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
before him I mourn in my complaint saith he and make a noise 5. A mourning supplicant shall neither 〈◊〉 his prayers nor his teares for I mourne is brought for a reason of his hope that God shall attend and hear him 6. When the godly fall into persecution and trouble from men their lives their estate and their good name readily come altogether to be in danger at once as it befell David when the conspirators made head against him they traduced his former government as if he had been a wicked man and sought to bear him down and to have his life because of the voice of the enemy there is their railing because of the oppression of the wicked there is their violence robbing him of his estate they cast iniquity upon me there are their slanderous traducings of him and charging him with faults falsely In wrath they hate me there is their cruell seeking to kill him Ver. 4. My heart is sore pained within me and the terrours of death are fallen upon me 5. Fearfulnesse and trembling are come upon me and borrour hath overwhelmed me In this pitiful condition of minde Learn 1. It is not a thing inconsistent with godlinesse to be much moved with fear in time of danger natural affections are not taken away in conversion but sanctified and moderated My heart is sore pained within me 2. Natural wit and courage are not sufficient to bear a man out in a great stresse for they will fail him and if a man have not stronger supporters then his natural parts he is undone for here the terrours of death are fallen upon me and borrour hath overwhelmed me 3. The godly have an advantage above all natural men for when natural strength and courage doth fail them they have nothing behinde but the godly have faith in God to open a fountain of fresh supply of wisdome courage and strength to them when parts natural do sail them for David being now emptied of natural furniture hath wisdome and strength to go to God and hope of heart to be helped by him Ver. 6. And I said O that I had wings like a Dove for then would I flee away and be at rest 7. Lo then would I wander farre off and remaine in the wildernesse Selah 8. I would hasten my escape from the windy storme and tempest Where is he wished to have been out of the reach and society of such wicked enemies Learn 1. When a man may escape a present hazard of 〈◊〉 with a good conscience he may lawfully flie and eschew the danger as David here wished he could have escaped O if I had wings then would I flie away 2. A godly man may be in such peril as it seems to him he cannot without a miracle be delivered as David saw no way to escape the conspiracie 〈◊〉 this way O that I had the wings of a Dove and yet God may so dispose as he may be delivered in an ordinary way as here David was 3. It is better to be in the Wildernesse in some cases then to be in the company of the wicked Lo I would wander farre off and remaine in the wildernesse 4. The way to eschew the fury of a sudden insurrection of a tumultuous multitude is not to come forth and appease them with words but to decline their present furie by going out of the way if God offer occasion I would hasten my escape from the windy storme and tempest Ver. 9. Destroy O LORD and divide their tongues for I have seen violence and strife in the city 10. Day and night they go about it upon the walls thereof mischief also and sorrow are in the midst of it 11. Wickednesse is in the midst thereof deceit and guile depart not from her streets In the third place he prayeth to confound the counsel of the enemies because they had put the whole City in a confusion and set the citizens upon a course of 〈◊〉 and violence Whence learn 1. A visible Church may at some time be in so sinful a condition as a godly man shall not know what to do or to whom he may have 〈◊〉 where to hide him as here the condition of the holy City the City of Ierusalem is described 2 The prayers of the godly are more able to disappoint the plots of cruel enemies then all humane policy Destroy O Lord and divide their tongues 3. The beleever should make use of such courses as God hath taken before for disappointing wicked enterprises for supporting of his faith in his need as here David maketh use of Gods dissolving the conspiracy of Coraâ— Dathan and Abiram and of the proud enterprise of the wicked in building Babel Destroy O Lord and divide their tongues 4. A man should be very sure that such as he doth pray against and complaineth of unto God are in a wicked condition and upon a mischievous course for David giveth for a reason of his imprecation that he had seen violence and strife in the city The Rulers of the city diligently watching for his 〈◊〉 to do mischief day and night going about the walls mischief soâ—row wickednesse 〈◊〉 〈◊〉 in the midst of it and openly 〈◊〉 in the streets Ver. 12. For it was not an enemy that reproached me then I could have borne it neither was it he that bated me that did magnifie himself against me then I would have hid my self from him 13. But it was thou a man mine equal my guide and mine acquaintance 14. We took sweet counsel together and walked unto the house of God in company In 〈◊〉 〈◊〉 place he condescendeth upon a more special 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 Achitophel and other like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 abused their trust and familiarity which they had with him whose ingratitude â—ieved him 〈◊〉 then the 〈◊〉 〈◊〉 〈◊〉 Whence learn 1. It is 〈◊〉 〈◊〉 thing for 〈◊〉 to 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 their 〈◊〉 to become 〈◊〉 〈◊〉 〈◊〉 specially in a good cause this doth Davids experience make evident 2. The worst that a professed enemy can do against the godly in a good cause is more tolerable then treachery against us or the forsaking of us by a professed friend for that importeth a reproach in the Party forsaken as having an evil 〈◊〉 or being unworthy to be assisted It was not an enemy that reproached me then I could have borne it 3. The injuries of a respected enemy are not so 〈◊〉 â—…ble before they 〈◊〉 done nor so piercing when they are done as the injuries of one whom a man suspecteth not or as the injuries done to us by a professed and trusted friend Neither was it he that hated me then I could have hid my self from him 4. The disappointing of us by a friend in a good cause much more the open opposition and most of all the treachery of a trusted friend against us in a good cause doth carry with it a vilifying and despising of our person and cause and importeth our ill
God in a land so much as his Elect that fear him so nothing can encourage us to seek and hope for meâ—…cy to a land so much as the Lords love to them that fear him in it that thy beloved may be delivered save 5. When God hath begun to appear for his Church then in special should we follow a begun blessing with prayer that God would work out the benefit Thou hast given a banner to them that fear thee that thy beloved may be delivered save 6. Whatsoever difficulties appear in the way of the Churches delivery we must oppose the omnipotency of God to them all and sustaine our faith in prayer by looking to his love toward his Church and power to do for her That thy beloved may be delivered save with thy right hand and hear me Ver. 6. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 7. Gilead is mine and Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law giver In the second part of the Psalme is set down Davids confidence to have the victory over his enemies and to have his Kingdome both setled at home ver 6 7. and enlarged abroad ver 8 9 10. By Davids prayer the word of promise that he should be established King is made lively unto him whereupon he is comforted and made confident of the accomplishment thereof in all points Whence learn 1. As faith helpeth up prayer so by prayer faith is setled and strengthened as here is evidenced 2. The word of promise is a more sure evidence then begun possession for David was not so sure of the Kingdome now because he had begun to reigne as because God had spoken 3. Then is the Word of God rested on and rejoyced in when it is received 〈◊〉 his Word when his holinesse is taken as a pawn for performâ—…nce God hath spoken in his holinesse I will rejoyce 4. Whatsoever resteth unperfected of what is promised to us by God shall be fully put in our possession as David here assureth himself to exercise the supreme government in those parts of his Kingdome on the one or other side of Iordan which yet were not brought unto subjection or setled under him I will divide Shâ—…hem and mete out the valley of Succoth c. 5. Whatsoever strength or encrease of number the Kingdome of Israel was to have from the plurality of Tribes and their strength yet the union of the sonnes of Abraham and stability of the Kingdome of Israel consisted in their joynt subjection to the Law-giver and government of Iudah out of which Tribe Christ came who is the true Law-giver and King of Israel towards whom the Church of old was to direct their eye through their typical governours Iudah is my Law giver Ver. 8. Moab is my Washpot over Edom will I cast out my shoe Philistia triumph thou because of me 9. Who will bring me into the strong city who will lead me into Edom 10. Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Here he is assured by the Lords word not onely of the establishment of his Kingdome at home but also of the enlarging of it abroad by the subduing of such as had been enemies to Israel before Whence learn 1. When the Lord doth unite his people under the government of Iudah and giveth them grace to take the true Ruler of the Tribe of Iudah for their Law-giver then shall the enemies of Israel be brought low and either used contemptibly as they did sometimes use the Lords people or else shâ—…ll professe themselves happy in their subjection to the King of Israel for after that David as the type of Christ had endited a Song to the Church wherein they should acknowledge Iudah their Law-giver then he as the type of Christ doth give them to sing this also Moab is my washpot that is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast out my shoe that is I shall subdue them and trample them under my feet as I passe through them Philistia triumpb thou because of me that is instead of thy triumphing over my people thou shalt be made to professe thy joy to be under my government 2. The beleever when he promiseth to himself great things must neither be senselesse of the difficulties of opposition which he is to meet with nor of his own inability to overcome difficulties but being sensible of both must look to God for assistance and furniture to overcome for when David considered the strength of the senced royal Cities of the enemy he saith Who will bring me into the strong city Who will lead me inâ—…o Edom Wilt not thou O God 3. It is Gods absence from or gracious presence with a people which maketh the successe of the warres of his people against their enemies worse or better and their bad successe in former time or by-past judgements on them for sinne must be so farre from marring the confidence of a people turning home to God and seeking to finde help from him that on the contrary the judgements inflicted upon them in their impenitency serving for confirmation of the threatnings of Gods Word and evidence of his justice must be made arguments of confirmation of faith in Gods promises of merciful assistance when they are turned towards God for so reasoneth David Who will bring me into Edom Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Ver. 11. Give us help from trouble for vain is the help of man 12. Through God we shall do valiantly for he it is that shall pull down our enemies In the last part he briefly resumeth his prayer and confidence to be heard Whence learn 1. The certainty of hope should not make us the more slack but rather the more earnest and servent in prayer for after this professed assurance David insisteth in prayer Give us help from trouble 2. Seeing God onely is the strength and furniture of his people and he cannot endure that they should relie upon any means which they may and must use but upon himself onely Therefore the lesse confidence we put in the creature the more may we be confident of help from God Give us help from trouble for vaine is the help of man 3. A self-denying and humbled beleever may go with courage and hope of successe to the use of the meanes and may encounter with whatsoever opposition of enemies Through God we shall do valiantly 4. The praise of valour and gallantâ—…y of victorious souldiers must not be parted betwixt God and the victour but whatsoever God doth in us or by us must be no lesse wholly ascribed unto God then if he had done all the work without us for both the valour of the instrument and the victory are the works of the
therefore saiâ—…h he God hath spoken once 6. Albeit one testimony of Scripture for a ground oâ—… faith or â—…ule of life rightly considered be abundantly sufficient to settle our faith in that point and to warrant our obedience yet God will inculcâ—… that truth oftner and have us to receive it oftner and more firmly and as it is the Lords kindnesse to us and care of us to cauâ—…e his once â—…poken Word to be oftne repeated unto us oftner cleared and confirmed unto us by repeated experimental evidence of the certainty thereof so it is our duty to receive it more and more heartily so oft as it is repeated and inculcated and to meditate and consider oâ—… it and to take a deeper and a deeper impression of it God hath spoken once twice have I heard it 7. The proprity of authority and power to do all and everything is the Lords onely and as 〈◊〉 the power of the creature it is but lent and derived to it at Gods pleasure The creature can neither hurt us nor help it selfe or us but as God is pleased to use it as an instrument Twice have I heard this that power belongeth to God 8. To induce a soul to trust in God only it is necessary that â—…t so look to his power as it also look to his mercy and lay hold on both faith â—…ath neeâ—… of bâ—…th as of two wings to carry it up to God above all vain enticements and terrours and tentations and as props whereon to settle and fix it self joyntly Also unto thee O â—…ord belongeth mercy 10. As the man that puts his trust in God and studieth to obey his Word shall finde Gods mercy to pardon his transgression and Gods power to sustain him in all his difficulties and to peâ—…orm all the promises made to his servants so the man that trusts not in God but in himself or in some creature without him elâ—… thinking to work his own happinesse by his own wayes shâ—…ll finde the fruit of his wicked course according as God hath forewarned For thou renderest to every man according to his works PSAL. LXIII A Psalme of David when he was in the wildernesse of Iudah WE have in this Psalme Davids exercise in his banishment when he was hiding himself from Saul in the wildernesse of Iudah wherein is set down his lingring and prayer after the benefit of the publike ordinances ver 1 2. And the fruits of a gracious and comfortable answer given to his prayer in number foure The first is a resolution to follow spiritual duties and in special to praise God ver 3. and to be a constant supplicant depending on God ver 4. and to take his contentment in God and in his praises ver 5 6. and joyfully to trust in Gods mercy ver 7. The second fruit is the acknowledgement of Gods power sustaining him in his adherence unto God practised by him for time past and puâ—…posed for time to come ver 8. The third fruit is confidence of the destruction of his enemies ver 9 10. The fourth is assurance that he shall receive the Kingdome promised unto him to the confusion of all such as did slander him as a traitor From the Inscription Learne 1. Suâ—…h of Gods children as dwell most stâ—…tely and commodiously among their neighbours may be driven sometimes to hide themselves in a wildernesse as David was 2. Banishment from among friends cannot banish a man from God but may serve rather to drive him toward God 3. Troubles are grievous when they are present but may prove a matter of a joyful song when called to remembrance A Psalme of David when he was in the wildernesse of Judah Ver. 1. O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is 2. To see thy power and thy glory so as I have seen thee in thy sanctuary From his prayer Learne 1. The Lord is the only ease of a distressed minde and there is no speedier relief then to go to God in prayer as the Psalmist did saying O God 2. When we would speak unto God to purpose we should fasten our hold on the Covenant O God thou art my God 3. Troubles will sharpen a man in the use of the means and rouse him out of nasty security Early will I seek thee 4. It is good to fasten duties on our selves by resolution and to strengthen our resolution by shewing it to the Lord Early will I seek thee 5. A lively soul will be no lesse deâ—…rous of spiritual comfort from God then the bâ—…dy for natural food after long fasting My soul thirsteth foâ—… thee 6 Spiritual affections when they are strong will 〈◊〉 â—…e bâ—…dy with impressions answerable thereto My flesh longeth â—…fter thee 7. It is a barren place to a godly soul where tâ—…e publikâ—… exercises of Religion cannot be hâ—… for this cause mainly did God câ—…ll the wildernesse A dry and â—…hirsty land where no water is 8. 〈◊〉 the power and gloâ—…y of God is no whâ—…e so clearly seen as in publike ordinances therefore should tâ—… ordinances be loved sought after and haunted that we may finde communion with God in them My soule thirsteth to see thy power and thy glory 9. The more good a man hath found in the publike exerciâ—…s of Religion the more will he esteem of them and in â—…cial when he is deprived of them My soule thirsts to see thy power and glory so as I have seen thee in thy sanctuary Ver. 3. Because thy loving kindnesse is better theâ—… life my liâ—…s shall â—…raise thee 4. Thus will I blesse thee while I live I will lift up â—…ine hands in thy Name 5. My soule shall be satisfied as with marrow and 〈◊〉 and my mouth shall praise thee with joyful lips 6. When I remember thee upon my bed and meditate on thee in the night-watches 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Here the Lord giveth to his servant a gracious answer and 〈◊〉 is condition in the wildernesse mâ—…king him no lesse glad then eveâ—… he was in the publike exerciâ—…e of Religion by granting him the comfort of his holy Spirit â—…s the fruits of the answer of his prayer do make manifest The first whâ—…eof is shewen in sundry holy resolutions to praisâ—… the kindnes of God to blesse God and to call on his Name in all conditions to take contentment in God and to trust in him Whence learn 1. When a man who loveth the publick ordinances is debarrrd from them and maketh use of private exercises of Religion God can and will supply unto him what he wanteth and be a little sanctuary unto him as here appeareth 2. The felt kindnesse of God and shedding abroad of his love in the heart of a believer is joy unspeakable and glorious able to supply all wants unto him and to sweeten all troubles unto him and
to give him more comâ—…ort then what is most comfortable in this world yea to make life it self without the feeling or hope of feeling â—…his love to be little wâ—…th to hâ—…m Thy loâ—…g kindnesse is better then life 3. Rich experiences of the felt love of God in the use of the meanes deserve to be brought forth to the praise of God when it may glorifie him Because thy loving kindnesse is better then life my lips shall praise thee 4. One proof of Gods loving kindnesse towards us is reason abundant for us to blesse God for ever thereafter and to acknowledge him the fountain of blessings even to our selves whatseever change of dispensations we shall meet with Thus will I blesse thee while I live 5. As our assurance of Gods love unto us and of hiâ—… purpâ—…e to blesse us doth serve to prepare us for straits and difficulties hereafter so also for praying to God with confidence to be helped in whatsoever change of condition we may fall into afterwards Thus will I blesse thee while I live I will lift up my hands in thy Name to wit as a man engaged to depend upon thee to call upon thee as my need requireth and a man particularly encouraged by thee and confirmed by experience from thy former helping of me that I shall have a good answer from thee who hast manifested thy self unto me by Word and works 6. The spiritual life of the soul hath its own food as well as the bodily life of nature and the life of the godly is not so barren so sad and uncomfortable as the world doth beleeve They have their hid Manna and the water of life solid and satisfactory consolations and joy in the holy Spirit wherewith strangers do not intermeddle of which joyes the sweetest morsels of delicate banquets are but shadowes My soule shall be satisfied as with marrow and fatnesse 7. Such as do hunger and thirst after communion with God in Christ and do resolve to spend their life in Gods service may promise to themselves that they shall feel sweet satisfaction in this course and with David say My soule shall be satiâ—…fied as with marrow 8. Spiritual joyes are not like carnal joyes which end in sadnesse but they resolve in glorifying and do make the very outward man partaker of the benefit therefore doth the Psalmâ—…st adde And my mouth shall praise thee with joyful lips 9. The way to finde refreshment spiritual is beside publike ordinances to give our selves to spiritual exercises in secret at such times as our necessities civil and natural may best spaâ—…e and then and there to recall to minde what we have heard seen or felt of Gods Word or working and to keep up our thoughts upon this holy subject by prayer soliloquie and meditation as David sheweth to us the example When I remember thee upon my bed and meditate on thee in the night-watches 10. As one experience should call another to remembrance so the calling of experiences to our memory should oblige and encourage us in all conditions joyfully to make use by faith of Gods standing offer of grace to us in Christ shadowed forth by the wings of the cherubims stretched out alwayes over the mercy-seat Because thou hast been my helper therefore in the shadow of thy wings will I rejoyce for here and here only is the remedy of all sinne and misery Ver. 8. My soule followeth hard after thee thy right hand upholdeth me From the second fruit of the gracious answer given to Davids prayer that is from his giving the glory of the acts of grace which he did unto God the furnisher thereof Learne 1. The Lord useth to exercise the soules of his own children with sense of desertion and withdrawing of his presence one way or other This is presupposed in Davids following after the Lord when he felt him retiring himself as it were 2. A believer in God cannot endure a thought of separation from God nor forbear to seek after God when he misseth his presence but will use all meanes to recover the sense of his presence which he hath felt before My soule followeth hard after thee 3. It is our wisdom to reflect upon and acknowledge the grace of God in us and upon the acts of our saith and love toward God for our own strengthening as David doth here saying My soul followeth hard after thee 4. Although the exercise of gracious habits be our acts yet the enabling of us to bring these acts forth is the Lords work who giveth us both to will and to do of his own good pleasure and as it is our duty to acknowledge this so is it the fruit of our feelings of Gods help to professe it My soul followeth hard after thee but by what power strength and furniture doth he this Thy right hand upholdeth me 9. But those that seek my soul to destroy it shall go into the lower parts of the earth 10. They shall fall by the sword they shall be a portion for foxes The third fruit of the answer of his prayer is assurance given that his enemies shall be destroyed for it is revealed to him that Saul should be slain by the sword he knew by revelation that his carcasse should lie in the fields a prey for foxes and wilde beasts Whence learn 1. The deadly and unreconcileable enemies of Gods people hating them for a good cause do draw destruction on themselves Those that seek my soule to destroy it shall go down to the lower parts of the earth 2. It is agreeable with Gods justice that bloody enemies of Gods people be punished by their bloody enemies God can stirre up the wicked against the wicked to avenge the wrongs done to his children They shall fall by the sword they shall be a portion for the foxes 3. The Lord to ease the hearts of his oppressed children doth sometimes before hand make them foresee the destruction of their adversaries whether by teaching them in an ordinary way to apply the general sentences of the Scripture unto them or in a more special way revealing his minde as he seeth fit as here They shall fall by the sword c. 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped The last fruit of his prayer is assurance that he shall be King and that all the godly shall be comforted by this means and that his righteousnesse shall be cleared against all the calumnies of the wicked Whence learn 1. Howsoever it may go hard with the righteous and their enemies may prosper for a time yet their lot shall be changed to the better at length and when heâ—… enemies are born down their head shall be lifted up and whatsoeveâ—… is pâ—…omised unto them they may be as sure of it as if they had pâ—…ssion of it yea they may stile themselves by the title whiâ—…h Gods â—…ord hath given unto them as David doth
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
so should all benefits confirm their faith in the Covenant and lead them to the hope of receiving after all other benefits salvation also Blessed be the lord who daily loadeth us with benefits even the God of our salvation 4. Albeit the Covenant of salvation be sure and solid in it self yet are we slow to beleeve it weak in our laying hold of it and have need to have the stamp and impression of it set deep upon our hearts as here the Psalmist teacheth the Church by inculcating this point He that is our God is the God of salvation 5. Temporal things which men do idolize may serve a man in this life but at death in death and after death he can have no good by them It is God only who can deliver from death and give an issue out of it Unto God the Lord belong the issues of death 6. Let a man be once setled in the faith of his salvation then he shall be comforted against all the troubles and dangers wherein he can fall yea even against death it self if he can say He that is our God is the God of salvation he may also say with confidence and application to himself and comfort Unto God the Lord belong the issues from death Ver. 21. But God will wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses From the ninth reason of Gods praise Learne 1. How great soever be the majesty of God and the riches of bounty and grace offered in Christ yet will men be found even within the visible Church who will wickedly refuse his grace and oppose his Kingdom but all to their own shame and damage But God shall wouâ—…d the head of his enemies 2. The character of Gods irreconcileable enemies is that they cease not to follow the course of sin He goeth on still in his trespasses 3. Though God spare his enemies long and suffer them to grow old in the course of enmity against him yet shall shameful sudden and irrecoverable judgements overtake them in their old dayes But God shall wound the hoary scalp of such a one as goeth on still in his trespasses Ver. 22. The Lord said I will bring again froâ—… Bashan I will bring my people again from the depthâ—… of the sea 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same From the tenth reason of praise wherein the Prophet promiseth in the Loâ—…ds Name that God shall work over again such works of delivery to his people and such works of victory over their enemies as he had wrought before Learn 1. The Lords Word is certainly sufficient for performance of his promises and ground of comfort and confidence and thanksgiving and praise to God even before the work be wrought The Lord said I will bring again c. 3. As the Lord will have the memory of former dangers and deliveâ—…ies of his Church kept in remembrance for his own glory so will he have former dangers for his peoples good to be looked upon as advertisements of what straits his Church may be cast into and his former merciful deliveries looked upon as pledges and pawns of the promises of like mercies in time to come as need shall require I will bring again from Bashan I will bring my people again from the depths of the sea doth import thus much 3. As the Lord will give as great deliverances to his Church when they are in straits as ever he did before so wil he give as terrible blows to his adversaries as ever he did according as the Churches need or good shal require I will bring again from Bashan c. that thy foot may be dipped in the blood of thy enemies 4. Albeit neither the Lord nor his people do delight in bloodshed yet will he let his people and all men see in the bloodshed of their enemies how terrible he is in justice especially against the enemies of his Church and how dear his people are to him and that rather then they should be overthrown he will destroy Nations for their safety and give unto his people in their own defence against their oppressors notable victories So that thy foot may be dipped in the blood of thine enemies 5 When the Lord thinks it fit not to make his own people instrumental in their own delivery then can he yoke the enemies among themselves or raise up proâ—…ane dogs like themselves to avenge the quarrel of the Lords people upon their enemies That the tongue of thy dogs may be dipped in thâ—…â—…ame that is in the blood of thine enemies Ver. 24. They have 〈◊〉 thy goings O God even the goings of my God my King in the sanctuary 25. The singers went before the players on instruments followed after amongst them were the damosâ—…ls playing with timbrels To confirme what is promised he bringeth forth old experiences acknowledged by the enemies registred in the Word of the Lord and read in the Temple Whence learn 1. The Lord useth to work so evidently for his people and against his enemies that both his people and their enemies are made witnesses and are forced to acknowledge the Lords work They have seen thy goings O God 2. It is the glory of a people when God so worketh as he is seen to be their God their leader their defender and all as in Covenant with them They have seen thy goings O God even the goings of my God saith he 3. That Gods honour may be seen mans honour should be laid down at his feet and put case a man were the greatest King yet is it greater glory and matter of contentment to have God for his King then to be a King without God They have seen thy goings O my God my King saith David now setled in the Kingdom 4. The most clear sure and profitable sight of the Lordâ—… work and wayes is to be had in the use of publick ordinances where his Name Nature Covenant and course he keepeth with all men together with the causes use and ends of his works are to be seen They have seen the goings of my God in the sanctuary 5. Where all the people receive a benefit it becometh all the people publickly and solemnly and with their best expression of affection as God doth appoint to praise God and in his worship to see that all things may be done orderly as Israel did when they came through the red sea and at other times as the Lord gave occasion The singers went before the players on instruments followed after amongst them in the middle-ward the Damoâ—… playing with timbrels 6. All the powers of our soulâ—… and bodies should concurre each of them in their own order with the best harmony of knowledge affections and expressions which can be attained unto for setting forth the Lords praises and our obligation to him for his goodnesse of his people and so should 〈◊〉 â—…rch on all
the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
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.
brought into desolation as in a moment 8. The destruction of the wicked is full of terror how senselesly soever some of them go away all their riches honour and prosperity is pulled from them and in great wrath they are sent out of the world never to see any token of favour again they are adjudged to irrecoverable perdition of soul and body for ever They are utterly consumed with terrors 9. When the wicked are flourishing in wealth ease and honour men do think that God is as it were sleeping but the truth is both the wicked themselves and all who look upon them and do judge them to be happy are in a dream as they shall see when the Lords time is come to execute judgement on them for then all their riches honour pleasure and contentment shall be found nothing but a despicable picture of these things As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Ver. 21. Thus my heart was grieved and I was pricked in my reines 22. So foolish was I and ignorant I was as a beast before thee In the fourth place he maketh a six-fold use of this experience The first is this that by it he is taught how weak and foolish he is in himself and how unable so stand in time of trial and tentation Whence learn 1. Hardly will a man discern a powerful tentatâ—… 〈◊〉 is under it The best sight to be had of the danger oâ—… 〈◊〉 is when it is overcome and gone and look how well pâ—…ed a man is when the tentation is beautified with specious colâ—… of carnal reason so much will he be displeased with it when it is seen and discerned by spiritual light as here we see in the Psalmists experience 2 Much trouble do we bring to our own spirits when we examine Gods dispensations by carnal reason and not by the Scripture and we may thank our selves for the misery which we draw upon our selves as here the Psalmist doth Thus my heart was grieved and I was pricked in my reins 3. So soon as the godly can perceive rheir own error they will no longer maintain it and no man will more shatply censure them for their fault then they will do themselves This is a part of their up rightnesse and ingenuous honesty of heart So foolish was I and ignorant 4. The sin of envy and male-content with Gods afflicting of us and sparing of the wicked hath its own judgement bound upon the back of it for as a soure-leavened vessel turneth all things put into it unto sournesse so doth envy of the prosperity of others make all the good that the Lord doth to our selves uncomfortable and unpleasant unto us for the Word My heart was grieved is in the force of the original My heart was imbittered made soure and leavened 5. Perplexity of minde rising upon the mistaking of Gods providence is like the pain of the gravel in the reines very troublesome till we be rid of it I was pricked in my reines is a similitude borrowed from the bodily pain of the gravel 6. Carnal reason not corrected by Gods Word is beastly ignorance it may bear some shew of reason among foolish men but indeed it is nothing before God but brutish folly I was as a beast before thee Ver. 23. Neverthelesse I am continually with thee thou hast holden me by my right hand The second use of thiâ—… exercise is the acknowledgmenâ—… that hiâ—…â—…nding in grace and Gods obedience depended only upon the Lord by whose powerful susteining of him he was kept from being utterly overcome by the tentations of Satan and from falling from the way of God by the tentation Whence learn 1. The â—…verance of the Saints is not of themselves but of the Lord who doth not forsake them when they of themselves are ready to forsake him but by his power secretly uphold them and keep them fast to himselfe This doth the Psalmist here acknowledge Neverthelesse I am continually with thee 2. â—…hen we have gotten proof of our own folly and weaknâ—… 〈◊〉 deserving then do we most clearly see and confesâ—… 〈◊〉 â—…e and power in preserving of us Thou hast holden me by 〈◊〉 〈◊〉 hand Ver. 24. Thou shalt guide me with thy counsel and afterward receive me to glory The third use is the confirmation of his faith and hope in God for time to come Whence learn 1. The Believer how sensible soever he be of his own weaknesse may be perswaded of his own perseverance by looking on Gods constancy and felt experience of his work of grace in him in time past Thou wilt gâ—… me with thy counsel c. 2. There is an unseparable connexion between walking by Gods direction in the time of this life and our receiving into heaven after this life and he who is resolved to walk by the rule of Gods direction may promise to himselfe to be received into glory immediately after his journey in this life is ended Thou shalt guide me with thy counsel and afterward receive me to glory 3. Albeit the Believer may meet with many doubts and disficulties in his way yet hath he a guide to direct him and a rule to walk by to wit the Word of God revealed in the Church or Sanctuary whereby he may be advised effectually how to walk on his way to heaven Thou wilt guide me with â—…hy counsel Ver. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever The fourth use of this exercise is the setling of his affection and confidence on God as the matter of his satisfactory contâ—…ntment and upholding when all creatures failed him Whence learn 1. As nothing can give true contentment excepâ—… God so God will have us to loose our heart from all creatures and expect no contentment in any of them but in himselfe Whom have I in heaven but thee and there is none on earth whom I desirâ—… besides thee 2. He that seeth Gods sufficiency seeth also tâ—… emptinesse of the creatures and nothing to be in them but whâ—… they have of God A Believer may see that he needeth nothing in heaven or â—…th but communion with God to make him fully blessed 〈◊〉 〈◊〉 I in heaven but thee and there is none 〈◊〉 earth that I dâ—… 〈◊〉 thee 3. As to finde all things to faiâ—… us except God in the time of trial doth serve to loose our affections and confideâ—…e off them so to finde help in God when all things do faile serveth to tic the heare of a Believer strongly to the Lord My heart and my flesh faileth me but God is the strength of my heaâ—…t 〈◊〉 4. When the Believer hath seen his own strength fail him and yet not the lesse doth believe in God he shall finde his sailing heart and fainting courage upholden and his own exhausted strength
〈◊〉 enemies yet must we not quit the least relation no not of 〈◊〉 external Covenant between God and us but make use of it for supporting of our faith in him as here Why doth thine anger smoake against the sheep of thy pasture that is thy Church and people the care of whom thou hast taken as a shepherd over his flock 5. The Believers asking Why is no quarrelling nor is any speech of the Saintâ—… unto God a quarrelling which endeth or resolveth in petition and supplication as this doth wherein after their asking Why they turn themselves to supplication and do pray Remember thy congregation 6. Let the Lord do to his people what he pleaseth they must pray unto him and make use of all the bâ—…nds between him and them as here the Church doth pleading 1. That they are by outward Covenant his Church consecrated unto him Remember thy congregation And 2. That they are his purchase by paying price and conquest Thy congregation which thou hast purchased And 3. That they have been in his possession for a long time Which thou hast purchased of old And 4. That the Lord had taken them into manuring as a piece of land measured out by line or rod and his inheritance not to dispose or put away The rod of thine inheritance And 5. That he had granted deliverances out of straits before The inheritance which thou hast redeemed And 6. That he had taken up house amongst them in his publick ordinances This mount Sioâ—… wherein thou hast dwelt Ver. 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in the sanctuary 4. Thine enemies roare in the midst of thy congregations they set up their ensignes for signes 5. A man was famous according as he had lifted up axes upon the thick trees 6. But now they break down the carved work thereof at once with axes and hammers 7. They have cast fire into thy sanctuary they have defiled by casting down the dwelling place of thy Name to the ground 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land 9. We see noâ—… our signes there is no more any prophet neither is there among us any that knoweth how long In the complaint he desireth the Lord to come and see and to take order with the desolation made by the enemies in his land and specially in the Temple ver 3. What insolent domineering of them was over his people yea over God himselfe so farre as their listed up banner against him could do ver 4. Each of them thinking it as great matter of commendation to them to throw down the Temple as ever it was for any man to build it or prepare materials for it ver 5 6. How they had burnt and demolished the Lords house ver 7. with a resolution to root out his people according as they had burnt all their Synagogues in the land ver 8. And how there was no appearance of comfort or delivery from this calamity ver 9. Whence learn 1. All the evils which the enemy doth unto Gods Church proceed from the Lords desertion of and departing from his people who have provoked him to wrath for this prayer Lift up thy feet or come and see doth import his departure and leaving his people naked without his protection 2. Albeit the Lord doth seem to turn his back depart far away from his own people when they do provoke him to anger and to let their enemies do unto them what they please yet will he be entreated by his people to come again and see and pity the desolation brought upon them and punish the instruments of it Lift up thy feet unto the perpetual desolations that is Lord come speedily and see what desolations thy enemies have made amongst us and pity and relieve us by thy manifested presence 3. Among all the calamities of Gods people nothing doth afflict them so much as the â—…nsolent profaâ—…ation of the worship and Name of God among them for here in the first petition they lament the abusing of the Temple Even all that the enemies have done wickedly in the Sanctuary and then do insist most upon this 4. When the wicked are leâ—… loose upon Gods people they are most insolent cruel and savage in their carriage toward them Thy enemies roare in the midst of thy congregations 5. It will not suffice the enemies of the Church to insult over Gods people but they will insult over their way of religion and over God whom they worship They set up their ensignes for signes they display their banner upon the ruines of the Temple as signes of their victory over that religion which is professed there and over Gods worship there 6. When Gods people do abuse religion and do mock God in their profession of worship and do dishonour him by their carriage and conversation it is justice with God to give over his people and all the meanes of religion into the hands of his enemies to be abused by them rather then to suffer his own people to mock him continually as in this example is to be seen 7. It is a matter of a mans commendation to contribute any way to the setting up of Gods worship and ordinances in a land A man was famous according as he had lifted up axes upon the thick trees that is as he had cut down timber out of Lebanon Wood to build the Lords Temple withall 8. When the Lord is provoked by his peoples evil carriage towards him no wonder he let the work of edification or reformation of religion go as fast down amongst them as ever it rose up as the Church of the Jewes did feel by experience when now the enemies did break down the carved work of the Temple at once with axes and hammers much more speedily then it was builded They have cast fire into the Sanctuaâ—…y they have defiled by casting down the dwelling place of thy Name to the ground This the Lord chused to permit rather then to suffer his people still to mock religion and still to abuse the Temple and make it a shelter for them to trust in against all Gods threatnings so long as it did stand 9. Albeit the Lords minde be onely to correct his people by letting them see their provocation in the judgements brought upon them yet the enemies whom he useth as instruments in their correction do minde their utter destruction and the rooting of them out of the world They said in their hearts Let us destroy them 10. When the enemies of religion cannot kill all the worshippers of God yet will they labour to mar the means of their assembling for publick worship so farre as they can for after they have said Let us destroy them together it is subjoyned They have burnt up all the Synagogues of God in the land that is all the houses built for the weekly assembling of the people unto
inspiration and that the holy Writers spokâ—… 〈◊〉 they were moved by the holy Spirit for here it is not cerâ—… whether Asaph was the name of the Writer of it or wheâ—… Asaph be the name of the order of such of Aarons posterity 〈◊〉 were 〈◊〉 unto the Church and had the charge 〈◊〉 the Musick to whom this Psalme was committed for 〈◊〉 Churches use as many more Psalmes in Davids time and â—…ter it also were A Psalme or Song of Asaph or to Asaph 〈◊〉 words may beare both alike Ver. 1. IN Iudah God is known his Naâ—… great in Israel 2. In Salem also is his Tabernacle and his dwâ—…ling place in Sion From the summe and scope of the Psalme sâ—… down 〈◊〉 Learne 1. Albeit God be in some sort known in all the 〈◊〉 because of the works of Creation manifesting some way tâ—… visible excellencies of God yet is he most of all made manifest to his visible Church where his Word doth sound and his Works are best interpreted In Iudah God is known 2. Where the knowledge of Gods Name is most revealed there should he of duty be most glorified for albeit Israel many times did not understand did not acknowledge him but were more ignorant and neglective of him then the oxe or asse were of their Owners and Masters crib yet daily among them he manifested his great majesty and sometime he made them all acknowledge it and of duty alwayes they should have magnified his majesty and so his Name is great in Israel 3. The Lord doth provide alwayes a place where his Church may visibly professe his Name and worship him he will not want a place where he hath a people in Covenant-bond unto him In Salem is his Tabernacle 4. It is a great glory to the place where God is worshipped for there also doth he make his residence In Salem also or Ierusalem is his Tabernacle and his dwelling place in Sion 5. It is not for the worthinesse of any people or place that the Lord is among them or manifested there but it is his own free choice among whom and where he will reside The place where the vile Canaanite had been and the place longest possessed and abused by the Canaanite will he choose for his chief dwelling he will turn the Canaanites Salem to be Ierusalem and the strong hold of the Jebusites to be the place of his Temple therefore saith he In Salem rather then Ierusalem is his Tabernacle and his dwelling place in Sion Ver. 3. There brake he the arrowes of the bowâ—… the shield and the sword and the battel Selah The first reason of Gods praise is taken from the Lord fighting at Ierusalem against the enemies of the Church and discomfiting of them Whence learn 1. The greatest overthrow given to armies will be found in their fighting against God Church There in special manner brake he the arrowes of the bowe c. 2. In the deliverance of the Church the Lord will be seen to do all the work There brake he the arrowes 3. As there is no meanes or instrument fit to destroy men which the enemie will not make use of against the Church so there is no weapon formed against her which shall prosper when she doth reliâ—… on her Lord There brake be the arrowes of the bowe the shâ—…ld and the sword and the battel Ver. 4. Thou art more glorious and excellent thâ—… the mountains of prey The second reason of Gods praise is because he is more glorious then all the Kings and Kingdomes of the world wherein the cruel and beastly raging enemies of his Church have their strength and strong hâ—…los Whence learn 〈◊〉 Those Kingdomes and Powers which do not subject themselves to God or Christ the King of Saints are to be esteemed of as mountains where wilde and ravenous beasts do lie every one of them according as they are more mighty oppressing the weaker for they are called here Mountains of prey or Powers maintaining all oppression as mountains give shelter to ravenous beasts which live upon prey 2. Whatsoever excellency is to be found in the Kingdomes of the world wherein men do glory as wisdom riches strength multitude courage or what else can be imagined is all nothing to the matter of gloriation which the Church hath in God Thou saith the Psalmist unto God art more glorious then the mountains of prey Ver. 5. The stout-hearted are spoiled they have 〈◊〉 their sleep and none of the men of might have found their hands 6. At thy rebuke O God of Iacob both the chariot and horse are cast into a dead sleep The third reason of Gods praise is because he did evacuate and make of no use unto the enemie whatsoever they did put their confidence in Whence learn 1. Whatsoever strength courage wit or any other point of perfection any man hath God who gave it can take it away when he pleaseth yea can make it a meanes of hardening his heart in carnal confidence to engage him in a businesse for a mischief to him that he may lose all whereunto he leaned The stout-hearted are spoiled they have slept their sleep and none of the men of might have found their hands that is God hath made the couragious and strong to be found feeble and weak and unable to save their own goods or lives 2. Albeit the Church hath no strength in her self yet the Lord can with a word of his mouth do all her work and defeat her enemier At thy rebuke O God of Iacob they are caâ—… in a deep sleep 3. The more powerful wise and stout the enemies of Gods Church be the more should the Church relie upon God and the more glory doth the Lord get in overthrowing them Therefore the stout-heartedmen of might châ—…ariots and horse are here mentioned Ver. 7. Thou even thou art to be seared and who may stand in thy sight when once thou art angry The fourth reason of Gods praise is because he is so terrible that none can stand before him when he is angry Whence learn 1. When the Lord doth smite the wicked he doth waâ—…n his own people to stand in awe therefore doth the Church make use of what is set down before Thou â—…ven thâ—… art to be feared 2. Only God is to be feared lest we offend him and no mans anger is to be feared in comparison of provoking God to anger Thou even thou art to be feared and no regard unto nor mention of any other to be feared in comparison of him 3. Man against man may stand and wicked men in the time of Gods patience may stand but when the time cometh of Gods judging and letting forth his wrath upon his enemies none can escape his hand Who may stand in thy sight when onâ—…e thou art angry 4. The terror of the Lord against his â—…oes is the comfort of his people and the matter as of his praise so of their singing and rejoycing as here is to be seen Ver. 8. Thou didst
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
sendeth it forth He cast upon them the fiercenesse of his anger wrath and indignation and trouble 3. As the Lord hath good Angels by whom he can work his own will so hath he also evill angels whose service he can use holily to his own purpose He cast the fiercenesse of his wrath upon them by sending evill angels among them From ver 50 51. Learn 1. When the Lords judgements lighting upon mens houses cornes cattel and fruit-trees do not humble men the Lord doth make his judgement light upon their own persons and when lighter judgements on their persons do not yet humble them then God will destroy their lives and their last plagues shall be heavier then the first as here when former plagues did not the turn the Lord laid aside former pitying and long-suffering and so he made a way for his anger he 〈◊〉 â—…ed not their soul from â—…eath but gave their life over to the pestilen e. 2. As the persecutors of Gods people do smiâ—…e that whicâ—… God loveth best so doth God smite that which persecutors love best He smote all the first-borne in Egypt 3. The curse of God coming upon the Egyptians the posterity of Châ—…m commendeth the grace of God toward the Israelites the posterity of Sem his brother Therefore in opposition to the tabernacles of the Israelites in the land of Goshen it is said He smote the chief of their strength in the tabernacles of Cham. Ver. 52. But made his owne people to go forth like sheep and guided them in the wildernesse like a flock 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies This was the Lords dealing with the enemies of Isrâ—… whereof the Israelites made no right use Now hee setteth down the Lords different dealing with Israel whereof also they made no right use when hee hath plagued and drowned the Egyptians hee gave Israel safe passage and conduct through the sea Whence learn 1. Whatsoever be the unworthinesse of Gods confederate people yet the Lord putteth a difference between them and their enemies and testifieth his respect to the one above the other the Egyptians he did diverse wayes plague But he made his owne people go forth like sheep 2. Though the Lords people be both weak and witlesse yet God caâ—…eth for them as a shepherd doth for his flock He made his own people to go forth as sheep and guided them in the wildernesse as a flock 3. Albeit the Lord doth put difference between such as â—…re in Covenant with him in the letter onely and those that are in Covenant with him in the spirit also when he compareth the sheep with the goats yet when he compareth the whole bulk of his people with the rest of the world and in special with their enemies he putteth a peculiar respect upon them all and avoweth his interest in them all above all people in the world and doth for them as for his owne he 〈◊〉 his owne people to go forth 4. Whatsoever â—…ear may possibly fall upon Gods people when they are following his directions yet their course is safe and without just cause of fear and if at some time fear do surprise them yet the Lord so cleareth their way after that that they are out of fear He lâ—…d them on safely so that they feared not 5. The perdition of the world and the wicked enemies maketh the safety of those that are saved so much the greater benefit 〈◊〉 people feared not but the sea overwhelmed their enemies Ver. 54. And he brought them to the border of his Sanctuary even to this mountain which his right hand had purchased 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents In the tenth place he pointeth at the perfecting of their journey through the wildernesse and possessing them in Canaan with the casting out of the Canaanites Whence learn 1. Whatsoever become of particular persons in the visible Church the Lord doth follow on the course of his care and kindnesse unto the Church and encreaseth the obligation of the incorporation in the succeeding ages partly by what he doth for their predecessors and partly by what he doth for themselves as we see in the Church of Israel whatsoever became of misbelievers in the wildernesse he brought his own people to the border of his Sanctuary 2. Albeit we should fight for the liberty of a place where Gods ordinances may be publickly celebrated and shed our blood in coming by it yet is the commodity not our purchase but the Lords purchase and the Lords gift to us He brought them to this mâ—…untain which his right band hath purchased 3. Successe in warre is the Lords work and such as are dispossessed of their inheritance have God to crave for it He cast out the heâ—…then also before them It is neither the stoutnesse of the one nor the â—…eeblenesse of the other but Gods hand or power which doth the businesse 4. The setling of a people in a peaceable possession so as every man may without contention enjoy what is allowed him of God is no small benefit and obligation of a people so dealt with by God He divided them an inheritance by lot and made the tribes of Israel dwell in their tents Ver. 56. Yet they tempted â—…d provoked the 〈◊〉 High God and kept not his testiâ—…onies 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceiâ—…ful â—…owe 58. For they provoked him to anger with their high places and moved him to jealousie with their gravâ—… images In the eleventh place he setteth down how this people yet again provoked the Lord to anger with their idolatry and superstition â—…eir high places and their graven images for when God had appointed one place for their solemn worship to wit his Tabernacle where his Ark and Mercy-seat was signifying the necessity of worshipping him through the promised Mediatour Jesus Christ in whom alone he would be sought and â—…ound and in whom he would have all his people agreeing and attending his appointment and not to devise wayes of pleasing of God by themselves they would have a place oâ—… their own 〈◊〉 publick worship high places or hills and groves which pleased them better then Mount Sion or the place where the Tabernacle was pitched They would have representations of their own devising and loved them better then the Aâ—…k of the Covenant to wit graven images which God had forbideen in the moral law and so they provoked him to anger Wheâ—… learne 1. Such is the wickednesse of natural men that neither for judgements nor for favour shewen to them will they subject themselves to Gods direction but will take upon them to set rules unto God one way or other This the Prâ—…phet sheweth in the example of the Israelites Yet thâ—…y tempted and proâ—…ked the most High God 2. When God giveth his
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
the meanest of men and exalt them how high soever he pleaseth but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome he setteth down the mean condition of life wherefrom David was raised to the royal dignity of governing Israel He took him from the sheep solds from following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance From Ver. 72. Learn The duties and properties of a good King are these First He must resolve to be Gods servant in his charge as David was Seconly All his subjects and in special the Lords people must be cared for by him in a civil way as a flock of sheep is cared for by the Pastour David fed them Thirdly A Kings heart must be set uprightly for Gods honour and for the subjects welfare in the whole course of his government He fed them according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King â—…st deâ—… prudently with his subjects accomodating the whole â—…se of his dealing with them as their several conditions do reâ—…ire He guided them by the skilfulnesse of his hands And whatsoever measure David had of those properties were but a shadow of the perfections of Christ in his Government Fifthly neither lawes nor teaching nor miracles nor benefits nor judgments can avail unto the salvation of a people or person till they be put under the hand and guiding of Christ as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme wherein when God hath tried his people with oft repeated mercies and judgements they come to no setled estate till they be put under the Government of David who in this is 〈◊〉 type of Christ. For he closeth with this he guided them by the skilfulnesse of his hands PSAL. LXXIX A Psalme of Asaph THe scattered and captive people of God after the destruction of Ierusalem and of the Temple do put up a pitiful complaint unto God to ver 6. and do pray for a merciful reliefe to his Church and for avenging their blood upon their enemies As for the complaint in it they lament four things First the profanation and desolation of the Lords inheritance and Temple by the heathen their enemies ver 1. Secondly the barbarous cruelty and inhumanity used against them ver 2 3. Thirdly the contempt and mocking of their wicked neighbours in their misery ver 4. Fourthly â—…as they acknowledge this to proceed from Gods displeasure so they lament that it is like to be everlasting ver 5. In their prayer in the latter part of the Psalme they crave First justice upon their enemies ver 6. 7. Secondly pardon of their own sins and deliverance out of their misery for sundry reasons ver 8 9 10 11. Thirdly that God wolâ—…d reward their inhumane neighbours who mocked at their misery ver 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages Whence learn in general 1. The Church of God may be brought so low as here we see once it was 2 So many of Gods people as live to see such publike calamities and misery must not despaire of a recovery but should and may run to God and pray for the Church in affliction expecting order after consusion and after dissipation to see a gathering of Gods people again and after apparent overthrow of Religion a restoring of Gods publick worship as the example of the Psalmist in this Psalm doth teach whose courage and confidence in God for relief of the Lords people is wonderful as the condition of the Church at that time seemed to be desperate As the holy Ghost the enditer of this Psalm doth give warning here to all Churches in all ages to beware to provoke the Lord unto wrath lest he deal with them as he dealt with those Israelites so doth he give warrant to all afflicted Churches to follow the example of this afflicted Church to run to God for help for which cause he hath given this Psalme to be made use of by the Church A Psalme of Asaph Ver. 1. O God the heathen are come into thine inheritance thy holy people have they defiled they have laid Ierusalem on heapes In the first part of this Lamentation Learn 1. Albeit there be no place nor person how near and dear soever unto God exempted from judgement when they are polluted yet the wicked instruments of the judgement poured out upon the place and persons consecrated to God may justly be complained of as here we see O God the heathen are come into thine inheritance 2. When Gods people who should be holy defile themselves and Gods Ordinances it is no wonder that by prophane persons they be punished and their holy things polluted Thy holy Temple have they defiled that is they have abused it dealt with it as a vile and proâ—…ane thing 3. Albeit people in Covenant with God have disgraced their holy profession and polluted his ordinances and be justly plagued by seeing holy ordinances put over in the hands of profane men for their cause yet neither will the Lord disclaime his interest in his own ordinances nor do his people lose right and interest in God and in his ordinances when they take with their punishment and do make their addresse to God for reliefe Thy holy Temple have they defiled 4. When God giveth over religious ordinances in the hands of profane men to be abused no wonder if they that are the cause of this do suffer in their civil state also no wonder the City suffer with the Temple Ierusalem have they laid on heaps Ver. 2. The dead bodies of thy servants have they given to be meat unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth 3. Their blood have they shed like water round about Ierusalem and there was none to bury them From the second part of the lamentation and complaintâ—… Learn 1. Falling in battel before the enemies may prove that God hath a just cause against the party overcome but cannot prove that the victors cause is good presuppose both parties had appealed to God for there the heathen do overcome and the Lords servants and Saints are slaine and they who are lest alive do complaine of the victors and take with their punishment at Gods hand who doth follow his own quarrel as he pleaseth and will not at mens pleasure sit down and decide appellations when they call to him or stand unto 〈◊〉 time set down by men to him to determine their controversie O God the 〈◊〉 are come into thine inheritance c. The dead bodies of thy servants have they given to be meat to the fowles aâ—… Heavy and fearful are the judgements temporal which may come upon Gods people when they have provoked God to wrath against them for their sinnes even such as are here
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
of the mighty can be likened unto the Lord Ver. 7. God is greatly to bee feared in the assembly of the Saints and to bee had in reverence of all them that are about him A third reason to confirme his faith is this God is terrible and to be stood in awe of by all his people and it were a fearfull injury for his Saints not to give him the glory of his power and sidelity Therefore will he say I have reason to believe what he hath promised concerning the Kingdome of Christ. Whence learne 1. Holy Angels and sanctified men of all creatures have nearest accesse unto God and are most like to the domesticks and Courtiers of a King who attend him daily and wait upon him for they are here said to bee about him 2. The feare and reverence of God imprinted on Angels and Saints doth evidence the greatnesse of Gods power excellency and majesty God is greatly to be feared in the Assembly of the Saints 3. The terriblenesse of Gods holy Majesty and the reverence due to him from all his Saints should make us afraid to misbelieve his Word and Promises for this is made a reason of the Psalmists believing the Lords Word God is greatly to be feared in the Assembly of the Saints and to be had in reverence by all them that are about him Ver. 8. O LORD God of hosts who is a strong LORD like unto thee or to thy faithfulnesse round about thee A fourth reason to confirme his faith is this GOD is LORD of Hosts and incomparable in strength and faithfulnesse whereby he is compassed on all hands round about therefore will he say I have reason to believe his promise concerning Christs Kingdome Whence learn 1. As the Lord only knoweth persectly his owne Omnipotency and his own Excellency in all perfections so we know GOD bâ—…st when we come to him and acknowledge that he only knoweth himself fully and do give unto him this glory as the Psalmist diâ—…ecting his speech to GOD immediately doth tâ—…ach us O LORD God of hosts who is a strong LORD like unto thee 2 The same power which serveth to humble a man by afflicting of him serveth also to comfort him and strengthen his faith in affliction when he doth draw neare unto God for the Psalmist maketh use of the same stile here both to direct his saith and to keep down his pride his sâ—…etting and repining against God saying O LORD God of hosts 3. As the Lord is as it were compassed about on all hands with power and is incomparably strong in all difference of time past present and to come above all his creatures so also first and lâ—…st in all difference of time he is incomparably faithfull above all his creatures O LORD God of hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Ver. 9. Thou rulest the raging of the sea when the waves thereof arise thou stillest them A fifth reason to strengthen his faith is The LORD who doth rule the raging Sea is able to suppresse and compose all tumults and troubles whatsoever are raised or shall be raisd against his Church Therefore I have cause will he say to believe his promise concerning Christs Kingdome Whence learn That the power of GOD in ruling and calming the raging Sea may strengthen the faith of his children amidst all the tumults of people against Christs Kingdome Ver. 10. Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme The sixth reason is this GOD hath done as much already for delivering his Church by destroying Rahab or the Egyptians and scattering of his enemies from time to time as may assure me both what he can and what he will do for his people therefore I may be quiet Whence learne 1. Faith may and should make use of every example of GODS working for his people in all times after and in speciall the overthrow of the Egyptians as a perpetual pawne of GODS promise to tread down and destroy all the enemies of his Church and Kingdome for Thou hast bâ—…oken Rahab in pieces is here and else-where frequently called to remembâ—…ance for this end 2. It is as easie for GOD to destâ—…oy a Nation of enemies were they never so many or powerful as to wound or kill one man Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong hand Ver. 11. The heavens are thine the earth also is thine as for the world and the fulnesse thereof thou hast founded theu Ver. 12 The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy Name The seventh reason for confirmation of his faith is Heaven and earth and all creatures in all corners of the world are the LORDS work sustained by him and cared for by him and there is not a mountaine or hill greater or lesser such as Tabor or Hermon which do bear grasse or corne or herbs or trees or whatsoever may make them look as it were chearfully and rejoyce but it is by the power of GODS Name Therefore I may be sure GOD will much more care for his Church and for the stability of the Kingdome of Christ. Whence learn 1. The heaven and earth and fulnesse thereof belongeth to the LORD by due right and are cared for by him as his own possession The heavens are thine the earth also is thine as for the world and fulnesse thereof thou hâ—… 〈◊〉 sounded them 2. The making and governing of the world which was made and is governed for the use of man may give assurance that his Church and people for whose cause especially all was made shall be continued from age to age to long as heaven and earth do remaine and shall be more particularly cared for then any other part or piece of his workmanship for to this end doth the Psalmist make mention of other creatures appointed to serve man 3. Seeing the Lord maketh the hills and mountaines after Winter-blasts of frost and snow to change their countenance and as it were look joyfully and rejoyce we may be perswaded that his Church after troubles shall much more change its countenance and reioyce in Gods Name For to this end is it said that these mountaines Tabor and Hermon shall rejoyce in thy Name Ver. 13. Thou hast a mighty arme strong is thy hand and high is thy right hand The eight reason is taken from the exceeding great power of GOD to do more then ever he hath done for his Church Whence learne If a greater work then the making and upholding of the world or if a greater work then any thing which is done by GOD hitherto were needful to be done for the good of the Church there is power enough infinite power in GOD to effect it Thou hast a mighty arme strong is thy hand and high is thy right hand Ver. 14. Iustice and judgement are
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
How long shall the wicked how long shall the wicked triumph and all the workers of iniquity boast themselves Ver. 5. They break in pieces thy people O LORD and afflict thine heritage 6. They slay the widow and the stranger and murder the fatherlesse 7. Yet they say The LORD shall not see neither shall the God of Iacob regard it The wickednesse of the oppressours is here described more particularly by their cruelty against such as humanity would spare such as are the Lords harmlesse people the widow fatherlesse and stranger whom the oppressours abuse without all fear of GOD who doth behold them Whence learn 1 When wicked men haters of piety within the Church get power in their hand they will be more cruell enemies then men use to be who have only humanity and civility and want profession of Religion They break in pieces thy people O LORD and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse 2. The more relations a people hath unto God it is the more wickednesse to oppresse them and the more dangerous for the oppressours for they have an owner which others have not even the Lord They break in pieces thy people and afflict thine heritage 3 It is not profession but practice which witnesseth what impression the Deity hath upon mens spirits oppression of such as God hath promised to protect speaketh blasphemy of God in effect They say The Lord shall not see 4. Oppression of the just doth cauterize the conscience exâ—…inguish the sense of a Deity and maketh the oppressour secure and fearlesse of judgement Yet they say The Lord shall not see neither shall the God of Iacob regard it Ver. 8. Understand ye brutish among the people and ye fooles when will ye be wise 9. He that planted the eare shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathens shall not he correct he that teacheth man knowledge shall not he know 11 The LORD knoweth the thoughts of man that they are vanity By way of rebuking the Atheisme of the oppressour vers 8. he giveth the first ground of comfort unto the godly from the attributes of God as Gods wisdome ver 9. and from his justice against â—…ffenders and from his care of instructing his people to be wise by all means ver 10. and from his disestimation of mens vaine thoughts ver 11. Whence learn 1. The wisdome of wicked oppressours is brutish follie however they themselves or others do esteem of them and whatsoever high thoughts the wicked have of themselves or others have of them for their high place yet they are notwithstanding all their honour nothing in Gods estimation but as the meanest of the people yea as the beasts that perish understand ye brutish among the people 2. The wicked within the visible Church have this advantage over those that are without that in Gods long-suffering they have time to repent and admonition to be wise for gaining of their souls or clearing of Gods justice in their condemnation for here they are spoken to Ye fooles when will ye be â—…ise 3. The knowledge which wicked men do seem to have or pretend to have of God is nothing but a base conceit of God as if he were a dead Idol which neither heareth nor seeth for this the Psalmists instruction given to them doth impoâ—…t He that planted the care shall he not hear 4. Beside what the Word doth teach of God his Works also do teach convincingly what he is He that planted the care shall he not heâ—…r he thâ—… formed the eye shall he not see 5. â—…he Lord ruleth among the Heathen and chastiseth them when they sin against the law written in their hearts He chastiseth the heathen 6 The judgements which the Lord executeth among the Hâ—…then is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church which draweth much reaâ—…er unto him He that chastiseth the heathen shall â—…e not correct 7. The diverse measures of wit learning prudence and wisâ—…ome which God doth bestow upon men is sufficient to prove how incomprehensible his own fâ—…tain-wisdome is He that teacheth man knowledge shall he not know 8. It is a matter of great consolation to the godly in their oppression to know tâ—…at their oppressours are fooles and that God in his wisdome is over-ruling all confusions and leading them and their thoughts unto wise ends as â—…ere the Psalmist 〈◊〉 the Chuâ—…ch The Lord knowâ—…th the thoughts of man 9. The enemies of godlinesse and persecuters of the godly are at a â—…hreefold diâ—…advantage First they do not put God upon their counsâ—…l and yet he knoweth their thoughts Next They hope to make their own standing fast and herein they are disappointed Thirdly They think that they are able to suppresse piety and that by this meanes they shall establish themselves and here also are they fooles and do deceive themselves The Lord knoweth the thoughts of man that they are vanity And this is the first consolation of the godly oppressed Ver. 12. Blessed is the man whom thou chastenest O LORD and teachest him out of thy law 13. That thou mayest give him rest from the dayes of adversity untill the pit be digged for the wicked The second consolation is from the benefit which cometh to the godly by their exercise under the crosse their temporall trouble serveth to prepare them for everlasting â—…est Whenâ—…e learne 1. The persecution of the godly by the wicked must be expounded as it is indeed the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called The Lords chastening 2. Suffering for righteousnesse is no token of Gods displeasure against a man nor part of his misery if it be well considered for Blessed is the man whom thou chastenest O Lord. 3. The exposition of a mans exercise and the meaning of the rod must be taken from Gods Word and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience Blessed is the man whom thou chastenest O Lord and teachest him out of thy law 4. When God teacheth his childe by his Word to possesse his soul in patience under the crosse then doth he also give him a sort of deliverance from the trouble yea the Lord chastising of his own and his teaching them out of his law to make the right use of it is the means whereby he doth save his own that they perish not with the world in his wrath Whom thou chastenest and teachest out of thy law That thou mayest give him rest from the dayes of adversity 5. As condemned men are suffered to live till their gallowes and grave be made ready that after their execution they may be thrust into it so are wicked men suffered to live till they fill the cup of their iniquity and till God have filled the cup of his wrath for them and this
is the terme-day of the Saints patience That thou mayest give him rest untill the pit be digged fvr the wicked Ver. 14. For the LORD will not cast off his people neither will he forsake his inheritance 15. But judgement shall returne unto righteousness and all the upright in heart shall follow it The third consolation is that the Lords people shall not be alwayes under the feet of oppressours but because the Lord will not forsake his people therefore such a change of affaiâ—…es shall come as the godly shall have comfort and encouragemenâ—… from authority which shall countenance and encourage them unto righteousnesse and piety Whence learne 1. Aâ—…beit men do oft-times cast off Gods people as unworthy to be members either of Church or of any civil incorporation yet God will not câ—…st them off The Lord will not cast off his people 2. Albeit the Lord may seem for a while to hide himself from his people when he suffereth the wicked to persecute and oppresse them yet because of their relation to him as his people and for his interest in them as his own inheritance he will not suffer himself to be beâ—…eft of them He will not cast off his people neither will be forsake his inheritance 3. It cometh to passe sundry times that righteousnesse and judgement are parted asunder for a while partly by earthly Judges refusing to do justice and judgement for Gods people and partly by the righteous Judge of the world his suspending for a time to manifest his judgement for the godly and against their oppressours and that for his own wise and holy reasons This was the case of the godly in this Psalme who were waiting for the returning of judgement unto righteousnesse 4. Righteousnesse and righteous judgement executed in favour of it shall not long be seperated for God shall either raise up righteous Judges to savour righteousnesse or he shall make his righteous judgements testisie for the godly and against their oppressours or he shall do both these for God will not forsake his people but judgement shall returne to righteousnesse 5. When the Lord maketh Judges and Courts of justice to favour righteousnesse then the righteous have a banner liâ—…ted up for them to gather them together again who before weâ—…e scattered in persecution to encourage and countenance them in their godlinesse and righteous wâ—…yes Iudgement shall returne to righteousnesse and all the upright in heart shal follow it Ver. 16. Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity The fourth consolation is from the example and experience of the Psalmist who in his righteous cause sought assistance from men in a lawful way when he was oppressed ver â—…6 but found none to help him except God only who was his supporter and comforter ver 17. which he thankfully acknowledgeth and praiseth God for it ver 18 19. believing that as God was displeased with unrighteous Judges and their cruelty against the righteous ver 20 21. so he would certainly defend him against their oppression ver 22. and cut them off ver 23. and this his experience and example he propoundeth to the Church both to comfort them in their oppression and to direct them in their behaviour till the relief should come From his seeking assistance against oppression Learn 1. There is a lawful defence of the godly while they are oppressed by their superiours which is no wayes injurious to authority such as is to bear witnesse for the godly to speak and make request unto the Rulers for them as Ionathan did for David and Ebedmelch did for Ieremy to countenance and assist them in their appearances for defence of the truth as Pauls companions should have done when he was brought before Nero and such as here was sought after by the Psalmist Who will rise up for me against the evill doers who will stand up for me against the workers of iniquity 2. When the godly suffer injury by their own Rules who should maintain them few or none possibly will be found to countenance them in their righteous cause for this saying Who will arise for me doth shew that none did offer themselves and he knew none when he thus did misse all help 3. Before the godly complaine of wrongs done to them by their superiours they should be first sure that they have done no wrong or any thing which Rulers may justly punish and that their Rulers are not onely injurious to them in a particular but evill doers also and open enemies to equity Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity 4. Rulers should be warie that they force not the righteous to complain to God and man of them for if they do the oppressed may readily fell upon the Psalmists outery and that is not safe for the Magistrate that any should have cause to cry Who will rise up for me against the evill doers Ver. 17. Unlesse the LORD had been my help my soule had almost dwelt in silence He sheweth what successe his seeking of help from men had and that was none at all for if God had not helped him he should have perished before help had been given to him from men Whence learn 1. Whosoever do engage in any cause were it never so just with confidence in man or with hopes to carry it on and go through with it by mans assistance need not wonder if they be disappointed Unlesse the Lord had been my help my soule had almost dwelt in silence 2. Whatsoever lawful means the righteous man doth use for his own reliefe they may fail if he lean to them and not to God onely but if he relie upon the Lord he shall be relieved Unlesse the Lord had been my help my soule had almost dwelt in silence Ver. 18. When I said My foot slippeth thy mercy O LORD held me up He sheweth how he received help of God to wit by acknowledging unto God the danger he was in and his own weaknesse to relieve himselfe whereby he found support from the Lords mercy Whence learne 1. Such as are put upon the trial of their faith and obedience to God by persecution are in danger either to fall into sin or present trouble yea possibly also to lose their life like unto men driven unto the edge of a steep-down place as the similitude of my foot slippeth doth import 2. In time of trial and tentation as ordinarily God maketh mens own wisdome courage and strength faile them that they may distrust themselves and come to him so should they acknowledge their own weaknesse and lay it out with the danger they are in before God I said My foot slippeth 3. The sense of our own weaknesse presented to God in prayer is a forerunner of Gods reliefe coming to us When I said My foot slippeth thy mercy held me up 4. As it is our duty to
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
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