affect and love him remember him and seek their beauty in him Let the beauty of the Lord be upon us 2. Then is the beauty of the Lord upon his people and seen to be on them when they behave themselves as his covenanted people walking in faith and obedience before him and he sheweth himselfe their covenanted God protecting and blessing them Let the beauty of the Lord our God be upon us and this Petition was granted all the dayes of Ioshuah and of the Elders that outlived Ioshuah The sixth Petition is that God would blesse the endeavours of his people for promoting of Gods work among them and for transmitting his Ordinances and his truth to the posterity Whence learn 1. Whosoever do pray for the advancing of the Lords work in his Church must resolve not to be idle but to engage themselves to endeavour in their places and callings according to their power thâ—… promoting of his work as becometh his servants and instruments Establish thou the worke of our hands 2. Whosoever go about the building of the Lords Church and promoting of Religion must acknowledge that the successe of their labour dependeth onely upon God who must be entreated for the blessing Establish thou the work of our hands 3. In respect that our work is so mixed and defiled with imperfections and sins that God may justly withdraw himselfe from it we must the more earnestly deal with God to keep his own hand about his work and about our hands in it as the twice repeating of the Petition doth import Yea the work of our hands establish thou it PSAL. XCI ALbeit this Psalm hath no inscription nor the name of the penman who did write it yet Satan could not deny it to be the Lords Word for out of this Psalm he brought one of his darts against our Saviour Matth. 4. and the Promises which are made here to the believer are so much more strongly ours as Christ head of all his people hath interest therein as man and hath taken them to him in our name Ver. 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty The summe of the Psalme is an encouragement to believe in God by nine motives or inducements most of them being precious Promises whereunto Christ our Loâ—…d hath the first right and title and we onely in and through him The first motive is because the believer shall have the warme and comfortable protection of God Almighty Whence learn 1. Trusting in God is the means of entertaining of constant conjunction and communion with God for he that is a believer dwelleth in the secret place of the most High 2. The unsearcheable depths of the riches of Gods truth grace power and goodnesse and of his other attributes whereupon faith doth fixe it selfe are a mystery to the world which carnal reason knoweth not nor how to make use thereof and therefore is well compared to a secret place He that dwelleth in the secret place of the most High 3. In the most High is whatsoever the Believer standeth in need of a habitation well furnished with ease comfort peace refreshment protection and whatsoever else a soule could wish for the secret place of the most High where the believer may and must dwell is Gods truth and love and unto him that dwelleth here is the Promise made 4. The Believer is not exempted by his faith from trouble yea trouble and exercise from his enemies he may surely expect but he is exempted from being taken overcome and destroyed by them for a refuge even the secret place of the most High here is provided for him 5. He that betaketh himselfe unto God for refuge and will make his refuge his habitation shall not be refused lodging nor be thrust out when he is entered He shall abide in the shadow of the Almighty 6. The scorching heat of persecution shall not prevaile against the Believer for Gods omnipotencie shall be imployed for his protection and consolation He shall abide in the shadow of the Almighty Ver. 2. I will say of the LORD He is my refuge and my fortresse my God in him will I trust The second motive is the Psalmists example who in his owne experience having felt the good of trusting in God in hardest straits doth resolve to believe in him still Whence learne 1. He that hath experience of the fruit of faith is the fittest man to bear
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
and comforts given to any one beleever are not proper to him only but common to all beleevers and the man who can apply these promises to himself is the fittest man to bear witnesse of the interest which others have therein for what the Psalmist hath applied to himself he extendeth to all in substance The righteoâ—…s shall flourish 2. The godly shall get up their head notwithstanding of whatsoever weight of troubles laid upon them and they shall constantly grow up to the full stature of perfection whatsoever opposition be made They shall flourish like the Palme-tree he shall grow like a Cedar in Lebanon 3. The Lords children are like trees which do not grow in every soile are not nourished with every moisture the place of their planting growth and flourishing is the house of the Lord where the Word and Spirit of the Lord joyned with the holy ordinances may be had for food They are planted in the house of the Lord and flâ—…rish in the Courts of our God 4. Not every barren tree or weed not every one who is in the visible Court of Gods Church doth grow and flourish or is made partaker of the spiritual grace and blessing of the ordinances but only planted ones that is such plants as the heavenly Father hath planted for to those only who by Covenant have embraced God is the promise made Those that be planted in the house of the Lord shall flourish in the Courts of our God 5. True beleevers shall still persevere and the decay of the outward man shall not hinder the renewing of their inward man day by day and their last works shall be better then their first They shall still bring forth fruit in old age they shall be fat and flourishing 6. The end of the Lords destroying of the wicked and of his blessing of the true beleever with the growth of grace and perseverance to the end is the glory of Gods righteousnesse singlenesse in Covenant-making and of his constant affection to uprightnesse for these threatenings and promises shall be made good To shew that the Lord is upright 7. Whosoever neglect to give glory unto God the beleever will not faile to lay his own weight upon God and build all his felicity on him being assured that he will neither flee from nor faile the godly He is my rock 8. Lâ—…t the Lord do what he pleaseth let the wicked prosper for a while and the godly be troubled for a while yet God is wise and just and holy and that man hath profited well in the school of God who giveâ—…h this glory unto God constantly as the Psâ—…lmist doth here He is my rock and there it no unrighteousnesse in him PSAL. XCIII IN this Psalme for the comfort of Gods people against the multitude and power of their enemies and the greatnesse of Kings and Potentates in the world who oft times are like to overflow devoure and drown the Church the glory of the Lord is described in whom is the Churches defence comfort and victory For this end fâ—…st the praises of God for the Churches comfort are set down absolutely ver 1 2. Then the opposition of the enemies of the Church is compared to the growing flood or raging sea ver 3. And thirdly the praiâ—…s of God are set down in opposition to their power ver 4 5. with the use of this doctrine ver 7. Ver. 1. THE LORD reigneth he is clothed with Majestie the LORD is clothed with strength wherewith he hath girded himselfe the world also is established that it cannot be moved 2. Thy throne is established of old thou art from everlasting From the praises of God absolutely set down for the comfort of the Church in all respects and for strengthening of their fâ—…ith specially against all her enemies Learn 1. Howsoever matters concerning the Church or any member thereof shall go whatsoever he be that hath power for troubling of the Church God is he who is great Governour of all and this â—…s one ground of confidence and comfort to the Lords people The Lord reigneth 2. The outward splendor of earâ—…ly Kings and Potentaâ—…s in the world opposite to Christs Kingdom is no small tentatioâ—… to Gods people but the beleever must oppose unto this the gâ—…orious government of God He is cloâ—…thed with Majesty 3 How strong soever the adverse powers of the world do seeâ—… it must not terrifie the beleever in following the Lords cause bâ—… his stâ—…ength must be opposed thereunâ—…o and that so much the more comfortably as Gods strength is not borrowed from â—…y as the strength of the creature is The Lord is clâ—…thed with strength wherewith he â—…th girded himself 4. The 〈◊〉 of the constant guiding of the world sheweth the power and wisdom of God employed much more in setling the work of his Church for whose cause the world was made and is upheld and estâ—…blished The world also is established that it cannot be moved 5 The Lords Kingdom in his Châ—…h is not like the new upstaâ—…ts in this world which are of short standing unstable If any King be kind to his Church his people have reason to thank God but they must not lean to such a King his â—…eign shall be but short and if any King be froward and oppose himself to the Church we must not be too much feared for him because his Kingdom is but lately begun and is of short continuance but the Kingdom of the Lord is an ancient Kingdom and well setled Thy throne is established of old 6. The eternity of God is the ground of the immutability of his Kingdom and of the perpetual comfort of the Church against all opposers Thou art from everlasting Ver. 3. The floods have lifted up O LORD the floods have lifted up their voice the floods lift up their waves In the second plâ—…ce is the tentation of the Church they are like to be â—…ve flowed as with a deluge by the multitude of powerfull enemies whereof the Church complaineth unto God Whence learn 1. It is no wonder to see the world rising up tumultuously to overthrow the Church and as it were a deluge coming upon them to drown and devoure all no wonder to heare the enemies threatening destruction to the Churâ—…h like to the noise of waters after raine coming down the mountains upon them which are not able to flee The floods have lifted up the floods have lifted up their voice and the third time the floodâ—… lift up their waves 2. The best way to encounter threatenings and feares is to oppose God unto them and to lay them forth before the Lord that he may answer them as here the Psalmist doth The floods have lifted up O Lord saith he c. Ver. 4. The LORD on high is mightier then the noise of many waters yea then the mighty waves of the sea In the third place he sets down the power of God in opposition to all the bâ—…ags and malice and power of the enemies as very
farre above the power of the enemies and more mighty for the defence of the Church then the enemie is powerful to oppose it Whence learn 1. Heavenly help and comfort from above is only able to quiet our mindes in time of persecution against the feares of enemies here beneath The Lord on high is here opposed to the roaring of the floods and waters dashing against the Church 2. We can neither glorifie God nor comfort our selves against the power of the enemies of the Church except we lift up the Lords power above them all The Lord on high is mightier then the noise of many waters 3. The Lord is above all terrible things to bridle them at his pleasure and by his power able to terrifie them that terrifie his Church The Lord is mightier then the noise of many waters yea then the mighty waves of the sea Ver. 5. Thy Testimâ—nies are very sure holinesse becometh thine house O LORD for ever The uses of this doctâ—ine concerning the Lords power and good will to defend his Church are two the one is that as the Word of the Lord is sure and true in it self so we should acknowledge it to be sure and should set to our seal unto it as the Psalmist doth here Thy testimonies are very sure The other use is that such as love to have the benefit of the protection which is promised here should labour to be holy Whence learn 1. Whatsoever is said in the Scripture needeth no probation for it is the deposition of God declaring truth in every thing which it determineth therefore are his promises called here His testimonies 2. By giving credit to the truth of the Scriptures or to the Lords testimony expressed therein no man can be deceived for when we have his Word our mindes may be quieted and at rest Thy testimonies are very sure 3. The honour strength and happiness of the Lords people is that they are the Lords habitation and place of residence dedicated and consecrated unto him Holiness becometh thine house that is thy Church and people whereof the Temple was only a shadow 4 God will be sanctified of all that draw near unto him and whosoever do love to enjoy the preservation and priviledges promised to the Church must studie for holinesse which is the duty of the members of the Church also Holinesse becometh thy house 5 The dignity duty and priviledges of Gods people and especially his of consecration sanctification in affection and carriage and vindication from sinne and misery do not belong unto any one time or age but are perpetual belonging to all such as studie to be approved unto God protected and made blessed by God in all times and ages in all places and company all the dayes of their life For holinesse becometh thine house for evermore PSAL. XCIV THis Psalme is a prayer and a complaint of the Church unto God in the time of her oppression by intestine enemies in special by unjust and cruell Rulers whereunto sundry grounds of comfort to the godly in this hard condition are subjoyned The prayer and complaint reach unto ver 8. The grounds of comfort are foure the first is the consideration of Gods wisdome in the permission of this sore trouble of his people with a check unto the oppressours for their Atheisme ver 8 9 10 11. The second is the consideration of the profit which Gods people shall have by this exercise ver 12 13. The third is from a promise that God shall change the face of affaires to the joy of the godly ver 14 15. The fourth is from the experience which the Psalmist had of GODS helping of him in this case set down at large to the end of the Psalme Ver. 1. O LORD God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self 2. Lift up thy self thou Iudge of the earth render a reward to the proud In the prayer the Church requesteth the Lord to be avenged on intestine enemies her proud oppressours Whence learne 1. The Lords people are subject to trouble and oppression as from forreigne so also from intestine enemies as by-past experience sheweth and this Psalme presupposeth being set forth for her comfort in such cases in time to come 2. The Lords people may finde as bitter affliction from domestick enemies as from forreigne as the doubling of the prayer unto God the Avenger to rise and take order with their oppressours doth import 3. God will not faile to be avenged on the enemies of his peopleâ— for He is the Lord God to whom vengeance belongeth 4. Albeit for a while the Lord suffer the troublers of his people to go on in their persecution yet he will shew himself a righteous Judge in due time O God to whom vengeance belongeth shew thy self 5. The Lord will sometime as it were hide himself and not appear in the execution of his judgements agâ—…inst wicked oppressours till his people come crying unto him for justice as is imported in this prayer â—…ift up thy self thou Iudge of the earth 6. The Lords people are not troubled by humble soules sensible of their own sinfulnesse and frailty but by those who little know how it fares with the Lords hidden ones and afflicted children for the oppressours are here called the proud 7. The Lord will give the proud oppressours of his people a meeting and grieve them as they have grieved his Saints Render a reward to the proud 8. When the cause is not our private quarrell but concerneth God in his glory and the Church in her safety such complaints as are here are lawfull for this Psalme is put in the Churches hand in such cases Ver. 8 LORD how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves The Psalmist complaineth fiâ—…st of the long continuance of the insolent triumphing and boasting of these intestine enemies Whence learn 1. When the wicked go away unpunished they think their cause right and the cause of the godly who lie under their feet to be wrong and thereupon do insult over the godly and boast of their purpose to do them more and more mischief foâ—… here They triumph they utter and speak bard things they boast themselves 2. The Lord may delay execution of judgement on the wicked so long as his children may begin to wonder how his justice can endure it Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things 3. When the godly are borne down by oppressours being in power all the ungodly of all ranks become insolently bold also against them How long shall the workers of iniquity boast themselves 4. As the injuries done to the godly do force the godly to complaine so the working of iniquity by persecutours provoketh God to punish their oppressours This the Psalmist holdeth forth when he giveâ—…h the adversary this description
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
intercept his worship for in opposition tâ—… relative worship in the service of graven images he saith Worship him importing that when images are worshipped God is not worshipped at all whatsoever the image-worshipper doth iâ—…tend 4. Whatsoever creature hath excellency in heaven or earth or can pretend to any eminency or excellency of whatsoever sort must do homage unto Christ Worship him all 〈◊〉 gods and this is the first use of the former Doctrine Ver. 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgementâ—… O LORD Ver. 9. For thou LORD art high above all thâ—… earth thou art exalted far above all gods The second use is to comfort all true worshippers partly because they hear Gods wrath threatened and executed against Idolaters and partly because they have hereby a clear evidence oâ—… Christs supremacy over all creatures Whence learn 1. The condemnation of imagerie and of all service and worshiâ—…â—…ven images is a Doctrine comfortable to the true memâ—… the Church Sioâ—…d to wit this curse against Idoâ—… and was glad 2. The true â—…rch considered in her collectâ—… incorporation as the Moâ—… Sion and in her particular branches and subdivisions as Daughters of Iudah depending upon Christ the true Vine-tree of Iudah have the same reasonâ—… of joy and the same grounds of edification by Gods Word and works of judgement wrought for clearing of true Religion and shaming of false worship Sion beard and was glad and the daughters of Iudah rejoyced because of thy judgements O LORD 3. The manifestation of the Gospel of Christ is the exaltation of God and manifestation of his excellency whose dishonour as it should be the matter of our grief so his manifested glory should be our joy as the reason here given of the joy of the Saints doth teach us For thou Lord art high above all the earth thou art exalted far above all gods Ver. 10. Ye that love the LORD hate evil he preserveth the souls of his Saints he delivereth them out of the hand of the wicked 11. Light is sowen for the righteous and gladnesse for the upright in heart The third use of the Doctrine is an exhortation to the faithfull to studie holinesse and to eschew the fellowship of sin whatsoever may be the danger partly because the Lord will deliver his own out of the hands of their enemies partly because God hâ—…th appointed comfort unto them both in and after their afflictions Whence learn 1. A Believer in God or a true worshipper of God in Christ is a lover of God for thus are they described here Ye that love the Lord. 2. The love of God must be joyned with and manifested by the study of a â—…oly life and with not onely abstaining from but also with hating and abhorring of that which is sinful Ye that love the Lord hate evil 3. Albeit the hating of evil and loving of God may readily make a man the object of malice and of persecution from wicked men yet shall the godly have their soules saved yea and at length be fully delivered from the harme which Sâ—…tan and the wicked intend to bring upon the godly for that cause He preserveth the soules of his Saints he delivereth them out of the hand of the wicked 4. All the exercises of the godly and specially their troubles for righteousnesse are but the seeds of their joy and consolation which God is to bring forth unto them out of these troubles Light is sowen for the righteous 5. The Lords children who love him and hate evil must not think to have the fruit of their rightcousnesse presently in possession but must give a time unto it as is given to 〈◊〉 that is cast into the ground and as after a time the corne doth spring and comes to a ripe harvest so shall the troubles of the godly have a comfortable issue Light is sowen for the righteous 6. In reckoning of the righteous the Lord counteth men by their heart and so many as by faith in Christ have purified their hearts unto the unâ—…eigned study of holinesse they are righteous before God albeit their infirmities be many and whatsoever fit of grief and interruption of joy such men be subject unto for a time yet at length their poâ—…tion shall be a full harvest of gladnesse Light is sowen to the righteous and who these are he sheweth and gladnesse for the upright in heart Ver. 12. Rejoyce in the LORD ye righteous and give thanks at the remembrance of his holinesse The fourth use of the Doctrine is an exhortation unto Beleevers to be joyfull and thankfull whatsoever be their condition in this present life because of the salvation manifested in Christ. Whence learne 1. Whatsoever may be the tribulation of the faithfull in the world they have matter of joy in the LORD and they should stirre up themselves to rejoyce and make conscience of the commandment Rejoyce ye righteous in the LORD 2. Whatsoever can be taken from the godly their right and interest in CHRIST can never be taken from them and so there is cause to give thanks for this gift for ever And give thanks at the remembrance of his holinesse or confesse to the remembrance of his holinesse that is acknowledge to his glory the benefit which you have by being a Subject to this King 3. Whatsoever word or work of CHRIST doth bring us to the remembrance of his Name should bring us also to the consideration and remembrance of his holinesse which is the untainted glory of all his attributes wisdome justice goodnesse power mercy truth c. and is the untainted glory of his Word workes and purchase unto us Give thankes at the remembrance of his holinesse PSAL. XCVIII THis Psalme is an exhortation to Jew and Gentile to rejoyce and blesse the Lord for Christs coming to set up his Kingdome in the world The exhortation is thrice pressed 1. In proper termes requiring the Church to sing for joy with reasons adjoyned ver 1 2 3. Then it is repeated and musical instruments called for to shew that by humane voice the matter of the joy which is in Jesus Christ is inexpressible ver 4 5 6. 3. To shew that neither voice of man nor musical instruments are sufficient to expresse the joy which cometh by Christs Kingdome the whole creatures are called unto this work of rejoycing and setting forth his glory ver 7 8. And the reason is given because Christ cometh to set up and exercise his Kingdome in righteousnesse ver 9. Ver. 1. OSing unto the LORD a new song for he hath done marvellous things his right hand and his holy arme hath gotten him the victory 2. The LORD hath made known his salvation his righteousnesse hath he openly shewed in the sight of the heathen 3. He hath remembred his mercy and his truth toward the house of Israel all the ends of the earth have seen the salvation of our God The exhortation to sing unto the Lord who is Christ
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