red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
They onely consult to cast him down from his excellency 5. Not truth and light but darknesse error falshood and deceit is the pleasure of the wicked They delight in lies 6. When the wicked do minde their worst against the godly then will they speak fairest words unto them to see whether by falshood or force they can prevail most to draw them off their good course they blesse with their mouth but they curse inwardly Ver. 5. My soul wait thou onely upon God for my expectation is from him 6. He onely is my rock and my salvation he is my defence I shall not be moved 7. In God is mâ—… salvation and my glory the rock of my strength and my refuge is in God In the third place he strengtheneth his faith and his hope that he may be able to endure trouble till the sin of the wicked be ripe and their judgement be executed Whence learn 1. Our resolution patiently to keep silence in waiting on God and our putting oâ—… resolution to practice do differ our practising is so short of our resolution that we had need to be stirred up and to stiâ—…re uâ—… our selves to our duty And as Satan is still moving new pertuâ—…bations so have we need of and must study to have new confirmations My soul wait thou onely upon God 2. They that do expect their help from â—…od must not expect help from any other art no not when thâ—…y shall use all means lawful for thâ—…it delivery but the successe must be without haste making patiently waited for from God alone Wait thou onely on God for my â—…xpectation is from him 3 The grounds of confidence are able to abide new asâ—…aults and must be brought forth and averred so oâ—…t as they aâ—…e opposed for he eunto the new stirrings of the same tentations he opposeth this over gain He only it my rock he is my defence and my salvation And whâ—…eas he â—…aid before I shall not greatly be moved nâ—…w he saith more confidently I shall not be moved anâ—… yet more he riumphs in the Lord he is my salvation and glory whicâ—… he speaketh in regard of hope to have all good which he neâ—…ed And lastly in regard or supply in whatsoever wants and deliveâ—…y from all evill he saith He is the rock of my strength and my refuge is in God and so his faiâ—…h doth setâ—…e it 〈◊〉 and tentations are overcome Ver. 8. Trust in him at all times ye people poure out your heart before him God is a refuge for us Selah 9. Surely men of low degree are vanity and men of high degree are a lie to be laid in the balance they arâ—… altogether lighter then vanity In the fourth place he exhorteth all men to place confidence upon God partly because God is able to give deliverance as a place of refuge and partly because men whether great or small few or many cannot but deceive and disappoint the man that trusteth in them Whence learn 1. The duty of the comforted and victorious believers is to communi are the fruit of their experience for stâ—…gthening their bâ—…ethren and edification of others as their calling permitteth them as David doth here Trust in him at all times ye people 2. Whatsoever condition how hard soever we fall into the gâ—…ace of God and grounds of confidence in God must not be lost but alwayes made use of Trust in him at all times 3. As a guilâ—…y conscience hâ—…avy trouble misbeliefe and suspicion of Gods good will do lock up the heart in sorrow so any measure of faith in God going to him by prayer doth ease the heart and layeth the burden of grief down before the Lord ye people poure out your heart before him God is a refuge to us 5. The way to place our confidence in God is to lift our confidence off all creatures and in special off men of superior or inferior ranks and the way to lift our confidence off the creature is to conâ—…der the inability of men to help us except God make them do it and that without God they are nothing worth to us men of low degree are vanity 6. Whosoever do trust on men higher or lower are suâ—…e to be deceived of their expectation and of whatsoever mans help can promise and if we will not be deceived the voice of God and experience of his Saints may give us certainty of the truth of the doctâ—…ine for out of experience David saith Surely râ—…en of low degree are vanity c. 7. Carnal confidence is not onely unable to help a man when he hath most need but also bringeth damage unto him and makes him to finde God in his jealousieâ—… an adversary and just Judge to plague and to curse him and so if the matter be well weighed creature-help and creature-comfort when it is relied upon is worse then no help Being laid in the balance they are altogether lighter then vanity Ver. 10. Trust not in oppression become not vain in robbery if riches increase set not your heart upon them 11. God hath spoken once twice have I heard this that power belongeth unto God 12 Also unto thee O Lord belongeth mercy for thou renderest to every man according to his work The other part of the exhortation doth forbid to trust in oppression or riches or power or greatnesse of place because God disposeth of all things is he pleaseth shewing mercy to such as do trust in him and rendering to every man according to his work Whence learn 1. There aâ—…e many more idols then one to draw away a mans heart from God so when trusting in men of high degree and low degree is cast down then oppression robbery riches stand up and take Gods room in the heaâ—…t as here we see 2. It is more hard to divert a man from confidence in himselfe and what is in his own power then to draw him from confidence in men of bigheâ—… or lower degree Therefore after câ—…sting down of carnal coâ—…fidence in men high or low he 〈◊〉 confidence in whatsoever a man is able to do by himselfe as might and riches â—…nd 〈◊〉 of high placâ—… Trust not in oppression if riches increase c. 3. Whâ—…soever is confidenâ—… by his own strength and might to 〈◊〉 his businesse against any man and to do his adversaâ—…y two wrongs for one shall findâ—… himselfe to have disobeyed Gâ—…d and to â—…ve been pronâ—… iâ—… a matter of noâ—…hing Trust not in oppression become not vain in robbery 4. It may stand with godlinesse and trusting in God to be rich but not to hâ—…ve our heart set upon riches eiâ—…her to gather or keep them either to rejoyce in them or to be proud becâ—…use of them If riches increase set not thy heart thereon 5. Nâ—…hing is able to settle mans confidence in God and to keep his hâ—…art from idâ—…ls or carnal confidence in creatures or to bear in upon others this two fold duty save the powerful impâ—…ession of the 〈◊〉 Word of God
rejoyce and be glad all our dayes 5. Were ouâ—… trouble never so great and of long continuance the renewed intimation of Gods reconciliation to us shâ—…ll season and sweeten all our trouble recompense all our losses and make our condition in this short and miserable life tolerable yea in God very comfortable Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill Ver. 16. Let thy work appear unto thy servants and thy glory unto their children The fourth Petition is that God would continue the work of building and enlarging of his own Church and of glorifying himselfe in their sâ—…ght and in the sight of the posterity from generation to generation Whence learn 1. The building purging enlarging propagating of the Church and manifesting of Gods care for it is the Lords own proper work which he will not leave off but albeit he hide his working for a time yet is he on his work and his people should pray for and may expect the manifestation of it Let thy work appear unto thy servants 2. As it is the glory of the Lord to manifest his grace anâ—… mercy toward his people or visible Church so the desire of his people is to have the Lord glorified no lesse thâ—…n to have themselves preserved or comforteâ—… Let thy work appear to thy servants and thy glory to their children 3. The Church in every age should have a care that the posterity may be partakers of the same merciful work of God which they in their time have had experience of and that their children may profit by the coâ—…ections of their predecessors Let thy work appear to thy servants and thy glory to their children Ver. 17. And let the beauty of the LORD our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it In this last verse are the two last heads of his prayer The first Petition is that God would beautify his people with his holy Ordinances with order and unity and peace with a holy conversation and the evidences of his dwelling among them as his own confederate people proper subjects of his Kingdome and domesticks of his own family Whence learn 1. As God is the glory of his own people in whom is their beauty and ornament whereby they are made honourable in the sight of all Nations as the Bride is made comely by the attire and ornaments put upon her so should his people esteem of him affect and love him remember him and seek their beauty in him Let the beauty of the Lord be upon us 2. Then is the beauty of the Lord upon his people and seen to be on them when they behave themselves as his covenanted people walking in faith and obedience before him and he sheweth himselfe their covenanted God protecting and blessing them Let the beauty of the Lord our God be upon us and this Petition was granted all the dayes of Ioshuah and of the Elders that outlived Ioshuah The sixth Petition is that God would blesse the endeavours of his people for promoting of Gods work among them and for transmitting his Ordinances and his truth to the posterity Whence learn 1. Whosoever do pray for the advancing of the Lords work in his Church must resolve not to be idle but to engage themselves to endeavour in their places and callings according to their power thâ—… promoting of his work as becometh his servants and instruments Establish thou the worke of our hands 2. Whosoever go about the building of the Lords Church and promoting of Religion must acknowledge that the successe of their labour dependeth onely upon God who must be entreated for the blessing Establish thou the work of our hands 3. In respect that our work is so mixed and defiled with imperfections and sins that God may justly withdraw himselfe from it we must the more earnestly deal with God to keep his own hand about his work and about our hands in it as the twice repeating of the Petition doth import Yea the work of our hands establish thou it PSAL. XCI ALbeit this Psalm hath no inscription nor the name of the penman who did write it yet Satan could not deny it to be the Lords Word for out of this Psalm he brought one of his darts against our Saviour Matth. 4. and the Promises which are made here to the believer are so much more strongly ours as Christ head of all his people hath interest therein as man and hath taken them to him in our name Ver. 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty The summe of the Psalme is an encouragement to believe in God by nine motives or inducements most of them being precious Promises whereunto Christ our Loâ—…d hath the first right and title and we onely in and through him The first motive is because the believer shall have the warme and comfortable protection of God Almighty Whence learn 1. Trusting in God is the means of entertaining of constant conjunction and communion with God for he that is a believer dwelleth in the secret place of the most High 2. The unsearcheable depths of the riches of Gods truth grace power and goodnesse and of his other attributes whereupon faith doth fixe it selfe are a mystery to the world which carnal reason knoweth not nor how to make use thereof and therefore is well compared to a secret place He that dwelleth in the secret place of the most High 3. In the most High is whatsoever the Believer standeth in need of a habitation well furnished with ease comfort peace refreshment protection and whatsoever else a soule could wish for the secret place of the most High where the believer may and must dwell is Gods truth and love and unto him that dwelleth here is the Promise made 4. The Believer is not exempted by his faith from trouble yea trouble and exercise from his enemies he may surely expect but he is exempted from being taken overcome and destroyed by them for a refuge even the secret place of the most High here is provided for him 5. He that betaketh himselfe unto God for refuge and will make his refuge his habitation shall not be refused lodging nor be thrust out when he is entered He shall abide in the shadow of the Almighty 6. The scorching heat of persecution shall not prevaile against the Believer for Gods omnipotencie shall be imployed for his protection and consolation He shall abide in the shadow of the Almighty Ver. 2. I will say of the LORD He is my refuge and my fortresse my God in him will I trust The second motive is the Psalmists example who in his owne experience having felt the good of trusting in God in hardest straits doth resolve to believe in him still Whence learne 1. He that hath experience of the fruit of faith is the fittest man to bear
sin against the conscience in a renewed man defileth it throughly and desaceth the work of thâ—… holy Spirit openeth the flood-gate of natural corruption to the pollution of the whole frame of a holy heart openeth the way unto and strengthens the work of an evill and deluding spirit yet no principle of grace in the renewed man is able to remove this evill but the removing and remedying of it must be by the immediate work of Gods own omnipotent hand This work is no lesse then creation therefore saith he Create in mo a cleane heart and renew a right spirit within me that is it is not in my power to clear my conscience and my polluted heart or to set my perverted spirit in a right frame again but thy creating and renewing power which borroweth nothing from the creature must do it create in mo importeth this 7. Albeit a renewed soul cannot be utterly cast off from God nor be berest utterly of saving grace once bestowed on him yet if he grieve the Lords Spirit by presumptuous sinning his assurance of standing in Gods favour may be mightily brangled and he put in 〈◊〉 of losing the possession of what is behinde of the saving work of Gods Spirit in him especially when he considereth that his provocation doth deserve no lesse at Gods hand Therefore saith he Cast me not away from thy presence and take not away thy holy Spirit from me 8. Nothing is so terrible to a renewed soul which hath been sometime sensible of Gods favour and sure of the presence of his Spirit as to be shut out from Gods favour and sever'd from the communion of his Spirit as this prayer testiâ—…ieth Cast me not away c. 9 As a beleever may come to assurance of his own salvation and when he keepeth a good conscience may sweeâ—…y rejoyce therein so when he seeth that the pleasure of sin hath marred this joy unto him he cannot rest nor be quiet till he recover the assurance he had and his wonted joy be joyned therewith restore unto me the joy of thy salvation 10. The godly by their fall should learn sensibly to acknowledge their own weaknesse and their need of the supporting strength of Gods Spirit and to account the hands of Gods Spirit keeping them in order and in Gods obedience to be their only freedome Therefore David after prayer to have the joy of Gods salvation restored unto him 〈◊〉 lost he should lose it again if he were left to himself doth 〈◊〉 another prayer Upâ—… me with thy free Spirit 11. As the end of seeking merâ—…y to our selves should be this that we may be 〈◊〉 to be instruments of glorifying God and saving of others so the sensible feeling of mercy which is sought after doth greatly encourage a man to the work Then will I teach transgressours thy wayes Then that is when the joy of Gods salvation is restored to me and I confirmed somewhat in the grace of God 12. As the way which God keepeth in manifesting his justice against transgressours and his mercy to self-condemned sinners flying to him in Christ is not known by nature to sinners so long as they go on in their evil course or before they be effectually taught to know both so none is so â—…it to teach and perswade them of this mystery as they who by frequent experience are acquainted with the wayes of God Then will I teach transgessoâ—…rs thy wayes 13. The communicating the knowledge and experience of Gods justice and mercy according to every mans place and calling is a good means of converting of others who know no such thing I will teach others thy wayes and sinners shall be converted unto thee Ver. 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse He prayeth the fourth time for remission of sin and namely of that fearful and bloody transgression in the matter of Urâ—… which now did most trouble his conscience Whence learn 1. As the conscience doth passe upon particulars in the midst of confused challenges for multitudes of sins so doth it presse some particulars more eagerly then other some according as it is set on work as here the guiltinesse in the matter of Bathsâ—… and Uriah presseth David deliver me from blood-guiltinesse 2. Though sin seeme pleasant at the beginning yet at length it is found a devouring enemy from which none can deliver a soul save God alone Deliver me from blood-guiltinesse O God 3 Upon the general grounds of the Covenant of Grace made with us for salvation through Christ must a soul seek to have particular mercies Deliver me thou God of my salvation 4. The righteousnesse of God which standeth in the remission of sin and imputation of Christs obedience unto us through faith according to Gods promise is the matter of our joy and song of praise to God which song a soul being in thraldome by self guiltinesse can hardly sing but after the intimation of pardon will sing 〈◊〉 chearfully Deliver me from blood-guiltinesse then shall my tongue sing aloud of thy righteousnesse Ver. 15. O Lord open thou my lips and my mouth shall shew forth thy praise 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offering 17. The sacrifices of God are a broken spirit a broken and contrite heart O God thou will not despise He pursueth this fourth petition for remission of sin with 〈◊〉 request for enlarging of his heart and furnishing him with mâ—…te and ability for praising of God Wherein he sincerely renounceth all confidence in external ceremonies of the Law oâ—… in any thing else which he could performe Whence learn 1. Howsoever proud spirits think that they can do any thing they please in Gods service yet a humbled soul under exercise knoweth that it is God that giveth both to will and to do of his good pleasure such a man knoweth that the habit of grace is a gift and the bringing forth of the habit to exercise is another gift he knoweth that when one hath gotten grace to will to praise God he must have grace to put this will to act effectually This the Psalmist doth acknowledge and prayeth open thou my lips and my tongue shall show forth thy praise 3. Whatsoever holy ordinances and outward services God doth prescribe to his Church they are not required for satisfaction of his justice nor are they the maine thing he is pleased with but they are meanes onely to lead men to himself in Christ in whom onely justice findeth satisfaction and man findeth strength to go about the worship that so God himself may have all the praise of our services Therefore David giveth it for a reason of his former petition for thou desirest not or thou hast not pleasure in sacrifice 4. That which God aimeth at we should most intend and what he is well pleased with we should most endewâ—… Thou desirest not sacrifice else would I give it
pretended friends to Gods people but in effect most pernicious foes 6. The bosome-enemies of the Church and underminers of the Lords people and of his work in their hands do make fairest pretences when their vilest plots are in hand then they are at Haile Master and at offering of kisses when they are about to beâ—…ay The words of his mouth were smoother then butter but warre was in his heart his words were softer then oile yet were they drawn swords and this vile dissimulation is the fourth reason of the Lords avenging the persecution of false brethren Ver. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved 23. But thou O God shalt bring them down into the pit of destruction bloody and deceitful men shall not live out half their dayes but I will trust in thee The use of this experience he setteth forth first by giving counsel to the oppressed to cast their burden upon the Lord when they are over-burdened and by making promises for encouraging them thereto Secondly by giving assurance of the perdition of the treacherous enemies of the Church Thirdly by setting forth his own resolution to keep confidence in God Whence learn 1. The use of the experience which godly persons have had of comfort in and deliverie out of trouble is the encouragement of us to take the same course which the godly followed before us in seeking our relief in God only Cast thy burden on the Lord. 2. Whosâ—…ever do roll over themselves upon God in their weighty troubles shall never sink under them Cast thy burden on the Lord and he shall sustain thee 3. Though the godly be troubled and tossed yet because they continue to seek God and to walk in the way of righteousnesse they shall never be driven from their anchor-hold they shall not be loosed at the root their building shall be found still in its own place upon the rock He shall never suffer the righteous to be moved 4. As on the one hand the Lord shall hold up the believer how low soever he shall be brought that he perish not so shall the Lord still bring down the wicked to perdition how high soever how fixed soever his stare appear beleeve this who will God will not suffer the righteous to be moved but thou O God shall bring them down into the pit of destruction 5. Treacherous and cruel adversaries of the Lords people shall be cut off before they accomplish their bloody plots they shall never die full of dayes but wrath shall take them away when they would least Blâ—…y and deâ—…itful men shall not live half their dayes 6. Wherher such as do trouble the godly live longer or shorter they will breed exercise to the godly so long as they live and the only â—…st that godly hearts can have against all the trouble they feel or fear from their enâ—…mies or other wayes is to stay themselves on the Lord for so resolveth the Psalmist But I will trust in thâ—… saith he and so closeth PSAL. LVI To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…im 〈◊〉 of David when the 〈◊〉 〈◊〉 him in Gâ—… DAvid flying from Saul to the countrey of the Philistines as wâ—… 〈◊〉 1 Sâ—… 〈◊〉 13. is apprehended he praveth to God and is delivered There are two parts of the Psalmâ—… In the 〈◊〉 part theâ—… are three conflicts of Davids saith with his trouble and â—…ation and three victories The first conflict is in prayer laying forth his enemies carriage against him ver 1 2. And his â—…st victory by saith ver 3 4. The second conslict is in his complaint he maketh against his enemies ver 5 6. And his second victory by faith ver 7. His third conflict is by laying forth his mournful condition before God with hope to be regarded ver 8. And his third and greatest victory by faith ver 9 10 11. In the latter part of the Psalm is Davids obligation thankfully to acknowledge his merciful delivery with a petition for grace to persevere in the course of obedience under Gods protection ver 12 13. From the Inscription Learn 1. When once Gods children are entered on their trials they meet with new and unexpected difficulties as David here flying from one enemy falls in the hands of another enemy 2. These means of safety which Gods children do devise themselves readily prove snares David flying out of the holy land doth fall in the hands of his adversaries The Philistines take him in Gath. Ver. 1. BE merciful unto me O God for man would swallow me up he fighting daily oppresseth me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most High His first wrastling in prayer is with the check of his conscience whether for his daily â—…ns or in particular for casting himself in so apparent danger as to have ventured without probable security had to seek shelter among the enemies of the people of God whose blood he himself had shed abundantly for this 〈◊〉 or other sins he beggeth mercy and layeth out before God the pressing tentation from Saul and his Countrey mens cruelty which dâ—…ave him to this pâ—…or shift Whence learn 1. There is no fence for challenges of conscience for by-gone sins meeting with trouble drawn on by ouâ—… folly but flying to the mercy and rich grace and pity of God as David doth here Be merciful to mâ—… O God 2. When all men and means do fail us and we see none but wâ—…lves and lions reâ—…dy to devour us there is hope of help in Gods mercy Be merciful to me O God for man would swallow 〈◊〉 up 3. Continued tentations and renewed dangers do over-set the strength of a fâ—…ail man till he go to God to have relief from the tentation or new strength He fighting daily oppresseth me 4. Whatsoever inconveniences the godly do fall into by flying from persecution they are all charged justly upon the Persecutor and the chief Authors of their â—…ouble He fighting daily oppresseth mâ—… â—…aith David of Saul who dâ—…ave him to these straits 5. Bloody persecutors follow hard after the chase of Gods servants without intermission as dogs oâ—… lions do their prey with as great desire to have their blood as hungry beasts have after their food Mine enemies would daily swallow mâ—… up 6. One ringleader in the persecution of the godly will â—…inde a multitude to run with him Many are they thâ—… fight against me 7. There is one above all who can and will take order with all the enemies of his people who only can caâ—… their hearts when they do complain of their foes Many are they that fight against me O thou most High Ver. 3. What time I am afraid I will trust in thee 4. In God I will praise his word in God I have put my trust I will not feare what flesh can do unto me Here faith gets the victory by setting Gods Word against all
The 〈◊〉 oâ—… the reason is the Lord cannot forsake the soul which hath committed it self to him 3. The Lord offeâ—…eth relief and protection in Christ to miserable sinners in as warme a manner as the similitude of a hen gathering her chickens or the type of the stretching of the wings of the Cherubims about the Mercy-seat could expresse and saith doth creep no less waâ—…y in unto this offer in time of straits then this similitude doth imporâ—… yea in the shadow of thy wings will I make my refuge 4. The use of Gods protection and warme love is best known in time of trouble and faith also is best set on work to make use of Gods love and protection in time of troubles In the sâ—…a â—…ow of thy wings will I make my refuge untill thâ—…se calamities be overpast ver 2. I will cry unto God most High unto God that performeth all things for me From the second argument which he useth for strengthening his faith Learn 1. Faith in God and invocation of his name are gâ—…s inseparable and resolution to persevere in beleeving is unseparable from resolution to persevere in praying unto God and he that findeth in his heart such resolutions may also be confident to speed in his requests made to God for the Psalmist as he did resolve to beleeve in the former verse so here he addeth I will cry unto God and hereby expecteth that God shall be merciful 〈◊〉 him 2. It is needfull for the supplicant in his stâ—…aits to keep in his fight the Lords Supremacy and Omnipotency for incomaging himself in hope to speed I will cry to God most High saith he 3. The consideration of the Lords constant going on in the perfecting of the work of grace which once he beginneth graciously in us or for us doth serve much to strengthen our faith in prayer I will cry to God who performeth all things for me Ver. 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth From the third argument and prop of his prayer taken from his hope to be helped Learn 1. Albeit faith be no help on earth yet it looketh for help in heaven and if ordinary means do fail it assureth it self of Gods working wonders for perfecting of his promises He shall send from heaven and save me 2. The godly mans making God his refuge is a matter of mâ—…king to the wicked which mocking God will certaâ—…nly refute by making the godly finde the fruit of their flying to him he will sâ—…e me from the reproach of him that would swallow me up 3. The mercy and truth of God whereupon faith doth six it self do remove all impediments and sâ—… on wâ—…k all the mâ—…ans of the salvation of the beleevâ—… and that â—…tually God shall send forth his mercy and his truth Ver. 4. My soul is among lions and I liâ—… even among them that are set on fire even the sons of men whose teeth are speares and arrowes and their tongue a sharp sword From the fourth reason of his prayer taken from the beastly cruely of his enemies Learn 1. The condition of the people of the Lord in this world may be oâ—…-times like sheep in peâ—…l of their lives compassed about with â—…nous beasts My soul is among â—…ions 2. Yet they may be so desolate as having no assistance from without themselves to flie or fight they shall be forced like dâ—…rned birds chased by the hawke or like bound sheep to clap close down to the ground I lie saith he among them 3. The desolate condition of the godly doth not move their persecuâ—…s to pity deadly malice is most ready then to break forth and to devour I lie even among them that are set on fire 4. Gâ—…acelesse men destitute of the â—…e of God are sit enough instruments for the persecution of Gods children and his 〈◊〉 servants if they be no more but yet in nature even the children of men 5. The slanders mockings lies calumnies reproaches and aspersions cast upon the godly by godlesse men are no little part of their cruel persecution of cutting and piercing the Lords people very deeply whose teeth are spears and arrowes and their tongue a sharp sword Ver. 5. Be thou exalted O God above the heavens let thy glory be above all the earth From the fifth reason of his peâ—…ition Learn 1. When the godly are born down and the wicked do caâ—…y all matters before them the glory of the Lord is obscured and eclipsed in some sort among men therefore saith he Be thou exalted O God 2. In what measure Gods children are helped by him and his enemies are born down in that measure is be gloriously manifested to be the ruler of heaven and earth Be thou exalted aboâ—… the heavens and tâ—…y glory above all the earth 3. However the wicked do obscure the glory of the Lord and how little evidence soever Gods children do see of his appearing for their relief yet they ought to glorifie him in their heart and not onely beleeve his sovereigne power able to set all things in order but also to professe their hope that he shall manifest himself from heaven to be Lord over all his enemies and adversary powers of the world Be thou exalted above the heavens and thy glory aboâ—… all the earth Ver. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit before me into the midst whereof they are fallen themselves Selah From the last reason of his supplication Learn 1. Great slight and subtilty do the wicked use to overtake the godly in some snaâ—…e one or other They have prepared a net for my steps 2. The godly mans strength will soone â—…ail him in time of straits if the Lord do not give supply yea the Lord for the clearer manifestation of his glory both before the godly and before the wicked also doth suffer his children to come to so low a condition of spirit that they are ready to succumbe if he do not help My soul 〈◊〉 bowed down 3. When the enemies are at the highest of theiâ—… plots and the godly at the lowest step of their humiliation then is the Lords time to turne the chase and to fall upon his enemies and that oft times by that same very means wherby they were about to make all fast for their own power and the oppression of the godly They have digged a pit before me in the midst whereof they are fallen themselves And this last sentence is the first part of his thanksgiving in acknowledging the Lords wonderful mercy and justice in changing up-side down the seales of his low condition and the enemies lofty persecution on a sudden Ver. 7. My heart is fixed O God my heart is fixed I will sing and give praise In the rest of the Psalme he prosecureth his thanksgiving and this is the second put of it wherein he professeth
pursuing David the Judge should defend the righteous and absolve him without fearing mans face and if he do not he shall be called to a reckoning for it before God Do ye judge uprightly O ye sons of men 3. The Lord locketh to the affections purposes and conclusions of a mans heâ—…tt and what ill turn a man is resolved to do for that is a done work before God and the man is so much the more guilty as his sin is deliberate 〈◊〉 in heart you work wickednesse 4. A wicked Judge doth not stand to give out a decree for as much oppâ—…ession as he is able to put in execution You weigh the violence of your hands in the earth and when he is thus oppressing men he will labour to seem to make his decree no lesse agreeable to the law then the equall scales of the Merchants balance do in a just weight answer one to another You weigh the violence of your hands 5. An unrenewed man is a born stranger to God to good men and all goodnesse The wicked are estranged from the wombe 6. Menâ—… wicked actions do prove the wickednesse of nature or mens original sin doth augment the ditty and condemnation of unrenewed men for their actual sins They are estranged from the wombe is made here a part of their challenge 7. Errour falshood and lies are kindly sinnes to men they break out early and continue long and do draw on guiltinesse the longer the more They go astray assoon as they be borne speaking lies 8. There is as great natural enmity in the wicked against the godly as there is in serpents against mankinde and they are as ready to vent their deadly hatred against them as serpents are to spue forth their deadly venome Their poison is like the poison of a serpent 9. That which filleth up the measure of the sins of the wicked is this they are obdured in their sins they are incorrigible and will not receive instruction admonition or correction from the Word of God They are like the deaf Adder that stoppeth her eare 10. Albeit holy Scripture useth to compare the best things in some points unto the worst things for clearing the purpose in hand by a similitude yet doth it not therefore justifie the wicked thing by borrowing a similitude from it as here the admonition and reproof of sinners is compared to charming of an Adder and yet for that comparison the damnable sin of charming is not the lesse damnable nor is the duty of reproof and admonition of sinners the worse or lesse laudâ—…ble for the comparison for it is a challenge They are like the deaf Adder that stoppeth her eare whiâ—…h will not hearken unto the charmer charming never so wisâ—…ly Ver. 6. Break their teeth O God in their mouth break out the great teeth of the young lions O LORD 7. Let them melt away as waters which run continually When he bendeth his bowe to shoot his arrowes let them be as cut in pieces 8. As a snaile which melteth let every one of them passe away like the untimely birth of a woman that they may not see the Sun In the second part of the Psalme he maketh imprecation against them by special warrant of the Spirit of God who endited this Psalme unto him that judgement might be executed against them unto destruction Whence learn 1. The Lord shall in due time disable the wicked from doing the harme they intend to do against Gods people for this prayer is a prophecie and promise to the Churches comfort Break their teeth O God in their mouth 2. Were the wicked never so potent and resolute to execute their cruelty God shall break their power in pieces Break out the great teeth of the young Lions O Lord. 3. When once God entereth in judgement with the enemies of his people he shall bring upon them a constant daily consumption and wasting of their power and abilities till they be abolished Let them melt away like water that runs continnâ—…lly 4. The chief plots of the wicked shall miscarâ—…y in the very point of their putting them in execution When he bendeth his bowe to shoot his arrowes let them be as cut in pieâ—…es 5. How strong soever the foundation of the enterprises of the wicked against the godly seem to themselves to be yet the event shall prove them to be weak seeble and effectlesse devices As a snaile which melteth let them passe away at the untimely birth of a woman that they may not see the Sun Ver. 9. Before your pots can feele the thornes he shall take them away as with a whirlwinde both living and in his wrath 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked 11. So that a man shall say Verily there is a reward for the righteous Verily he is a God that judgeth in the earth In the last part of the Psalme he pronounceth the sentence of deseâ—…ved destruction upon the wicked and unrighteous Potentates oppressors of the godly as an answer from God to the 〈◊〉 imprecation against them and that for the consolation of the godly and cleaâ—…ing of Gods justice among men Whence learn 1 Howsoever the ungodly do hope to make themselves good cheer by their works of iniquity and do rejoyce a while in their â—…opes yet before they finde any ripe satisfaction by their ill deeds suddenly are they destroyed and as it were swallowed up quick and taken away by the fierce wrath of God against them Before your pots can feel the thornes he shall take them away as with a whirlewinde both living and in his wrath 2. It is lawful for the godly to rejoyce in Gods justice against the obstinate enemies of his people provided their joy be indeed in Gods justice not in the destruction of the creature but in the manifestation of Gods just avenging hand The righteous shall rejoyce when he seeth the vengeance 3. The punishment of the wicked should reach the Loâ—…ds people to be more holy in all their wayes for this is one of the ends of Gods punishing the wicked in their sight The righteous shall wash his feet in the blood of the wicked 4. When the Lord executeth judgement against the wicked then men who knew not what to think of Gods providence when they saw the godly oppressed and the wicked high in power shall come to a â—…ight judging of matters So that a man sâ—…all say Verily there is a reward for the righteous 5. No man serveth God for nought in following the course of friendship with Gâ—…d and walking in obedience unto him fruit certainly will be found Verily there is a reward for the righteous 6. Albeit the Lord doth not set down his Court for executing 〈◊〉 â—…o soon as men would yet he failes not to shâ—…w himself Ruâ—… of the affairs of mâ—…n and a rightâ—…ous Judge as to relieve the oppâ—…d so also to take order with oppressors Verily he is
〈◊〉 God that judgeth in the earth PSAL. LIX 〈◊〉 the chief Musiâ—…n Al 〈◊〉 〈◊〉 of David when Saul sent and 〈◊〉 watch't the house to kill him DAvid in present 〈◊〉 of his life by Saul who having Daâ—… inclosâ—…d within 〈◊〉 City and within his own house tâ—…ht surely to have killed him as we read 1 Sam. 19. 11. he pâ—…ayeth to God for delivâ—…rance ver 1 2. and for a â—…eason of his prayeâ—… makeâ—…h a â—…mplaint against his enemies ver 3 4. In the next place â—…e prayeth the second time for delivery to himself and judgement against his enemies ver 5. and complaineth of them the second time ver 6 7. In the third place he declâ—…eth his confidence to be delivered ver 8 9 10. In the fourth place he maketh imprecation agâ—…inst his enemies for theiâ—… wickednesse ver 11 12 13 14 15. And in the last place he promiâ—…eth thanks to God for his delivery whereof he was assuâ—…ed before it came ver 16 17. From the Inscription Learn 1. No common bands of nature or civil relations can secure the godly from the peâ—…secution of the wicked for Saul Davids father in law sendeth to kill David 2. Gods children cannot be in so great straits nor the diligence of the wicked be so great to overtake the godly in a strait but God can deliver a supplicant They watched the house to kill him yet he escaped and did write this Psalme by what meanes he escaped he doth not tell here for he attâ—…ibuteth the delivery to God from whom he did seek it by prayer Ver. 1. DEliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from bloody men From his prayer Learne 1. Whatsoever means God shall offer for escaping out of a trouble Prayer is our best weapon against our enemies and the best of all meanes and â—…st of all to be used for a delivery Deliver me from mine enemies 2. Time of trouble and difficulty doth put beleevers to make use of the Covenant of grace and of Gods friendship and power for their deliverance O my God defend me from them that rise up against me 3. When wicked and powerful and blood-thirsty men do turn Persecutors of the godly no power but divine can be looked unto for a relief Deliver me from the workers of iniquity and save me from bloody men Ver. 3. For â—…o they lie in wait for my soul the mighty are gathered against me not for my transgression nor for my sinne O Lord. 4. They runne and prepare themselves without my fault awake to help me and behold From his complaint against his enemies and reason of his prayer Learne 1. Desperate-like dangers arising from the power and craftinesse of enemies must not discourage the godly but sharpen their prayer to God with whom is power and wisdome to deliver them For â—…o they lie in wait for my soul. 2. It is no new thing to see them who are in greatest power to be the chief in the persecution of Gods children The mighty are gathered together against me 3. A good conscience especially in the particular for which a man is pursued giveth greatest comfort in the time of trouble Not for my transgression nor my sin O Lord. 4. Albeit the Persecutors of the godly cannot finde a fault in them for which they may pursue them yet will they devise some challenge and make a great businesse to accomplish their designe They run and prepare themselves not for my fault 5. The Lord will let the plot go on and the danger of the godly grow as if he minded not to take notice of it that he may first put his children to prayer and then appear in the fit time Awake to help me and behold Ver. 5. Thou therefore O LORD God of hostes the God of Israel awake to visit all the heathen be not merciful to any wicked transgressours Selah 6. They return at evening they make a noise like a dog and go round about the City 7. Behold they belch out with their mouth swords are in their lips for who say they doth heare From his repeated prayer and complaint presented the second time Learne 1. In time of straits we should set our eyes most upon those stiles of God which most serve to strengthen our faith especially such as hold forth his power and good will to employ his power for us Thou therefore O Lord God of hostes the God of Israel awake 2. Counterfeit Professors and professed Pagans are all one before God in effect and the counterfeit Professor will be as ready an instrument to persecute the godly as a professed enemy for so is Saul and his followers named here Awake to visit all the Heathen 3 Although the Lord beare with the wicked a while he will at last take order with hypocrites and obstinately malicious transgressors Awake to visit all the Heathen be not merciful to any wicked transgressor 4. From the time that Persecutors have once resolved cruelty they cease not to pursue their purpose but like bloody dogs they run to and fro till they catch their prey they are busie all the day and set watches in the night to hurt the man they would have They return at evening they make a noise like a dog and go round about the City 5. Resolved obstinacy in sinne taketh away all remorse of conscience all feare of God and shame before men and maketh men openly avow their wickednesse yea and their cruel hearts will vent their bloody purpose when they think they are sure to accomplish their designe Behold they belâ—…h out with their mouth swords are in their lips for who say they doth heare Ver. 8. But thou O LORD shalt laugh at them thou shalt have all the heathen in derision 9. Because of his strength will I wait upon thee for God is my defence 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies In the third place he declareâ—…h his considence to be delivered and doth make sweet use of his saith for keeping up his heart under his trouble Whence learn 1. The first fâ—…it of an humble Prayer is a spiritual delivery of a mans oppressed spirit granted to him by faith and assâ—…ance of an outgate as here and many times elsewhere appeareth 2. When faith seeth God to be a friend it scorneth all opposition of whatsoever enemies few or many all is one to the clear-sighted beleever But thou O Lord shalt laugh at them thou shalt have all the heathen in derision 3. How weak soever the beleever finde himself and how powerful soever he perceive his enemie to be it is all one to him he hath no more to do but to put faith on work and to wait till God work because of his that is the enemies strength I will wait upon thee saith he to the Lord for God is my defence 4 When faith
Lord the motions of body and soul of the victor are the work and upstirring of God within him and the operation and effects wrought by the instrument are the works of God without the victor for he it is that shall tread down our enemies PSAL. LXI To the chief Musician upon Neginah A Psalm of Devid DAvid now in his exile maketh his addresse to God in 〈◊〉 sad condition ver 1 2 3. And is comforted in the Lord and perswaded of his present and future happinesse ver 4 5. And of the perpetuity of the Kingdome of Christ represented by him to the comfort of all Christs subjects in all ages ver 6 7 8. Ver. 1. HEar my cry O God attend unto my prayer 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher then I. 3. For thou hast been a shelter for me and a strong tower from the enemy 〈◊〉 In his sad supplicication he prayeth for a comfortable receiving of his request and for a comfortable rest of his soul on God himself through Christ hoping to be heard because he was resolved to look toward God and to continue praying whatsoever condition of spirit he should be in and in whatsoever part he should be and also because he had experience of Gods help in his straits in former times Whence learn 1. The best expedient for a sad soul is to run to God by prayer for comfort and to insist earnestly albeit God should seeme not to attend Hear my cry O God attend unto my prayer 3 When the godly are driven from their countrey and fellowship with the Saints and from exercise of the publike ordinances no wonder they fall in perplexity of spirit for David forced to flee to the ends of the land finds his heart overwhelmed within him 4. It is exile indeed to be secluded from the liberty of publike ordinances and it is our home to be where God is publikely worshipped for David counteth himself cast out unto the ends of the earth when he is debarred from the Temple of the Lord. 5. Albeit a man were never so farre banished from the free society of the Church and communion with Gods people in ordinances yet he is still within cry unto God from the ends of the earth will I cry unto thee 6. There is a rock of refuge for safety and comfort to the exiled and perplexed Saint which is able to supply all wants and to sweeten all sorrows and this is the Rock of Gods felt friendship in Christ from heaven represented by the visible rock of Sion where the Tabernacle and mercy-seat was situate the appointed trusting place where God did receive the prayers of his people and did answer them from heaven when David could not come to the typical mount oâ—… rock he prayeth to have accesse to the thing signified lead me to the Rock that is higher then I 7. Sensible and comfortable communion with â—…od is a mystery spiritual which mans wisdome oâ—… power cannot discover nor bring unto him but God himself must reveal and must renew the revealing of himself to a soul in trouble and must make a mans soul to apply it selt to him powerfully else a man cannot feel this comfortable fellowship with God more then a blinde man can sinde out what is removed from him or a weak childe can go not being led or a man can reach up to a steep high place not being lifted up unto it Therefore must the Lord himself draw us near to himself and lift us up to himself lead me to the rock that is higher then I. 8. This spiritual felt communion with God is able to put a man farre from the reach of any enemy 〈◊〉 doth make a soul quietly to rest it self from fear of trouble how great soever the external danger can be â—…s David many times felt by experience for thou hast been a shelter unto me and a strong tower from the enemy 9. A beleevers resolution for depending on God and praying to him in hardest conditions and his present use making of former experiences as they do serve much for strengthening of his faith in prayer so they are the nearest means that can be for coming by a renewed sensible comfort as heâ—… we see for David resolveth from the end of the earth I will cry and prayeth lead me to the rock and saith Thou hast been a strong tower to me and so comfort doth follow quickly after this preparation as the next verse doth shew Ver. 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah 5. For thou O God hast heard my vowes thou hast given me the heritage of those that feare thy Name Here he is comforted in his exile and made to be at home in his spirit by reason of the present sense of Gods favour to him and of his confirmed hope of the performances of the promises made unto him Whence learn 1. The Lord can give such satisfaction to a sad heart in the time of its trouble that the trouble may turne to be no trouble even while it lieth on still as here is to be seen in Davids comfort who speaketh as if he were restored while he is yet in exile 2. Spiritual consolations in temporal troubles do both give satisfaction to a soul for the present and for time to come for everlasting happinesse I will abide in thy Tabernacle for ever his hope is that not only he shall be restored to the fellowship of the Saints at the Tabernacle in Ierusalem but also that he shall be in Gods company in heaven represeted by the Tabernacle and that for ever 3. True consolation standeth not in earthly things but in things heavenly and things having nearest relation thereto for Davids comfort was noâ—… so much that he should be brought to the Kingdome as that he should be brought to the Tabernacle and to heaven by that means I will abide in thy Tabernacle 4. Sincerity setteth no term-day to Gods service or to the seeking of communion with him I will abide in thy Tabernacle for ever 5. The ground of all spiritual consolations is in the mercy and grace of God offered to us in Christ represented by the wings of the Cherubims stretched out over the mercy-seat There fâ—…ith findeth a rest and solid ground able to furnish comfort abundantly I will trust in the covert of thy wings 6 Accesse to God in prayer and approbation of the conscience and the sincere pouring forth of the heart melâ—…ing with present felt sense oâ—… Gods love do strengthening early the assurance of everlasting communion with God for thou O God hast heard my vowe 7. As spiritual comfort in time of trouble granted to a beleeve is indeed the earnest of everlasting life so should they to whom soever the earnest is given make reckoning that by this earnest the inheritance is confirmed unto them by way of
avenge their quarrel God will shoot against wicked archers and not misse the mark â—…ut God shall shoot at them with an arrow shall they â—…e wounded 2. Where desperate malice is seen there sudden mischief may be foreseen that it shall light upon the malicious suddeâ—…ly shall they be wounded 3. The wicked adversaries of Gods people are destroyers of themselves by their opposition unto them for as they thought to do unto Gods children God doth to them So they shall make their own tongue fall upon themselves 4. Sometimes God will make the wicked spectacles of his judgement to the affrightment of all that knew them and do see their plague All that see them shall flee away 5. The judgement of the wicked should be all mens lesson and all sorts of people shall learn by their plagues to know Gods justice and terrour And all men shalâ—… feare and declare the works of God 6. Not every spectator of Gods work giveth glory to God but they only who compare his Word with his works and through the vaile of means and instruments do look to God the righteous Judge of the world They shall declare the work of God for they shall consider wisely of his doing 7. When wo and wrack doth come upon the wicked then doth joy and comfort come to the godly not so much for the dammage of the wicked as for the manifestation of the glory of God The righteous shall be glad in the Lord. 8 As the Lords mercies do confirm the faith of the righteous so also do the works of his justice They shall be glad in the Lord and shall trust iâ—… him 9. The delivery of one of the godly is a pledge of the like delivery to â—…ll in the like case and as one so all and every one of the righteous and upright in heart shall triumph at length over all enemies and make their boast of God All the upright in heart shall glory PSAL. LXV To the chief Musician A Psalme and Song of David THis Psalme is all of Gods praises The Proposition that he is to be praised is set down ver 1. The reasons of his praise unto the end are nine The first whereof is because he heare h prayer ver 2. The second because he mercifully pardoneth sins ver 3. The third because of his gracious purpose and powerful prosecution of the decree of election of his own redeemed onâ—…s ver 4. The fourth because of his defending of his Châ—…rch in all places ver 5. The fifth is from his strength manifested in the framing and setling of the mountains ver 6. The sixth from his wise and powerful over-ruling of all unruly and raging creatures ver 7. The seventh is from his preventing of troubles which are coming to his Church by terrifying all Nations at the beholding of the tokens of his displeasure against the enemies of his people ver 8. The eighth argument is taken from the joyful peace granted sometime to his people ver 8. The ninth Argument of Gods praise is from the rich plenty of all necessary food from year to year which God provideth for maintenance of man and beast and specially of his people Israel in their land ver 9 10 11 12 13. Ver. 1. PRaise waiteth for thee O God in Sion and unto thee shall the vow be performed From the Proposition concerning his purpose to spend this Psalm only in praising of God Learne 1. Although prayer and praises do alwayes agree well yet some time may call for praises and for the work of praise only and may take up the whole man for a time as here 2. How mournful a condition soever the Lords people may be in yet God is preparing thereby matter for his own glory Praise waiteth for thee And whatsoever matter of praise be seen or whatsoever measure of praise be given unto God by his people more is due to him and more is making ready for him Praise waiteth for thee 3. Although the rest of the world be senselesse of Gods benefits yet his Church must set about the work of his praises and shall be enabled to give him praise Praise waiteth for thee O God in Sion 4. As it is the duty of every man who doth seek deliverance from trouble or any other benefit from God to oblige himself to praise God for it so it is the Lords manner to gaine to himself praise by granting prayers and to purchase the performance of praises promised unto him Unto thee shall the vow be performed Ver. 2. O thou that hearest prayer unto thee shall all flesh come From the first reason of the Lords praise Learn 1. The hearing and granting of prayer is the Lords property and his usual practice and his pleasure and his nature and his glory O thou that hearest prayer 2. The readinesse of the Lord to hear prayer doth open the door of accesse to all sorts of people who are sensible of their own frailty and necessities and do know his readinesse to relieve them Gentiles as well as Jewes shall come unto him O thou that hearest prayer all flesh shall come unto thee Ver. 3. Iniquities prevaile against me as for our transgressions thou shalt purge them away From the second reason of the Lords praise Learn 1. Sin is a sore adversary and many times prevails over us and drawes on troubles on us which makes us know the ill of it better then we knew before the committing of it Iniquities prevaile against me 2. Whatsoever be the sins of the people we live amongst let us make special accompt of our own guiltiness in the point of confession as David doth here when he saith Iniquities prevaile against me 3. Our sins should be looked upon not to chase us from God but to humble us and drive us to seek pardon and purgation from the Lord whose free grace only can take sins away Iniquity prevails over me as for our transgressions thou shalt purge them away 4. The holy Prophets and Pen men of Scripture have no grounds of hope for pardon of sin save those which are common to the meanest of Gods people for David in his confession cometh in by himself alone aggravating his own sins most Iniquities prevail against me saith he But in the hope of pardon he joyneth with the rest of Gods people saying As for our transgressions thou shalt purge them away Ver. 4. Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple From the third reason of the Lords praise Learne 1. God hath made election of some out of the rest of mankinde on whom he doth effectually bestow blessednesse Blessed is the man whom thou choosest 2. All those whom God doth effectually call and reconcile to himself and draweth into communion and society with himself are elected and blessed persons Blessed is the man whom thou choosest and causest to
approach unto thee 3. It is the free good will of God which putteth the difference among men and maketh some to be partakers of blessednesse and not other some Blessed is the man whom thou choosest 4. The power and glory of the work of conversion reconciliation and drawing near to God for communion with him of so many as are converted is the Lords power and glory no lesse then election is his free choice and glory Blessed is the man whom thou choosest and whom thou causest to approach unto thee 5. The man elected effectually called reconciled and drawn in society with God is a true member of his Church a constant member thereof in this life and one who shall be a member of the Church triumphant in the life to come and so effectually blessed He shall dwell in thy Courts saith the text in the original 6. Whatsoever is sufficient for begetting and entertaining the life of grace and of true blessednesse in Gods elect is to be found by the meanes of publick ordinances in the Church of God We shall be satisfied with the goodnesse of thy house even of thy holy Temple 7. Whosoever do finde in themselves the proper effects or consequents of election in special a powerful drawing of them to the Covenant with God and unto a nearer and nearer approaching unto God in the way of obedience unto the publick ordinances of his house may be assured of their election of their effectual calling of the blessednesse and of their interest in all the goodnesse of Gods house to their full contentment for after the general doctrine he applieth We shall be satisfied with the goodnes of thy house even of thy holy Temple Ver. 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea The fourth reason of the Lords praise is taken from the defending of his Church in all ages and places and saving of his people by giving terrible answers to their prayers against their enemies for the performance of his own word and confirmation of the faith of his own people in whatsoever part of the earth unto the end of the world Whence learn 1. As the love of God to his people doth not exempt them from the molestation of enemies because the Lord will have the faith of his people by this means exercised and them put to pray unto him and complain of the injuries done unto them so his love to them will not suffer their prayers to want an answer in their troubles to the amozement of their adversaries By terrible things wilt thou answer us 2. In the Lords relieving of his people and destroying their enemies he will have the work looked upon as the performance of his Word wherein he hath promised to be a friend to the friends of his people and a foe to their foes By terrible things in righteousnesse wilt thou answer us 3. The reason of particular deliveries of Gods people from their enemies is because these deliveries are appendices of the Covenant of grace established for giving to them everlasting life Thou wilt answer us O God of our salvation 4. What the Lord hath promised and done to his Church of old is a sufficient ground of confidence to the people of God in all times and places to expect and finde the like mercy unto that which they of old did expect and finde O God of our salvation the confidence of all the ends of the earth and of them that are afar off upon the sea that is thy people whether dwelling in the Continent or in Isles or sailing on the sea Ver. 6. Which by his strength setteth fast the mountaines being girded with power The fifth reason of the Lords praise is from his strong power whereby he is able to do all things as appeareth by his framing and setling the mountains Whence learn 1. The power of God manifested in the work of Creation is a prop to the saith of his people to believe the promises and a pledge of the performance thereof unto them By his strength he setteth fast the mountaines 2. Whatsoever great work the Lord hath done he is able and ready to do a greater work if need be for his people He is girded with power Ver. 8. Which stillest the noise of the seas the noise of their waves and the tumult of the people From the sixth reason taken from his wise and powerful over-ruling all commotions of unruly creatures of whatsoever sort Learn 1. There is nothing so turbulent and raging and reasonlesse in the whole world which God doth not rule and bridle and make quiet as he pleaseth He stilleth the noise of the seas the noise of their waters 2. As the commotions of people their seditions their insurrections and conspiracies against Gods people within and without the visible Church are no lâ—…sse rageing and reasonlesse then are the commotions of the sea so God hath the ruling of them as well as of the seas and by his stilling the noise of the seas the noise of the waters thereof he giveth an evidence of his power and purpose to bridle the sury and rage of reasonlesse men who threaten trouble and destruction to his people He stilleth their waves and the tumult of the people Ver. 8. They also that dwell in the uttermost parts are afraid at thy tokens thou makest the outgoings of the morning and evening to rejoyce From the seventh reason of Gods praise taken from the affright ing of all the world by his judgements against the enemies of his people lest they should attempt the like Learn 1. As the Lord can still the tumults of the people when they rage most so he can by his terror prevent their commotions against his Church by shewing them his terrible judgements executed on others which are the tokens of the power of his displeasure against all who shall dare to be adversaries to his people They also that dwell in the uttermost parts are afraid at thy tokens The eight reason of Gods praise is from the joyful tranquillity and peace which he when he pleaseth giveth to his people after he hath setled their enemies rage and power against them Whence learn As the Lord doth sometime exercise his people with trouble and persecution from their enemies so also he can and doth give them some breathing times some comfortable seasons as it were fair dayes from morning to evening yea sundry â—…ull fair dayes one after another so that his people are made to rejoyce before him from day to day Thou makest the outgoings of the morning and evening to rejoyce Ver. 9. Thou visitest the earth and waterest it thou greatly enrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it 10. Thou waterest the ridges thereof abundantly thou setlest the furrowes thereof thou makest it
soft with showres thou blessest the springing thereof 11. Thou crownest the yeer with thy goodnesse and thy paths drop fatnesse 12. They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 13. The pastures are clothed with â—…ocks the valleyes also are covered over with corn they shout for joy they also ring The ninth reason of the Lords praise is from his plentiful furnishing of food yearly for man and beast but in special for his making the promised land fruitful unto his people Israel when he shall give them rest from their enemies and peace therein after their being exercised with troubles What may be prophetical in this whole Psalme as touching the Israelites we will not here enquire nor how far the Prophet did look beyond his own and Solomons time when he said Praise waiteth for thee in Sion c. Only Hence learn general doctrines 1. The Lords blessing of the ground and making it fruitful is his coming as it were to visit it Thou visitest the earth and waterest it 2. Gods providence is then best seen when particular parts are looked upon one after another Thou waterest it thou enrichest it thoâ—…â—…parest them corn c. 3. The sending of timely rain and plentâ—… of it and after that abundance of victual should not be slightly passed over but well and carefully marked for the husbandry is all the Lords Thou preparest them corn when thou hast so provided for it 4. Second causes and the natural course of conveying benefits unto us are not rightly seen except when God the first and prime cause is seen to be nearest unto the actual disposing of them for producing the effect Thou waterest the ridges thereof abundantly c. Thou â—…ssest the springing thereof 5. From the one end of the year to the other God hath continual work about the bringing forth of the â—…ruits of the ground and gloâ—…iously doth perfect it once a year Thou crownest the year by thy goodnesse 6. Every one of the footsteps of Gods providence for the pâ—…ovision of his peoples food hath its own blessingâ—… as appeareth in the profitable use of the straw and stubble and chaffe and multiplication of the seed Thy paths drop fatnesse 7. The Lord hath a care to provide food not only for man but also 〈◊〉 beasts and not only for â—…ame beasts which are most useful for man but also for wilde beasts in the wildernesse making his rain to fall on all parts of the ground They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 8. Albeit temporal benefits be inferior to spiritual yet because unto Gods children they be appendices of the spiritual they are worthy to be taken notice of and that God should be praised for them as here the Paslmist sheweth praising God for spiritual blessings in the beginning of the Psalm and here in the end for temporal benefits 9. The plurality of Gods creatures and the comparison of Gods benefits set before our eyes are the scale musick book and noted lessons of the harmony and melody which we ought to have in our hearts in praising him yea these benefits do begin and take up the song in their own kinde that we may follow them in our kinde The pastures are clothed with flocks the valleyes also are covered over with corn they shout for joy they also sing PSAL. LVI To the chief Musician A song or Psalme THis Psalm being all of praises may be divided into three parts In the first the Psalmist exhorteth all the earth to praise God ver 1 2 3 4. and that because of the works which God did of old for his people ver 5 6. and because he is able to do the like when he pleaseth ver 7. In the second part he exhorts the Church of Israel living with him in that age to praise God for the late experience of Gods goodnesse towards them in the delivery granted to them out of their late trials troubles and sore vevations ver 8 9 10 11 12. In the third place the Prophet expresseth his own purpose of thankfulnesse unto God for the large experience which he had in particular of Gods mercies to himselfe from ver 13. to the end Ver. 1. MAke a joyful noise unto God all yee lands 2. Sing forth the honour of his Name make his praise glorious From this urgent exhortation to praise God Learn 1. As the duty of praise is most necessary and most spiritual so are we more dull and indisposed thereto then to any other exercise spiritual and had need to be stirred up thereunto therefore saith he Make a noise sing forth c 2. The Prophets of old had it revealed unto them that the Gentiles should be brought to the knowledge of God and made to worship him as Make a joyful noise unto God all ye lands importeth 3. The praise of the Lord is a task for all the world to be imployed about and a duty whereunto all are bound seeing they all do see his works and all do hold what they have of him but specially those that hear of him by his Word to whom most specially the Word doth speak Make a joyful noise all ye lands 4. Men ought to go about the work of praising God so cheerfully so wisely and so avowedly as they who do hear his praise spoken of may understand his Majesty magnificence goodnesse power and mercy Make a noise unto God sing forth the honour of his Name make his praise glorious Ver. 3. Say unto God How terrible art thou in thy works through the greatnesse of thy power shall thine enemies submit themselves unto thee 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy Name Selab Here the Psalmist as the Lords pen-man doth furnish matter and words of praising God unto the hearers and prophesieth that the fulnesse of the Gentiles shall concurre in his worship and take part in the song of his praise Whence learn 1. Because we can do nothing of our selves in this work of the Lords praise God must furnish to us matter words Say unto God How terrible c. 2. As the work of the praise of God should be done in love and confidence and sincerity and in his own strength so may it be directed to him immediately and that without flattery otherwayes then men are praised for praise properly is due to God only and no man can speak of him except in his own audience Say unto God How terrible art thou in thy works 3. The works of the Lord every one of them being rightly studied are able to affright us by discovering the incomparable dreadful and omnipotent Majesty of the worker thereof How terrible art thou in thy works 4. When the Lord is pleased to let forth his judgements on his adversaries and to let them see what he can do none of them dare stand out against him but if they be not converted
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
and justice and goodnesse in God to make his people know some time whether his service or mens service be most easie Thou hast caused men to ride over our heads 9. When Gods service and mens service are compared the service of men is a beastly bondage in comparison for the enemies of the Church will abuse Gods people like beasts when they fall under their power Thou hast made men ride over our heads 10. There is no sort of affliction nor extremity of affliction from which the godly may secure themselves after the time of their entring into their trials till Gods time come wherein their triall is to end We went through fire and through waters 11. After troubles and trials the Lord giveth ever an event and a gracious delivery to his own which bringeth as much comfort with it as their triall had grief in it But thou broughtest us out into a wealthy place Ver. 13. I will go into thy house with burnt-offerings I will pay thee my voweâ—… 14. Whichmy lips have uttered and my mouth hath spoken when I was in trouble 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullocks with goats Selah In the third and last part of the Psalme the Psalmist sheweth forth his thankfulnesse for the favours shewed to himselfe in particular and first he promiseth to acknowledge his obligation to God in the place of publick worship as the Lord had required in the ceremonial law ver 13 14 15. Secondly he declareth his particular experience of Gods mercy testifying his hearing of his prayer by his acceptance of it ver 18 19. And last of all he blesseth the Lord for the gracious answer of his prayer ver 20. From the promise which he maketh of publick acknowledgement of the mercy according to the prescript of the Lords appointment Learn 1. In common favours and deliveries granted to the visible Church each true member have their own special mercies bestowed upon them beside the common for which in particular and for the common mercies also they ought publickly to be thankful as the Psalmist is here saying I will go into thy house with burnt-offerings 2. As it is a token of lively faith in desperate troubles to trust in God and to hope for his deliverance and to promise him praise before the delivery come so is it a token of an upright heart to be as willing to perform promises after the benefit received as it was ready to make promises before the benefit received I will pay thee my vowes which my lips have uttered and my mouth hath spoken when I was in trouble 3. As our persons and best service are polluted except they be cleansed by the sacrifice of Christ so in our approaches unto God we should acknowledge the sinfulnesse of our persons and performances and the need we stand in of Christs mediation and the riches of grace bestowed upon us through him who perfumeth our persons and prayers and praises as was shadowed forth in the ceremonies of the law for this was the Prophets meaning when he said I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullucks with goats which were appointed in the law to be offered partly for sin and partly by way of thanksgiving Ver. 16. Come and hear all ye that fear God and I will declare what he hath done for my soule 17. I cried unto him with my mouth and he was extolled with my tongue From his declaration of his lately felt experience of Gods mercy to him Learn 1. A spiritual man as he will not neglect outward rites of commanded publick worship so will he not rest on them but will go about the real glorifying of God before others as the Psalmist doth here Come and hear what the Lord hath done for my soul. 2. The true disciples of Gods grace who can best discern of Gods works and of the experience of others and who will be most ready to praise God with us are those that fear God Come and hear all ye that fear God I will declare what he hath done for my soul. 3. It is no lesse needful for the glorifying of God and edification of others to make the way of our coming by a benefit manifest to others that it was by the use of holy ordinances then to make mention of the benefit it selfe I cried â—…nto him saith he that is I was instant in prayer for the benefit 4. There are cases wherein the uttering of words in prayer do serve much not only for our own up-stirring and fixing of our mindes and for others edification but also concerneth Gods glory on whom we professe dependance and in whom we acknowledge power and goodnesse to dwell And he was extolled with my tongue Ver. 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer From the clearing of his sincerity in prayer Learn 1. Sincerlâ—…y of heart should be joyned with the supplication of the mouth and with selfe examination that we may be sure we pray sincerely for If I regard iniquity in my heart imports so much in the Psalmists practice 2. He is an upright man in Gods accompt who doth not entertain affection to any known sin but doth oppose it sincerely in Gods sight for this the Psalmist bringeth for the proof of his sincerity that he did not regard sin in his heart 3. Those onely are the sâ—…nners whose prayer God will not hear who live in the love of known sins and pray for having satisfaction to their corrupt lusts If I regard iniquity in my heart the Lord will not hear me 4. The lawful prayer of the upright heart shall be granted in substance and it may be just aâ—… it was desired which as it is no small mercy so should it be well marked as the return of our prayer But verily God hath heard me he hath attended to the voice of my supplication Ver. 20. Blessed be God which hath not turned away my prayer nor his mercy from me Her closeth with thanksgiving for this particular experience as an evidence of the running of the fountain of Gods mercy toward him Whence learn 1. As it is no small mercy that our prayers are not rejected of God albeit he should delay to answer us for a long time so when he delayeth not to answer us the mercy is the greater and ought to be acknowledged in both respects Blessed be God which hath not turned away my prayer 2. Thâ—… gracious answer of an upright supplication evidenceth ready accesse prepared yet moâ—…e for the supplicant to the fountain oâ—… Gods mercy and this is yet more mercy He hath not turned away my prayer nor his mercy from me PSAL. LXVII To the chief Mufician on Neginoth A Psâ—…lm or song THis Psalm is a prophetical prayer for a blessing upon the Church of
highnesse above the heavens doth not hinder him from taking notice of the lowest of his poor people yea the most helplesse and desolate among men are the first objects of his warmest love A Father of the fatherlesse and a Iudge of the widows is God 2. Albeit the Lord be infinite and incomprehensible by any place yet hath he appointed a trusting place where his people shall finde him by his own ordinance to wit the assembly of his Saints his holy Temple shadowing forth Christ to be incarnate who now is in heaven now is incarnate and sitting at the right hand of God in whom dwells the Godhead here here is God to be found God in his holy habitation 3. It is the Lords nature pleasure and ordinary practise to make up the wants and to change to the better the disconsolate condition of his own humbled and emptied children God setteth the solitary in families 4. The souls that are most sensible of bonds and bondage do lie nearest the seeking of the fruit of his redemption yea none in bonds have made or shall make use of God the Redeemer but his bonds and â—…etters hindering him from freedome of Gods service and from attaining of felicity have been and shall be loosed off him he bringeth out those which are bound in chaines 5. Such as will not be ruled by his Word according as they are disloyal rebels to him so shall they be dealt with as rebels that is they shall neither have Gods blessing joyned with any benefit which they seem to possesse nor any spiritual comfort in their afflictions when their calamity cometh upon them but the rebellious dwell in a dry land Ver. 7. O God when thou wentest forth before thy people when thou diddest march through the wildernesse Selah 8. The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel From the second reason of praising God Learn 1. It is expedient for our up-stirring unto thankfulnesse to cast our eye upon some particulars wherein the Lords goodnesse to us and our obligation to his love may appear as here the Pâ—…almist doth lead us by the hand unto the Lords particular work of redemption of Israel out of Egypt 2. That one work of the Churches delivery out of Egypt representing the redemption of his people from the misery of sin and Satans bondage 〈◊〉 a sufficient proof for ever of the Lords love care power and faithfulnesse to deliver his own out of all their misery which the Church and every member thereof should alwayes make use of unto the end of the world whether we look upon that work in the type singly or as it is a representation or pawne of the spiritual delivery of his people this work should we often look upon and still hold it up unto God O God when thou wentest forth before thy people when thou diddeâ—… march through the wildernesse 3. In the woâ—…ke of the Lord it is needful not only to look upon that which may foster saith in God and love toward him but also to set before us what may serve to keep our hearts in fear and awe of his dreadful Majesty The earth shook the heavens dropped at the presence of God even Sinai it self was moved at the presence of God even the God of Israel Ver. 9. Thou O God didst send a plentiful raine whereby thou didst confirme thine inheritance when it was weary 10. Thy Congregation hath dwelt therein thou O God hast prepared of thy goodnesse for the poor From the third reason of Gods praise Learne 1. The ordinary sustaining of Gods people bodily and spiritually in the possession of any benefit temporal or spiritual given unto them should be observed as well as the bestowing of any benefit in an extraordinary way as here the ordinary sustaining of Israel in Canaan is made a part of the song of praise no lesse then their miraculous delivery out of Egypt Thou O Lord didst send a plentiful rain whereby thou didst confirme thine inheritance when it was weâ—…ry 2. The people who are in Covenant with God externally are the Lords own peculiar more nearly and properly then any other society in the world therefore Israel here is called by the Prophet speaking to God Thy Congregation 3. It is for the Churches cause that the land wherein his people dwelleth is blessed at any time by God Thy Congregation hath dwelt in it 4. The blessing bestowed upon the Church or the place wherein they dwell is not given for any goodnesse in his people but for the goodnesse grace and good will of God to them Thou O God hast prepared of thy goodnesse for the poor Ver. 11. Thâ—… Lord gave the word great was the company of those that published it 12. Kings of armies did flee apace and she that â—…rried at home divided the spoile From the fourth reason of praise Learn 1. The Lord will sometime exercise his Church with warres afflictions and trials when he doth not intend to punish them but to give them the victory over their enemies and that for his own glory as in Ioshuahs time and Davids whereunto the text doth relate The matter of joyful newes or the word of the Churches victory over her â—…oes whensoever it is proceeds from the Lord who furnisheth matter for and words and utterance of joy to his people and praise to himself The Lord gave the word 2. When God will glorifie himself by comforting his Church he shall not want Heraulds of his praise Great was the company of those that published it 3. Were the enemies of the Church never so powerful and Gods people never so farâ—…e inferiour unto their enemies in power yet shall the enemy not be able to stand when God begins to fight for his people Kings of armies did flee apacc 4. It is easie for the Lord to make them a prey to the weakest of his people who do set themselves to make havock of the Church yea and to inrich his people with the spoil of such adversaries She that tarried at home divided the spoile Ver. 13. Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold 14. When the Almighty scattered Kings in it it was white as snow in Salmon From the fifth reason of praise Learn 1. As the Lord sometimes doth beautifie his people with victories and wealth so also at other times for just reasons he will darken all their outward glory and make them look as blacked scullions in the kitchin Though ye have lien among the pots c. 2. The Lord after the trial and hard exercises of his people for a time will give them so glorious an event and delivery as shall take off all the ignominy of their former affliction and make up all their losses yea he will cause their formerly deforming afflâ—…ions to serve for washing-balls of
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
not a simple telling of their duty but a prophecie of their joyful joyning in the worship of God and that they shall have cause of joy within themselves to praise him O sing praises to the Lord. 2. True Converts will renounce Idols and false gods and reverently worship the omnipotent Creatoâ—… and Governour of heaven the eternal God Sing praises to God that rideth upon the heaven of heavens that were of old 3. As the glorious government of heaven doth shew the Lords power so the thunder also doth shew his power and terror the consideration whereof is needful to dispose our stupid mindes to praise him Lo he doth send forth his voice even a mighty voice 4. The right use of Gods great and sensible and daily seen works is to make us to glorify the power of God who is able to work whatsoever he pleaseth Ascribe strength unto the Lord. 5. The Lords glory in his Church is more excellent then all that is to be seen in the works of Creation His excellency is over Israel 6. The true worshipper must study the power and all other properties of God both by what he hears in the society of the Church and by what he seeth in his visible works as well daily transient works such as the clouds are as constantly enduring works such as the heavens are His excelâ—…ency is over Israel and his strength is in the clouds And surely it is no small power which doth bear up such weight of mountaines of snow and seas of water and doth make them saile as it were and flee with wings in the aire which God doth dissolve by sittle and little as we daily behold 7. Wheresoever God sheweth his presence whether in heaven or in his Church in any place of the earth there and from thence doth he shew himself a dâ—…eadful God to such as fear him not O God thou art terrible out of thy holy places 8. Albeit there were no man to hear us glorifie God or no man to take his praise of our hand we should acknowledge his greatnesse in our heart and before himself who will take true worship of our hand for David here turneth his speech to God in the end of the Psalme saying to him O God thou art terrible out of thy holy places 9. The Lord hath an everlasting interest in the people of â—…srael and they in him for the elections cause and every true Israelite hath an everlasting interest in God he is the God of Israel 10. What the Lord hath is forth-coming to his peoples furniture as they have need The God of Israel is be that giveth strength and power to his peâ—…le 11. It is reason that at all the several remembrances of Gods mercy to us we should acknowledge his blessednesse and his blessing of us and this is all we can do and that also can we not do except he strengthen and enable us for praise for blessed be God saith the Prophet for this very reason after he hath spoken of his giving power to his people PSAL. LXIX To the chief musician upon Shoshannim A Psalm of David DAvid as a type of Christ earnestly dealeth with God for a delivery from his perplexed condition and from the malice of his adversaries and doth finde a comfortable event There are three parts of the Psalm In the first is his prayer six times presented and strengthened with new reasons to ver 22. In the second part of the Psalm is his imprecation of ten plagues against his enemies with some reasons added for the justice of the inflicting the plagues mentioned to ver 29. In the third part are four evidences of his victory from ver 29. to the end In all which whatsoever is proper to the type is to be referred to the type only and whatsoever is fit also to be applied unto Christ the Antitype must be referred to him only in that sense which is suitable to his Majesty His prayer at first is propounded in few words Save me the reasons are foure The first from the danger he was in ver 1 2. The next from his long and patient waiting for an answer to his prayer ver 3. The third from the multitude and malice and iniquity of his enemies ver 4. The fourth is by way of attestation of God that he was innocent of that whereof he was charged by his enemies joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect ver 5. Ver. 1. SAve me O God for the waters are come in unto my soul. 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me His first Petition is to be saved and the first reason of it is because of the danger he was in Whence learn 1. A childe of God may in his own sense be very near to perishing and yet must not in the most desperate condition cease to pray nor cease to hope for delivery prayed for Save me O God 2. With danger of bodily death a childe of God may have in his spirit a sore conflict with the sense of wrath like to swallow up his soul as deep waters do a drowning man The waters are come in unto my soul. 3 The condition of a soul exercised with the sense of wrath threateneth no lesse then perdition certain inevitable without any event and endlesse whereof the bodily danger of a drowning man is but a shadow I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Ver. 3. I am weary of my crying my throat is dried mine eyes faile while I wait for my God The second reason of the first Petition is because he had long and patiently waited on God Whence learn 1. Faith in hard exigences doth not give over for appearances of perdition knowing that what is impossible to mans appearance is not impossible to God for David as a believer and a type of Christ prayeth still for all this although he finde no delivery I am weary of my crying 2. Prayer put up in faith to God keepeth in life and is like a mans drawing breath in the water when the head is lifted up above the floods for here although the floods overflowed the Psalmist yet he is able to shew this to God and to cry till he be weary of crying 3. For exercising of faith and making patience to have the perfect work it is no strange thing for God to delay relief unto an earnest supplicant till he be like to give over till his case seem desperate and his relief hopelesse Mine eyes faile while I wait for my God 4. Though the flesh of the regenerate man be weak yet the spirit is ready and will never give over calling on God depending on him holding fast the Covenant and the hope of deliverance for it will make this a new ground of speech unto God that it is noâ—… able
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.
Ver. 12. O God be not farre from me O my God make haste for my help 13. Let them be confounded and consumed that are adversaries to my soule let them be covered with reproach and dishonour that seek my hurt The seventh Petition for delivery and disappointing of his enemies is strengthened with reasons taken from the Covenant between God and him and from the glory which God shall have by shaming his enemies Whence learn 1. When tentations are most dangers are greatest and the assault is strongest then doth the believer draw nearest unto God and hold him most closely O God be not farre from me c. 2. Relying upon and avowing of the Covenant between God and the soul of a Believer is able to bear the greatest stresse whereunto tentations and troubles can drive him O my God make haste for my help 3. God for the glory of his justice against the wicked and the glory of his grace to his own shall pour confusion consumption reproach and dishonour upon persecutors of righteousnesse and adversaries of his suffering servants Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Ver. 14. But I will hope continually and will yet praise thee more and more 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 16. I will go in the strength of the Lord God I will make mention of thy righteousnesse even of thine onely In the latter part of the Psalm is the Psalmists confidence to be delivered set forth in four evidences thereof The first is his resolution to persevere in hope to be helped and in praising of God and relying only on the Lords power and righteousnesse and not on his own strength Whence learn 1. He that is resolved to persevere in hope may be sure of a gracious event out of his trouble But I will hope continually 2. Resolute hope comforteth enlargeth and stirreth up the heart unto more and more praising and thanksgiving I will hope continually and I will yet praise thee more and more 3. The matter of the continual praise of God is partly his righteousnesse whereby he keepeth his promise not only according but also above condition and giveth also remission of sins which did deserve wrath and partly his deliverances which he giveth to his children out of danger of body and soul My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 5. Because in troubles a mans own strength will fail him and fail him also in commanded duties therefore the believer must renounce confidence in his own ability in both cases and lean to the furniture of God I will go in the strength of the Lord God 6. Because the conscience of sins and sinfulness still doth stare the Believer in the face and all to discourage him the Believer must renounce all confidence in his own holinesse and relie upon the imputed righteousnesse of Christ onely which is called the righteousnesse of God by saith being witnessed unto both by the Law and Prophets Rom. 3. 21. I will make mention of thy righteousnesse even of thine onely for in the point of justification and absolving of us from sin this righteousesse of God only hath place Veâ—… 17. O God thou hast taught me from my youth and hitherto have I declared thy wonderouâ—… works 18. Now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this generation and thy power to every one that is to come The second evidence of the Prophets confidence to be delivered is the experience of Gods kindnesse for time past making him with comfortable assurance of being heard to pray for the continuance of that same kindnesse for time to come Whence learn 1. We are all of us ignorant of God and his wayes till he teach us by his Word and by his Spirit and by his giving to us experimental knowledge thereof O God thou hast taught me from my youth 2. The conscience of sincere endeavour to make use of Gods gifts to us for the glory of God and edification of others according to our place is very sweet and comfortable in the day of trouble and giveth much encouragement in approaching to God Hitherto have I declared thy wondrous works 3. He that hath had long experience of Gods mercy to himselfe and thankfully doth acknowledge the same may assure himselfe that the course of Gods kindnesse to him shall not be broken off O God thou hast taught me from my youth now also when I am olâ—… and gray-headed forsake me not O Lord. 4. It is a noble designe for a man who hath received gifts whereby he may glorify God and edify his people to destinate all the dayes he hath to live to serve his own generation and the posterity in the communicating to them what he knoweth of the Lords all-sufficiency and not to love to live in this world except for this end Forsake me not untill I have shewed thy strength to this generation and thy powâ—…r to every one that is to come Ver. 19. Thy righteousnesse also O God is very high who hast done great things O God who is like unto thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 21. Thou shalt increase my greatnesse and comfort me on every side The third evidence of his confidence to be delivered is his looking to the unsearchable fountain of Gods wisdom faithfulnesse and omnipotency and his expecting from this well-spring that as large consolation shall come forth to him as he hath had a large measure of troubles Whence learn 1. Albeit the effects of Gods wisdome faithfulnesse and omnipotency be neer unto us and do fall under our sense in his daily operations yet the fountain thereof which is Gods own perfect on is unsearchable incomprehensible and incomparably great Thy righteousnesse O God is very high who hast done great thâ—…ngs O God who is like unto thee 2. That which we see of the Lords works may lead us up to know what is not seen in relation to difficulties and power of men and to see what he is able to do and when we see the invisible God we cannot choose but admire his Majesty and exalt him as Sovereign over all and then and not till then that we give him the honour of omnipotency and faithfulnesse can the heart rest and be quiet Thy righteousnesse O God is very high who hast done great things who is like to thee 3. He tha acknowledgeth Gods justice and wisdome in his troubles may look to see Gods power and grace no lesse evident in his delivery and consolation and he who in trouble hath seen his own infirmity emptinesse and death may look to see Gods power and
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
supplied with a greater strength from God My heart and my flesh fail me but God is the strength of â—…y heart 5. Every man seeketh something for his portion some one thing in the creature some another but the believers portion is the Lord himselfe and no lesse will content him The Lord is the strength of my heart and my portion 6. This is the Believers advantage above all that do seek their blessednesse in the creature for his portion is the eternal God and he is made an everlasting enjoyer of him God is my portion for ever Ver. 27. For lo they that are farre from thee shall perish thou hast destroyed all them that go a whoring from thee The fifth use is his resolution to draw nearer unto God the reasons of which resolution are two one because they perish who do not draw near to God ver 27. The other is great advantâ—…ge is to be had by drawing near to him ver 28. Whence leaâ—…n 1. The Lords childe doth profit by hardest exercises and hâ—… tentations being resisted by faith do leave him in better case then they did finde him his knowledge of Gods ways his faith his love to God and hatred of wicked courses are augmented as in this example is to be seen 2. They whose confidence â—…ffections course of life and actions do run toward and cleave unto the creature do deparâ—… from God more and more for here they are said to be fâ—…rre from God and they that depart from God do draw near to eternal perdition They that are farre from thee shall pâ—…rish And howsoever this truth be not believed yet it is as sure and certain as if it were seen with our eyes For â—…o they that are farre from thee shall perish 3. A chaste soule â—…ath no choice no love to delight it selfe in contentedly except God no confidence to rest it selfe upon but God And whosoever do seek their delight and satisfaction in the creature especially if they be members of the visible Church in Coveâ—…ant with God they are adulterers They go a whoring from God and they shall not finde felicity in the creatures but perdition no lesse certainly then if it were already past Thou hast destroyed all them that go a whoring from thee Ver. 28. But it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works In this verse he giveth the other reason of his adherence unto God from the advantage he findeth by so doing and closeth the Psalm with the sixth use of his experience which is the fixing of his faith on God that his experiences may be more and more frequent and he may be a fitter instrument to glorify God Whence learn 1. The right use of the perishing of the wicked is to be more holy and to seek nearer communion with God as our only blessednesse how many soever depart from him They shall perish who are farre from thee but it is good for me to draw near to God 2. No man is so near in communion with God in this life but there is a further degree to be aimed at and possibly to be found as there are degrees of departing from God so also degrees of coming near unto him and the better for us the nearer we draw It is good for me to draw neâ—… to God 3. The use of all assaults against our faith is more and more to fixe our â—…ith and confidence on God for this is the use the Psalmist doâ—…h make of the assault spoken of in this Psalm I have put my trust in the Lord God 4. None but a Believer can discern the Lord working it is only faith that giveth a right construction unto all the Lords works only faith makes men fit instruments to glorify God I 〈◊〉 put my trust in the Lord God that I may declare all thy works 5. As the Believer is the best observer of Gods workâ—… and sittest to set them forth before others so he is the man of greatest experience and he of all men is filled with most matter of Gods praise for the Lord never disappoints the believer but makes him â—…ave new proofs of his wonderful wisdome power and goodnesse so doth the Psalmist lay his reckoning I have put 〈◊〉 trust in the Lord God that I may declare all thy works PSAL. LXXIV Maschil of Asaph OF this Psalm there are three parts In the first the pitiful lamentation of the Church presented unto God because of the destruction of Ierusalem and burning of the Temple by the Chaldeans to ver 11. In the next is the strengthening of the saith and hope of Gods people that God would send a delivery to ver 18. In the third there are sundry petitions for relief of his people restitution of his own work and suppression of his enemies to the end of the Psalm Ver. 1. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture 2. Remember thy congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this monnt Sion wherein thou hast dwelt In the first part of the Psalm there is a lamentation and prayer for reliefe in general ver 1 2. Secondly a complaint against the enemy laying forth before God the desolation which the Chaldeans had made especially in destroying the Temple ver 3 4 5 6 7 8 9. And thirdly a prayer unto God for vengeance upon them for their paines ver 10 11. From the lamentation and prayer for relief in general Learâ—… 1. In all judgements inflicted by whatsoever instruments the Lords people must look first to God and albeit wrath and fâ—…r of utter wrath do stare them in the face as hardly it can be otherwayes when God putteth hand in his own Temple and taketh away all the tokens of his presence from among a people and seemeth to cast them utterly oft yet must they make their address to God how angry soever he seem to be as here the Church under this sad judgement doth saying O God why hast thou cast uâ—… off 2. In the point of casting off and fear of casting off for ever the Lord craveth no yielding or submission to the pressing thoughts thereof but will allow us to call in question every appearance of any such purpose of God and to debate that point with him and not to endure utter casting off yea and to say Why hast thou cast us off for ever whether it be our own particular case or the case of the visible Church ours and others case with us who cannot endure to be separate from God 3. When the wrath of the Lord is kindled against his people all that they do see doth seem to be but the beginning of more wrath as smoak is but the beginning of burning Why doth thine anger smoak against thy sheep 4. Albeit we by our sins have provoked the Lord to fall upon us as
〈◊〉 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
wrath were reserved for the wicked ver 8. Fourthly he promiseth to praise God continually for casting down the wicked and exalting of the godly ver 9 10. Ver. 1. VNto thee O God do we give thanks unto thee do we give thanks for that thy Name is neare thy wonderous works declare From his thanksgiving Learne 1. The Church of God should take out of his hand every beginning of mercies and deliverances with affectionate and frequent thanksgiving Unto thee O Lord do we give thanks unto thee do we give thanks 2. As the Lord is described in his Word so will he be found in his works to wit near at hand and ready to help his people as they stand in need We do give thanks because thy Name is near for this is the neernesse of Gods Name when his powerful gracious selt presence is answerable to what is said of him in his Word 3. Whensoever the Lord doth shew himself for his Churches comfort he doth it in some wonderful means in one respect or other that is a farre other way then any could have expected That thy Name is near thy wondrous works declare Ver. 2. When I shall receive the congregation I will judge uprightly 3. The earth and all the inhabitants thereof are dissolved I be are up the pillars of it Selah From Davids undertaking to govern the Kingdom well when it came all in his power Learne 1. Possession in part of promises made to us doth give good hope to have the whole of what is promised in possession also for When I shall receive the Congregation presupposeth his certain hope and expectation to have it 2. He that is advanced to a civil Kingdom consisting of people in Covenant with God he hath gotten charge to nourish the Church and to procure whatsoever a King civilly can procure to a Church that his subjects may be all of them Gods Church therefore David saith not When I receive the Kingdome but when I receive the Congregation or the Church 3. Foresight of a charge whereunto a man is likely to be called should make him prepare himself and resolve before-hand for doing the duties of that calling as David did before he was possessed in the Kingdome When I shall receive the Congregation I shall judge uprightly 4. When a land is destitute of godly and gracious Governours the whole countrey is left loose both in the matter of Religion and of civil Justice as was seen in Sauls time before David was setled The earth and all the inhabitants thereof are dissolved 5. Kingdomes and Common-wealths have their pillars whereupon they should stand to wit religious and righteous government for I will judge uprightly in the second verse is as good as I will heare up the pillars thereof in the third verse 6. Those that minde the reformation of a land should be sensible of the desolation of it and have not only will but also skill and place of power to 〈◊〉 matters in a right frame as here the Psalmist after saying The land and all the inhabitants thereof are dissolved addeth I bear up or shall beare up the pillars of it And here whatsoever David speaketh or could say was but a shadow of what is to be found in Christ of whom he is a type For the Kingdom and Countrey is ill guided where Christ doth not reign but whâ—… people do subject themselves to him he sets the Kingdom oâ—… Countrey upon true pillars and sustaineth all by his power Ver. 4. I said unto the fooles Deal not foolishly and to the wicked Lift not up the horne 5. Lift not up your horne on high speak not with a stiffe neck In the third place he calleth to minde his own prophecy of the change of affairs and advertisement given by him before to his adversaries not to behave themselves so insolently as they did Whence learn 1. Even in time of trouble the godly by the light of Gods Word may be enabled to foresee and prophecie of the overturning of the wicked from the top of their preserment I said unto the fools Deal not so foolishly saith the Psalmi 2. When the prophecie uâ—…ed according to Gods Word is like to take effect it is no small comfort for beleevers to call to remembrance acts of their beleeving before-hand what they do see in their own time I said to the foolish Deal not so foolishly is a sort of triumph over his enemies here 3. Such as are acquaintâ—…d with true wisdom do justly account all wicked men to be fooles forsakers of Gods teaching and followers of their owne wit and will to the ruine of their own bodies soules houses and same I said unto the fooles 4. The fruit of a wicked mans prosperity is pride vain-glory audacious boasting against the godly wherein they grow more and more insolent against all warnings of Gods Word as this reproof importeth Deal nâ—… foolishly lift not up the horn list it not on high speak not with a stiffe neck Ver. 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Iudge he putteth down one and setteth up another From the first reason of his admonition unto the wicked Learne 1. As the cause of mens pride in a wicked course is tâ—… forgetting of God and of his government in the world on the one hand and a strong conâ—… of their own ability to coâ—… 〈◊〉 designes by their own wâ—… power and industry oâ—… the 〈◊〉 theâ—… hand so the way of wisdom to remedy the evil is to consider that God doth govern the world and that men are nothing but what he pleaseth to make of them Promotion cometh neither from the East nor from the West nor from the South that is howsoever or from whence soever preferment to places of power in the world seemeth to come yet the disposing of places is from a higher hand 2. Places of power and preferment are disposed of only by the wise and righteous pleasure and determination of the supreme Ruler of the world But God is Iudge He opposeth God the Judge his determination unto all the appearances from second causes 3. As God hath a minde for the glory of his grace to try or to correct or to comfort and imploy some men in his service so he putteth them down or setteth them up and as he hath a minde to have the glory of his justice on other some so he setteth them up or putteth them down God is Iudge he putteth down one and setteth up another Ver. 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them From the second reason of the admonition given to the wicked Learn 1. As the Lord doth wisely distribute his benefits and temporal comforts among men to testifie his goodnesse to his creatures so
inspiration and that the holy Writers spokâ—… 〈◊〉 they were moved by the holy Spirit for here it is not cerâ—… whether Asaph was the name of the Writer of it or wheâ—… Asaph be the name of the order of such of Aarons posterity 〈◊〉 were 〈◊〉 unto the Church and had the charge 〈◊〉 the Musick to whom this Psalme was committed for 〈◊〉 Churches use as many more Psalmes in Davids time and â—…ter it also were A Psalme or Song of Asaph or to Asaph 〈◊〉 words may beare both alike Ver. 1. IN Iudah God is known his Naâ—… great in Israel 2. In Salem also is his Tabernacle and his dwâ—…ling place in Sion From the summe and scope of the Psalme sâ—… down 〈◊〉 Learne 1. Albeit God be in some sort known in all the 〈◊〉 because of the works of Creation manifesting some way tâ—… visible excellencies of God yet is he most of all made manifest to his visible Church where his Word doth sound and his Works are best interpreted In Iudah God is known 2. Where the knowledge of Gods Name is most revealed there should he of duty be most glorified for albeit Israel many times did not understand did not acknowledge him but were more ignorant and neglective of him then the oxe or asse were of their Owners and Masters crib yet daily among them he manifested his great majesty and sometime he made them all acknowledge it and of duty alwayes they should have magnified his majesty and so his Name is great in Israel 3. The Lord doth provide alwayes a place where his Church may visibly professe his Name and worship him he will not want a place where he hath a people in Covenant-bond unto him In Salem is his Tabernacle 4. It is a great glory to the place where God is worshipped for there also doth he make his residence In Salem also or Ierusalem is his Tabernacle and his dwelling place in Sion 5. It is not for the worthinesse of any people or place that the Lord is among them or manifested there but it is his own free choice among whom and where he will reside The place where the vile Canaanite had been and the place longest possessed and abused by the Canaanite will he choose for his chief dwelling he will turn the Canaanites Salem to be Ierusalem and the strong hold of the Jebusites to be the place of his Temple therefore saith he In Salem rather then Ierusalem is his Tabernacle and his dwelling place in Sion Ver. 3. There brake he the arrowes of the bowâ—… the shield and the sword and the battel Selah The first reason of Gods praise is taken from the Lord fighting at Ierusalem against the enemies of the Church and discomfiting of them Whence learn 1. The greatest overthrow given to armies will be found in their fighting against God Church There in special manner brake he the arrowes of the bowe c. 2. In the deliverance of the Church the Lord will be seen to do all the work There brake he the arrowes 3. As there is no meanes or instrument fit to destroy men which the enemie will not make use of against the Church so there is no weapon formed against her which shall prosper when she doth reliâ—… on her Lord There brake be the arrowes of the bowe the shâ—…ld and the sword and the battel Ver. 4. Thou art more glorious and excellent thâ—… the mountains of prey The second reason of Gods praise is because he is more glorious then all the Kings and Kingdomes of the world wherein the cruel and beastly raging enemies of his Church have their strength and strong hâ—…los Whence learn 〈◊〉 Those Kingdomes and Powers which do not subject themselves to God or Christ the King of Saints are to be esteemed of as mountains where wilde and ravenous beasts do lie every one of them according as they are more mighty oppressing the weaker for they are called here Mountains of prey or Powers maintaining all oppression as mountains give shelter to ravenous beasts which live upon prey 2. Whatsoever excellency is to be found in the Kingdomes of the world wherein men do glory as wisdom riches strength multitude courage or what else can be imagined is all nothing to the matter of gloriation which the Church hath in God Thou saith the Psalmist unto God art more glorious then the mountains of prey Ver. 5. The stout-hearted are spoiled they have 〈◊〉 their sleep and none of the men of might have found their hands 6. At thy rebuke O God of Iacob both the chariot and horse are cast into a dead sleep The third reason of Gods praise is because he did evacuate and make of no use unto the enemie whatsoever they did put their confidence in Whence learn 1. Whatsoever strength courage wit or any other point of perfection any man hath God who gave it can take it away when he pleaseth yea can make it a meanes of hardening his heart in carnal confidence to engage him in a businesse for a mischief to him that he may lose all whereunto he leaned The stout-hearted are spoiled they have slept their sleep and none of the men of might have found their hands that is God hath made the couragious and strong to be found feeble and weak and unable to save their own goods or lives 2. Albeit the Church hath no strength in her self yet the Lord can with a word of his mouth do all her work and defeat her enemier At thy rebuke O God of Iacob they are caâ—… in a deep sleep 3. The more powerful wise and stout the enemies of Gods Church be the more should the Church relie upon God and the more glory doth the Lord get in overthrowing them Therefore the stout-heartedmen of might châ—…ariots and horse are here mentioned Ver. 7. Thou even thou art to be seared and who may stand in thy sight when once thou art angry The fourth reason of Gods praise is because he is so terrible that none can stand before him when he is angry Whence learn 1. When the Lord doth smite the wicked he doth waâ—…n his own people to stand in awe therefore doth the Church make use of what is set down before Thou â—…ven thâ—… art to be feared 2. Only God is to be feared lest we offend him and no mans anger is to be feared in comparison of provoking God to anger Thou even thou art to be feared and no regard unto nor mention of any other to be feared in comparison of him 3. Man against man may stand and wicked men in the time of Gods patience may stand but when the time cometh of Gods judging and letting forth his wrath upon his enemies none can escape his hand Who may stand in thy sight when onâ—…e thou art angry 4. The terror of the Lord against his â—…oes is the comfort of his people and the matter as of his praise so of their singing and rejoycing as here is to be seen Ver. 8. Thou didst
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
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
which might procure such a de sertion and sense of wrath as we do lie under I communed with my own heart and my spirit made diligent search 5. Albeit it be possible when all the former meanes are used and diligent search is made by our conscience what may be the reason of our hard exercise that for all that we finde no consolation no ease nor event yet the use of these meanes will witnesse for our wise and upright dealing and be evidences of our endeavour and diligence in duties as here we see the Prophet to make mention of his diligence for this end 6. Albeit it be no strange thing for a wounded spirit to have suggestions cast in for overthrow of saith yea to have sense of wrath speaking no lesse then what the tentation unto desperation doth alledge yet the nature of faith is such that it cannot yield but must fight against the tentation as a thing which cannot be true cannot be admitted as this disputation of the Psalmist doth give evidence Will the Lord cast off for ever and will he be favourable no more 7. The Lord may seem to cast a mâ—…n off and to stop the course of his wonted favour toward him but this exercise is only for a time It is not possible that God should cast off for ever the soul that cannot endure to be thrust from him It is not possible that God should not be favourable to such as have had experience of his favour and do long to have new proofes thereof Wil the Lord cast off for ever will he be favourable no more Which question Will he do so and so is thus much in effect as if he had said it is not possible that the Lord should do so albeit it seem he will do so 8. When the conscience of sin doth make objection against faith then faith makes its defence in Gods mercy and the constancy of the course of mercy where grace is begun to runne yea faith will not yield to a contrary thought Is his mercy clean gone for ever 9. The troubled conscience hungering after the sense of mercy hath not onely Gods merciful nature and Gods constancy in his good will but also his promises to lean unto for supporting of it selfe Therefore after mentioâ—… made of Gods favour and mercy he mentioneth here his promise also 10 It is possible that for a time no promise do occurre to a wounded spirit which is fit for its present condition or at least no promise which it dare or is able to apply yea it is possible that the conditional frame of the promises being made to such as are so and so qualified may seem to pertain nothing to the troubled conscience yet faith will not quit its interest in the propromise but will expect good according to the promise at last Doth his promise faile for evermore 11. As it is the Lords nature to be gracious to such as come to him in the sense of their unworthinesse so faith layeth hold on him as gracious and will never admit a suggestion of any change in him whatsoever seem to be in his dispensation Hath God forgotten to be gracious this is to faith an absurdity and impossibility 12. The compassions of God toward the miserable when they come before him are like a running fountain that cannot restrain it selfe yet may it seem to be shut up and wrath and displeasure to run in the place thereof when God is pleased to exercise his childe with the sense of wrath against sin but faith will not admit this seeming for a certainty Hath he in anger shut up his tender mercies This is a saying which a Believer must abhorre to give way unto and yet may be assaulted with and brangled and weakened by the tentation of it Ver. 10. And I said This is mine infirmity but I will remember the yeers of the right hand of the most High 11. I will remember the works of the Lord surely I will remember thy wonders of old 12. I will meditate also of all thy works and talk of thy doings In the third place is set down the begun victory of faith wherein the believer checketh himselfe for hearkening so much unto sense for admitting the suggestions of misbelief to come unto a disputation and resolveth to make use of the grounds of faith and of his former comfortable experiences ver 10. and of the wonderful dealing of God with others his Saints before ver 11. and to settle his saith on Gods Word confirmed by his works and to set himselfe to give glory unto God ver 12. Whence learâ—… 1. In the inward exercise of Gods children after a whiles darknesse cometh light after grief comfort and after wrestling cometh victory as here we see 2. The trouble and disquietnesse which cometh from fear of utter rejection from God is from the root of natural unbelief and in lack of the strength of faith This is my infirmity saith he as being now assured that matters were nor as they seemed to him concerning Gods merciful affection to him 3. Weaknesse of saith and fear of utter wrath is a sicknesse whereunto Gods children are subject but a sicknesse whereof they will certainly recover a sicknesse not unto death This is my infirmity 4. Our event from inward trouble and our victory over it doth begin at a right sight of our own weaknesse of our own faults and of a right judging of our selves for them And I said This is my infirmity 5. The remembrance of the experience of former changes which we have found wrought by Gods great power doth serve to make us both patient under a sad condition and hopeful to come out of it I will remember the yeers of the right hand of God 6. Albeiâ—… we do not see how our comfort delivery and event from trouble shall come yet may we finde solid ground to expect that it shall come if we consider aright Gods sovereignty over all creatures that he is most High and the omnipoteney of his right hand and his continuance being the eternal unchangeable one and the same from year to year from age to age I will remember the yeares of the right hand of the most High From this ground he doth expect that he shall have experience yet again of the omnipotency of a Sovereign and constant God working for his consolation 7. When faith beginâ—…th to recover after its infirmty oâ—… sicknesse it will make use of memory medâ—…tation judgement 〈◊〉 speech which were all bound up before I will remember 〈◊〉 and talk 8. We must not think to come out of perplexity out of sense of wrath out of trouble of conscience out of hard exercises of faith by having great consolations high and ravishing joyes of the Spirit at the first hand but must be content to come creeping out of our trouble by litle and litle for here the Psalmist under the deepest sense of Gods displeasure must use all ordinary meanes and wrestle with bitter
tentations till he come to sucâ—… height as is expressed ver 7 8 9. and for an event must begin and reprove his owne misbelief dispute for the help of his faith taking arguments from his experience from Gods power and good will and Gods dealing with others before him 9. Thâ—… works of God when they are looked on cursorily or lightly pâ—…st by cannot be discerned but when they are well conside ed they will be found wonderfull I will remember the works of the Lord surely I will remember thy wonders of old 10. It is good for a soul in a hard exercise to raise it self from thinking of God and of his works unto speaking unto God directly no ease or reliefe will be found till addresse be made unto himselfe till we turn our face toward him and direct our speech unto him as here the Psaâ—…mist doth from the midst of the eleventh verse to the enâ—… of the Psalm 11. Estimation of any of Gods works and good gotten by meditation on some of his works is able to engage the heart to a deeper consideration of all his works I will meditâ—… also of all thy works saith he 12. He that would have proâ—… by Gods works must bridle the levity of his own minde which cannot stay fixed in the consideration till it be tied in meditation I will meditate of all thy works 13. When we have â—…d our own souls upon Gods works we should study to make use of what we have learned thereby to the good of others and glory of God I will meditate of all thy works and tâ—…lk of all thy doings Ver. 13. Thy way O God is in thy sanctuary who is so great a God at our God 14. Thou art the God that doest wonders thou hast declared thy strength among the people In tke last place he confirmeth his faith and setleth his minde by consideration of the Lords dealing with his people recorded in 〈◊〉 Scripture whereof hâ—… speaketh first in general vâ—… 〈 ◊〉 〈◊〉 Then more specially of the bringing of his people out 〈◊〉 〈◊〉 through the wildernesse terribly discomfiting their enemies and tenderly leading them as his own flock by weak and 〈◊〉 instruments Whence 〈◊〉 1. When the heart of a man is turned toward the Lord then the vaile of darknesse confusion and misbelief is removed he can justify the Lord in all that he doth as most holy and â—…ust as here we see in the Psâ—…ist who since he began to direct himselfe toward God can now â—…y 〈◊〉 〈◊〉 Thy way O God is in the Sanctuary 2. There is no understanding of Gods dealing with us nor can any right construction be made of his exercising of us except we come to the Lords Ordinances where his Word his Oracles of Scriptâ—…e do 〈◊〉 his works perâ—…ectly Thy wâ—…y O God is in the Sanctuary 3. When the works and wayes of God are looked upon by the â—…ght of the Word in his Sanctuary or Church and God is looked â—…o through his works and Word then is a soul forced to admire his holines and wisdom and justice and power and goodnes above all comparison Who is so great a â—…od as our God 4. The exercise of the believers conscience with fears and suspicions oâ—… Gods affection unto him endeth in admiration of God in exaltation of God â—…n believing more firmly in God in magnifying the grace of his â—…ing in Covenant with God in acknowledâ—…ing his own blessednesse and the blessednesse of all other believers for having God for their God Who is so great a God as our God 5. So much in general may be seen of Gods dealing with his people as may 〈◊〉 a man in his own particular who is troubled about Gods â—…sation toward him for when Israel in Egypt was put to 〈◊〉 straits as they saw nothing but rooting of them out with 〈◊〉 and oppression God did work so well so wisely so powerfully and so graciously for them as all their hard exercise was â—…rned to their greater comfort anâ—… Gods greater glory This in general is the use that the Psalmist maketh of Gods dealing with his people and doth finde it applicable to hâ—…s own conditioâ—… Tâ—…u art the God that doth wonders 6. When we cannot see how it is likely or possible we can be extricated out of the difficulties we are cast into especially in our spiritual condition we are â—…ged to give unto God the glory of doing above all things we can conceive for the good of those that desâ—…e to be his subjects Thou â—…t the God that doâ—…st wonders 7. What God hath conâ—…ed the world of already concerning what he can do for his 〈◊〉 â—…ay satisfie eveâ—…y parâ—…icular soul of his wisdom power and goodnesse toward it selfe when it doth draw in toward him 〈◊〉 one of his people for this use doth the Psalmist make of Gods doing for his people Thou hast declared thy strength among thy people Ver. 15. Thou hast with thine arm redeemed thy people the sonnes of Iacob and Ioseph Selah 16. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled 17. The clouds poured out water the skies sent out a sound thine arrowes also went abroad 18. The voice of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shooke He descendeth more specially to the consideration of the Redemption of Israel out of Egypt which is a representation of the spiritual Redemption of his people whom at the time when they were in the deepest misery and least able to help themselves were most oppressed by the enemies and for their own disposition were in a most sinful condition and in a desperate mood against the means and instruments of their delivery God did deliver and remove all the difficulties which might hinder their event and escaping from misery from whence the Psalmist might strongly reason for his own comfort that God would not faile to deal graciously with his soul who was seeking favour from God and a renewed sense of reconciliation with him Hence learn 1. That no soul can be under such sense of wrath and desolation but he may draw comfort from the great work of Redemption of lost sinners for if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved from wrath by his life And this spiritual Redemption was figured by the bodily delivery of Israel out of Egypt Thou hast with thine arme redeemed thy people the sonnes of Iacob and Ioseph 2. It is by reason of the Covenant that people receive deliverances and consolations and proofs of Gods power working for them Therefore doth he stile the sonnes of Iacob from their interest in God and Gods interest in them by Covenant Thou hast redeemed thy people 3. No obstacle how great soever can stand in the way of the delivery and comfort oâ—… Gods people but God can and will remove it were it as the
to deliver for foure reasons The first because it was his law and words of his mouth directed to his covenanted people ver 1. The next because this doctrine was mysterious and full of â—…id wisdom ver 2. The third because it is an ancient doctrine delivered to the Church of old and transmitted unto them that succeeded ver 3. The fourth because it must be known and transmitted to the succeeding posterity and following generations of the Church for the glory of Gods wonderful working for his Church v. 〈◊〉 Whence learn 1. Such is our dulnesse and slownesse of heart to understand and beleeve what the Lord doth say unto us that we have greâ—… need to be admonished and stirred up to attention and hearing with â—…aith Give eare O my people saith the Spirit by his Prophet 2. The authority of divine doctrine should tie ouâ—… cares to hear it reverently beleevingly and obediently it is the Lords law and the words of his mouth speaking by his Prophet to us Give eare O my People to my law incline your â—…ares to the words of my mouth 3. Albeit the Word of the Lord be plain to the attentive beleever yet to the unattentive misbeleever it is a hid mystery and for this reason we have need to hear attentively and beleevingly I will open my mouth in a parable I will utter dark sayings 4. The Word of the Lord hath true antiquity with it divine doctrine is no new doctrine and for this reason should we hear it attentively and beleevingly I will utter dark sayings of old 5. Albeit the Word of the Lord be a mystery and dark sayings to the misbeleeving multitude of the world yet it is understood received and beleeved by the true members of the Church from age to age therefore the Prophet speaking of himself and of the godly in his time saith of their parables and dark speeches Which we have heard and known and our fathers have told us 6. Those are worthy of the name of Fathers in the Church in relation to posterity who transmit to posterity the truth of God contained in Scripture such as is here set down in this Psalme and this is the only infallible sort of tradition which delivereth to posterity what God delivered to the Prophets or their Predecessors by Scripture such as is the doctrine delivered in this Psalme Which we saith he have heard â—…d known and our fathers have told us we will not hide them from their children 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity which their ancestors had to transmit it unto them and to pay the debt they owe to their faithful Ancestors unto succeeding generations We will not hide them from their children shewing to the generations to come c. 8. The subject matter of sound and saving doctrine is the setting forth of the glory of God in his attributes and wonderful operations for his people Shewing to the generations to come the praises of the Lord and his wonderful works that he bath done Ver. 5. For he established a Testimony in Iacob and appointed a Law in Israel which he commanded our fathers that they should make them known to their children 6. That the generation to come might know them even the children which should be borne who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God but keep his Commandments 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God After the Preface he bringeth forth a notable evidence of the Lords care of his Church in giving them his Scriptures and revealed rule of faith and obedience to be transmitted from one generation to another ver 5 6. that they might have faith and hope in God and obey his commands ver 7. and not be like such of their Predecessors as were rebellious hypocrites and backsliders from their covenanted duties v. 8. Whencelearn 1. One of the chiefest mercies that can be bestowed on a people is the giving of the holy Scriptureâ—… unto them and revealing unto them the way of salvation and of Gods service which he requireth this is put in the first room here For he established a Testimony in Iacob and appointed a Law in Israel 2. Gods words and ordinances appointed in Scripture are witnesses for him of his wisdom power holinesse mercy and justice against such as do not make use thereof and a fixed rule for mens faith and obedience therefore is it said He established a testimony in Iacob and appointed a Law in Israel 3. The Scriptures were not appointed for a rule only to those to whom they were first directed but for the use also of the Church in all ages following which every man must both study to understand and obey himself and also teach his children and those under his charge to understand and obey according to his place he gave a testimony and a law to the fathers That they should make them known to their children thâ—…t the generation to come might know them even the children which should be borne who should arise and declare them to their children 4. The end of revealing and teaching of Gods Word is to beget and increase mens faith in God and dependance upon him as here is set down the Word was to be declared to their children That they might seâ—… their hope in God 5. The way to foster saith and hope in God is to mark and consider and keep in a sanctified memory how God hath alâ—…eady confirmed his Word by his works and by pawnes and pledges both of his power and purpose to perform what he hath said therefore doth he joyne unto the duty of setting their hope in God the duty of not forgetting his works intimating that if his works were forgotten his Word would not be beleeved and faith and hope in God would not remain constantly fixed on God 6. The faith and hope which God craves of his people to be fixed on him is such as may bring forth obedience to his precepts therefore unto hoping in God and not forgetting his works he addeth But keep his Commandments So this is the summe of true religion to have faith in God upon the termes of grace offered unto us through a Redeemer and to hope for and expect the accomplishment of all his promises and to foster our faith and hope by the consideration of what he hath done for his people and uprightly to set our selves to keep his Commandments 7. The example of fathers is not to be followed except wherein they followed the Lord where their practice is not conformable to Gods Word we must not be like them therefore saith he And might not be as their fathers were stubborn 8. This is the natural inclination of corrupt mankinde to go on in our finful
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
Iudah was yet in possession of it and the Temple was yet standing and the Lord was dwelling between the Cherubims in the Sanctuary where the Ark and Mercy-seat was yet remaining or to the time of the begun desolation of the land by Nebuchadnezzar or to any other desolation which did threaten their final rooting out The summe of the Psalm is a lamenting of the miserable condition of the Israelites and an earnest entreating of the Lord to give them repentance and a delivery In the first place the Church maketh her addresse to God and propoundeth the main Petition ver 1 2 3. In the second place they lament their misery and repeat the same Petition ver 4 5 6 7. In the third place they call to minde the Lords care to plant his people in the land as a vine-tree and do lament the doleful change of their happy condition into that of their present misery ver 8 9 10 11 12 13. In the fourth place they pray for Gods mercy and pity toward his desolate people ver 14 15 16. In the last place thâ—…y pray for the standing of the tribe of Iudah and that â—…or Christs cause who was to take his humane nature of this tribe and do close the Psalme with repearing the third time their special Petition for repentance and delivery to be granted unto them ver 17 18 19. Ver. 1. Glve eare O shepherd of Israel thou that leadest Ioseph like a flock thou that dwellest between the Cherubims shine forth Many sweet fruits hath the Lord drawn forth from the bitter afflictions of his people and this Psalme amongst the rest wherein first the Church beggeth from God audience for the relations between God and them ver 1. and then prayeth for salvation ver 2. and to this end doth make request for the gracious gift of Repentance to his people that they might be saved ver 3. From the fiâ—…st verse Learn 1. When our heart is full of grief or of any holy affection which we desire to lay sorth before the Lord we may call for and expect audience at the Lords hands as the Church doth here saying to the Lord Give car 2. He that would speak to God in the dâ—…y of calamity had need to fasten faith on God and should go about it how grievous soever his rod seem as here the Church is taught by the Psalmist to do 3. Albeit faith will finde small strength from anything in the supplicant yet on Gods part it cannot misse solid ground to fixe upon according to the tenour of the Covenant of grace such as is Christs Prophetical and Kingly office whereby the Lord taketh on him to lead and feed his people to govern and protect them as a shepherd doth his flock as here the Church doth O shepherd of Israel This is one consideration Another is the constant experiment and proof given of his actual exercising of this office Thou that leadest Iacob as a flock and unto the former they â—…oyn the free offer of grace to all that do seck for mercy from God â—…hrough the Mediator Christ Thou that dwâ—…llest between the Cherubims 4. Albeit sin doth overcloud the manifesting of Gods favour and loving kindesse towards his people yet the prayer of faith upon the grounds of the Covenant may expect the clearing up of his countenance again O shepherd of Israel shine forth Ver. 2. Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and save us For understanding of the second verse we must remember that when the Aâ—…k of the Covenant rested or marched in the wildernesse these three Tribes Ephraim Benjamin and Manasscâ—… were in the teareward of the host of Israel or on the West-side thereof as is set down Numb 2. 18 19 c. when the host marched and the Art set forward Moses said to the Lord Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee answerable to this doth the sixty â—…ight Psalme begin when the Aâ—…k removed and was carried up to mount Sion now the people of God being in distresse here do call those dayes to remembrance and do request the Lord that as he had in the eye sight of those three tribes here mentioned maâ—…isisted himself many a time to be the leader and defender of his people so he would now also in this their lamentable condition stirre up himselfe for thâ—…ir reliefe and safety Whence learne 1. The remembrance of the Lords humbling himselfe to be fafamiliar with his people and how sweet and glorious communion his people have had with him may and should encourage believers in him to seek and expect new experience of the like mercy in their need as here the Israelitâ—…s do pray for new proof of that favour which their ancesters did finde sometime Before Ephraim Benjamin and Manasseh stirre up thy strength and come and save us 2. The posterity of those who have been in fellowship with God should pray for themselves and be prayed for by the Church that they may have room in the Lords host and have God their leader as their godly fathers had before them Before Ephraim Benjamin and Manasseh stirre up thy strength Ver. 3. Turn us again O God and cause thy face to shine and we shall be saved This is the special Petition most insisted upon that God by giving of Repentance would reclaim his people from their apostasie and grant the evidence of his former favour unto them and so deliver and save them Whene learne 1. As the apostasie of Gods people fâ—…om God is the fountain of all their calamity so their repentance and returning unto God is the first step unto their reliefe and delivery from procured misery of captivity or any other calamity as the prayer here importeth Turn us again O Lord. 2. Conversion of people from their sin unto God and leading of them back from the misery drawne on by sin is the work of God which no man can work of himselfe or in himself or in others till God begin and enable them to return and lead them on in their turning Therefore saith the Psalmist Turn us again O Lord thus they say as unable to turn again of themselves 3. When a people or person do turn unto God repenting their sin or back-sliding from him they may expect the Lord shall shew unto them evidences of his reconciliation and favour toward them Turn us again and cause thy face to shine upon us 4. It is to Gods children very salvation to be in favour with God and to be assured of reconciliation with him Turn us again cause thy face to shine and so shall we be saved Ver. 4. O LORD God of hosts how long wilt thou be angry against the prayer of thy people 5. Thou feedest them with the bread of teares and givest them teares to drink in great measure 6 Thou makest us a strife unto our neighbours and our enemies laugh among themselves 7. Turn us
are now in In former times Israel was as a fruitful vineyard v. 8 9 10 11. but now the Lords protection is removed and they are made a prey to every beastly enemy ver 12 13. Whence learn 1. Adversity bringeth to minde neglected prosperity in time past and the distresse of a Church deprived of former favours putteth a price upon and giveth lustre unto abused mercies looked back upon as here the calamity of the ten tribes or of the whole twelve tribes cast out of their land doth make their delivery out of Egypt their planting in Canaan and the mercies which they felt in that land to appear very glorious and setteth up that their sometime condition in the similtude of a fruitful vineyard 2. There is no fitter similitude then of a vine-tree and of a vineyard to represent the weaknesse of Gods Church and people and Gods care of them to have fruits of faith and obedience from them therefore here and elsewhere is this comparison made use of 3. It serveth much to help the faith of Gods people in their calamity to call to minde Gods begun work among them and in them and for them for when his people do claim to wonted kindnesse the Lord is ready to make his mercy run in the former channel This is the ground of the Churches reasoning here in her supplication to God 4. It is not enough lightly to mention a course of kindnesse shewen to us of God but every part and passage of it is worthy to be marked and prized highly as here 1. Israels bringing out of Egypt is observed and compared to the bringing of a noble plant out of a farre countrey in the Lords own hand Thou hast brought a vine out of Egypt 2. The casting out of the Canaanites is compared to the purging of the ground from stones and thorneâ—… and blocks in comparison of Israel to be planted there Thou hast cast but the heathen and planted it 3. They observe the benefit of enlarging their dwelling for commodious habitation Thou preparedst room for it 4. And their setling in the land Thou causedst it to take deep root 5. And their multiplying in it It filled the land 6. And their riches and power and glory in the land comparable to a wood of Cedars The hills were covered with the shadow of it and the bought thereof were like the goodly Cedars 7. And the spreading of their authority and government according to the bounds 〈◊〉 to their promised possession Gen. 15. 18. from the Mediterranean sea westward to the river Eupbrates eastward She sent out her boughes to the sâ—… and her branches to the river Thus a well ordered Church is like 〈◊〉 pleasant and fruitful vineyard Ver. 12. Why hast thou then broken down her hedges so that all they which passe by the way do pluck her 13. The boare out out of the wood doth waste it and the wilde beast of the field doth devoure it After calling to minde this glorious condition they were in they in a weeping and lamentable manner do compare their present misery with what happinesse once they had and do lay it forth before the pitiful eyes of the Lord. Whence learn 1. As present felt misery commendeth prosperity past so past prosperity doth augment present misery when the two conditions are compared as in this comparison is held forth 2. The most glorious and best planted Church may for its unfruitfulnesse and provocation of God by its ill fruits be plucked up again and the hedge of discipline the hedge of civil government and the hedge of Gods protection may all be removed suddenly from it as here we see Why hast thou broken down the hedges 3. It is a wonderful and astonishing judgement to see the Lord casting down the work of Reformation once begun by him and plucking up the plantation of his Church once made by him and yet the provocation of a wicked generation may procure this evil which hardly can be beleeved till it come and even then it is wonderful and should send men unto God to make them see rightly the causes thereof as this interrogation importeth Why best thou broken down her hedges 4. When God removeth his hedges from about his people for their provocation of him then any body that pleaseth may make a prey of them So that all they who passe by the way doâ—…ck her 5. If God remove the hedge of his protection from about his people no wonder they call into the hands of the most savage cruel and beastly sort of men as did besal Israel The boare out of the wood doth waste it and the wilde beast out of the field doth devoure it 6. When the Lords Church is in the worst condition she is not so wasted and destroyed but a remnant is left to present by prayer her condition unto God to deal with him for her restauration as the case in hand here and elsewhere doth shew Ver. 14. Return we beseech thee O God of hostes look down from heaven and behold and visit this Vine 15. And the Vineyard which thy right hand hath planted and the branch that thou madest strong for thy self 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance In the fourth place they pray that God who was departed from them would return and have compassion on the desolate condition of his Church Whence learn 1 Although the Lord seem to depart from his Church yet he is within cry and may be recalled by prayer and may by his power set all right again Return we beseech thee O God of hostes 2. Although no hope of help or possibility of relief can be seen on earth yet there is hope of help from heaven Look down from heaven 3. In the least degree of Gods respect and kindnesse to a desolate Church begun to be manifested after pouring out judgements on it faith will reade hope of relief and restauration of it Behold and visit this Vine for to come and see is all to them which they crave 4. The labour and care which God hath bestowed on his Church for setting up and setling of it in any place may give hope to those who pray for it that albeit the Lord afflict it heavily yet he will not lose his labour Visit this Vine and the Vineyard which thy right band hath planted 5. There was a branch to come of the stock of Israel for whose cause the Nation of the Israelites could not be utterly forsaken and destroyed and this was the Messiah Christ Jesus promised to come of Abraham Isaac Iacob Iudah David of whose coming because God had a special care that the stock should be underpropped and upheld and made strong till this branch came forth the Church of Israel might be confident not to be utterly cast off and therefore in their prayer they make mention of him Visit the Vineyard and the Branch to wit of the house of David that thou madest
sincere therefore is the trial of Israel after their coming out of the red sea numbered among the evidences of Gods care of them I proved thee at the waters of Moribah 6 Calling to minde our misbelief made manifest unto us in the day of our trial should make us more humble and way to depart from God thereafter for this is the lesson which Israels striving with God at the waters of Meribah should have taught them I proved thee at the waters of Meribah or waters of strise Ver. 8. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God 10. I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it We have heard of Gods gracious dealing with Israel in the point of doing for them Now the Lord declareth what thankfulnesse he required of them and how reasonable and equitable his demands were unto the consideration whereof he wakeneth them up ver 8. Summeth up all in the first command of the moral Law ver 9. Giveth reasons io move them to this ver 10. From his awaking them to hear ver 8. Learne 1. When the Lords Word is to be delivered unto us we should have our mindes gathered in and humbled and fixed unto a reverent attention hearty belief and humbled obedience therefore saith he Hear O Israel and I will testifie unto thee 2. When the Lord doth speak whether for conviction of duty to be done or duty not discharged there needeth no other witnesse beside himself to convince the conscience his speech is so clear so full of truth and authority Hear and I will testifie unto thee 3. Both the Lord and we our selves have just reason to question our willingnesse to hear Gods Word inclulcaâ—…ed unto us because it will be found that we have proved misbelieving and rebellious hearers before and because it is our natural disposition to be averse from all Gods commands therefore saith the Lord O Israel if thou will hearken unto me 4. The Lord requireth his people to be a willing people and nothing can be more forcible to make us willing and obedient to God then to understand that God is willing to teâ—…h direct and blesse us Hear O Israel if thou will or shalt hearken unto me From the summe of that service which God requireth of us ver 9. Learne 1. The summe of Gods Law is comprised in the first command for as God is feared delighted in submitted unto and made our God in effect so are all the Commandments kept There shall be no strange God in thee 2. As soundnesse in Religion and cleaving close to our only one God as he hath revealed himself to be the Father Sonne and Holy Ghost of whom and through whom and for whom are all things is the fountain of all obedience and keeping communion with God so the corrupting of Religion and departing from this ground in any sort is the fountain of all following misbehaviour and discommunion with God There shall no strange god be in thee neither shalt thou worship any strange god From the reasons of this duty set down ver 10. Learn 1. The consideration of having our life and motion and being of God and that he will give to all his promises and threatenings certain performance should move us to beleeve in him adhere unto him and serve him only I am the Lord I am Iehovah 2. The Covenant of grace wherein the Lord hath drawn us who professe our selves to be his in Christ should move us to depend on him for righteousness and life and to study in his strength to please him I am the Lord thy God 3. The great work of our Redemption and all the benefits bestowed upon us in relation to our bringing out of the slavery of idolatry and Egyptian darknesse to the beholding of the marvellous light and Kingdom of his dear Sonne represented by the delivery of his people out of Egypt should move us to adhere to our Redeemer and to aime at his service singly I am thy God who brought thee out of the land of Egypt 4. The faire allowance which God bestoweth upon his servants to wit Ask and have should tie our hearts to suâ—…h a potent all-sufficient and gracious God Open thy mouth wide and I will fill it 5. It is the narrowness of our saith and of our spiritual desire which hindereth our felicity we are not straitened in God but in our selves for his offer is Open thy mouth wide and I will fill it The Lord will give gâ—…e and glory and will withhold no good thing from them that wâ—…e upâ—…ightly and for this end he calleth for the enlarging of our desires and of our belief to receive satisfaction that we may have in him full contentment and not be allured from him to vanities which cannot profit us Ver. 11. But my people would not hearken to my voice and Israel would none of me In the third part of the Psalm is set down how Israel to their own detriment and depriving of themselves of great happiness did reject the Lords comâ—…and and the offer of his grace Whence learn 1. The people to whom the Lord is most liberal are not alwayes most thankful his people by external Covenant are not alwayes obedient to him but readily do give him the worst meeting But my people would not bearken unto my voice 2. The cause of not hearkening to and obeying of Gods commands is our not believing in God not taking satisfaction pleasure and delight in God for how came it that Gods people by Covenant did not obey his voice It may serve for an answer And Israel would none of me or rested not on me or had no pleasure in me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsels Here is shewen how fearful was Israels plague for their not delighting in God they were given over to follow their own will unto their own perdition Whence learn 1. The idols which come in competition with God are a mans own carnal lusts and affections as here appeareth 2. If these idols be adhered unto when God doth offer himself for giving a man contentment it is justice with God to take a refuse at the mans hands and to cease to deal with his heart any more but to give him over to the service of his idol They would none of me so I gave them up unto their own hearts lust 3. Whosoever do refuse to serve God shall not eschew to serve a worse Master to wit their own beastly affections and Satan who ruleth men by their lusts They would have none of me so I gave them up to their own hearts lust and this of all judgements is the heaviest 4. When God leaveth a man to himself there is no restraint to keep him from going
short prayer wherein the oppressed servant of God prayeth that God would put order unto the government of his people and redresse the wrongs done to them Learn 1 Albeit the oppressed servants of God cannot finde justice at mens hands yet there is help to be had from God and prayer shorter or longer as the Lord furnisheth unto them must they seek their ease of minde and comfort Arise O God judge the earth 3. When Magistrates or Rulers do oppresse Gods people private persons may not go beyond their bounds but must have their recourse to God that he may set matters that are wrong in a better condition as here the Psalmist doth 4. As the Church of God among the Jewes was acquainted with the prophecies of the enlargement of the Church and Kingdom of God among the Gentiles and upon this ground prayed that he would not suffer his interest in his people then to decay by the malice of men so may the Lords Church in any place or time upon the same ground pray for the like mercy for still the reason holdeth that God who is about to enlarge his Kingdome will not lose what he hath already and so to pray Arise O Lord judge the earth for thou shalt inherit all nations Amen PSAL. LXXXIII A song or Psalme of Asaph THis Psalme agreeth with such a condition of the Church as we read of in the dayes of Iehosaphat 2 Chron. 20. and serveth to comfort the Church in the greatest conspiracies of her enemies against her The Psalm hath two parts In the former the Church doth cry to God to shew himselfe for his people ver 1. and complaineth of their conspiracy and preparation to come against her ver 2 3. and of their purpose to root out the Lords people ver 4 5. specifying a number of nations who were upon the plot ver 6. 7 8. In the latter part they pray that judgment may so befall them as befell other such their enemies before who enterprised the same enterprise ver 9 10 11 12. In particular that the whole host may be overturned and consumed ver 13 14. and the remnant may bee chased and scattered ver 15. and ashamed and confounded for ever ver 16 17 that so God may have the mâ—… glory among them ver 18. Ver. 1. KEep not thou silence O God hold not thy peace and be not still O God From his cry to God to let forth a word for his people in this strait Learn 1. The Church may be in such a strait as if God do not speedily interpose himselfe she cannot but be swallowed up of her enemies quickly as here we see 2. Sense of danger putteth an edge on prayer and kindleth affection in it Keep not silence O God hold not thy peace and again O God be not still 3. The Lords uttering a word of comfort to his people and of terror to his enemies in the extremity of danger will satisfy his Church and do all her work Be not silent hold not thy peace be not still is the summe of all she craveth for let him speak and it shall be done Ver. 2. For lo thine enemies make a tumult and they that hate thee have lift up the head 3. They have taken crafty counsell against thy people and consulted against thy hidden ones From their complaint of their enemies preparation to come against them Learne 1. The enemies of Gods Church are the enemies of God bearing the same affection to God and to them that are reconciled to him For lo thine enemies that hate thee make a tumult 2. The more din the enemy makes the more insolent he is the higher he lifteth his head he is the more near to be knockt down by Gods appearing for his people against him Keep not silence for thine enemies make a tumult they have lifted up the head 3. The chief enemies of the Church are not the silly and simple sort of people but the most subtile politicians usually whose heads are most fit for Satans devices against Gods people They have taken crafty counsell against thy people 4. The true children of God his secret ones who in the sense of their own weaknesse do shelter themselves under Gods wings and do glory in him are the special object of the malice of Satan and of his wicked servants They have consulted against thy hidden ones 5. Against the craft and policy of enemies the Church hath nothing in her selfe to oppose but doth run to God who can easily disappoint all the enemies plots as here we see ver 4 5. Ver. 4. They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance 5. For they have consulted together with one consents they are confederate against thee From their purpose to root out Gods people Learn 1. No lesse will satisfy the enemies of Gods Church then extirpation and abolishing of the Church Let us cut them off from being a nation that the name of Israel may be no more in remembrance 2. When the Church is least 〈◊〉 and least able to defend her self the wicked encourage and strengthen one another in an evill course against heâ—… They have said one to another Come let us cut them off 3. Although the wicked be at enmity one against another yet they will all agree together to overthrow the Church They have consulted together with one consent saith he they are consederate against thee 4. This consideration that the conspiracy against the Church is a conspiracy against God whose people the Church is is very comfortable in the Churches extremity They are confederate against thee Ver. 6. The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amelek the Philistines with the inhabitants of Tyre c 8. Ashur also is joyned with them they have holp â—…n the children of Lot Selah In the reckoning up of the several nations conspired against Israel Learn 1. When the Church looketh upon the multitude of her enemies and their confederacy and their resolution to destroy her she should gather grounds of hope to be helped so much the more and so much the sooner for this is the Churches argument of hope to be helped here 2. In the persecution of the Church no wonder to see false brethren to be the chiefe leaders whoever be followers and assistants for here the Church complaineth of it They have helped the children of Lot and importeth that Moab and Ammon their bastard-brethren were first in the enmity 3. It is no wonder nor strange thing to see many nations on all hands to invade the Lords people at once for here are ten nations coming all together against Israel Ver. 9. Do unto them as unto the Midianites as to Sisera as to Iabin at the brook of Kishon 10. Which perished at Endor they became as dung for the earth 11. Make their nobles like Oreb and like Zeeb yea all their princes as
the righteousnesse of the Redeemer Thou hast covered all their sinne 8. As while sin unrepented and unforgiven remaineth wrath also remaineth so when sinne it taken away Gods wrath also is taken away when God forgiveth sin he takes away the punishment of sin for after he hath said Thou hast covered all their sin he subjoyneth Thou hast taken away all thy wrath thou hast turned from the â—…nesse of thine anger 9. As the conscience of sin and feeling of wrath lying on and fearing the growth of it do much hinder the guilty from confident approach unto God so the seen experiences of Gods drawing of those barres in formâ—… times do open the door to afflicted sinners confidently to come and seek mercy as here the Psalmist doth teach us in his making of this preface to his following prayer Ver. 4. Turn us O God of our salvation and cause thine anger towards us to cease 5. Wilt thou be angry with us for ever wilt thâ—… draw out thine anger to all generations In the next place upon the foresaid grounds the Church afflicted prayeth for grace to repent that so remission of siâ—… and removing of wrath may follow Whence learn 1. Whosoever in a Church afflicted are sensible of their own and thâ—… Churches sinnes should deal with God for giving repentance to his back-sliding people and to encrease their own repentance before they seek removal of the tokens of wrath as here the godly do pray in the first place Turn us O God 2. The Lords Covenant with his people for everlasting salvation is a ground to pray and hope for temporal deliverance from God who hath power and wayes of his own how to save when we see no event Turn us saith he O God of our salvation 3. When God giveth grace to a people to repent and turn to him the tokens of his wrath will be removed also or be so changed as they shall be no more effects of wrath therefore joyneth he with Turn 〈◊〉 this petition also And cause thine anger toward us to cease 4. The anger of the Lord toward his people is but temporal and for a moment in comparison of deservings albeit it seem to endure long and the beleever may be perswaded that it shall not continue against supplicants long for Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations doth import so much that his anger could not be perpetual Ver. 6. Wilt thou not revive us again that thy people may rejoyce in thee 7. Shew us thy mercy O LORD and grant us thy salvation In the third place he prayeth for some relief from the distress wherein they were for the time and putteth his petition out of question by this interrogation because Gods purpose and pleasure was that his people should have joy in their God and thereupon he requesteth for new tokens of mercy from the ground of his Covenant with them for salvation Whence learn 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour so it is life to be clear that we are in favour with God and as such who have had the sense of Gods favour cannot endure to want it so shall they have it restored Wilt thou not revive us again 2. Because plagues and wrath upon Gods people are temporal they may look certainly for a change to the better and after they have smarted for their sins for a while yet may expect to be restored to joy and comfort again Wilt thou not revive us again that thy people may rejoyce in thee 3. When God changeth the chear of his people their joy should not be in the gift but in the Giver That thy people may rejoyce in thee 4. Albeit the dear children of God for whom mercy and salvation is appointed may be destitute of the sight and evidence of both yet must they beleeve both claim both and hope for the manifestation of both unto them shew 〈◊〉 thy mercy O Lord c. grant us thy salvation 5. As mercy is the cause of salvation temporal and eternal and no merit in us so must he who looks for salvation of either sort make mercy his plea and no good in himself Shew us thy mercy O Lord and grant us thy salvation Ver. 8. I will heare what God the LORD will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly In the latter part of the Psalm is the answer of this prayer which the Psalmist doth expect and receive by way of prophecy of five sweet effects of Gods mercy to his people whereof the first is peace and reconciliation and removing the tokens of his wrath Whence learn 1. The prayer of a beleever put up to our everliving Lord is not a vain work of pouring out words in the aire but a profitable exercise of faith grounded upon Gods Word and goodnesse whereof he may expect certainly a return I will hear what the Lord will say 2. Comfortable promises will suffice the beleever who if he know what the Lord doth say he will be clear also what the Lord will do I will hear what the Lord will say 3. Albeit Gods people be under the sense of wrath yet the Lord will comfort them after seeking grace of him he will speak peace to his people 4. Those who indeed do minde true holinesse are Gods people to whom the Lord will speak peace and for whose cause the society wherein they are shall partake of the fruits of Gods favour to them he will speake peace to his people and to his Saints 5. As the interruption of our peace with God is procured by our folly or foolish following of the vanities which allure unto sin and divert us from coâ—…munion with God so the restoring of us to peace must come 〈◊〉 our forsaking of those sinful and foolish courses which haâ—… procured wrath and the way to keep us in that peace is not 〈◊〉 return to these courses again and this is the very end both of Godâ—… correcting of us and of his restoring of us to peace that we sinne not as before He will speak peace to his Saints but let them 〈◊〉 return again to folly Ver. 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The second effect of mercy to his Saints is the nearnesse of free salvation in Christ who is the glory of the land of Iudâ—… where he was borne and the glory of that land whatsoever it is wherein his Saints and he amongst his Saints do dwell Whence learn 1. The heires of the promises are only such as do study to please God and to eschew provoking of him for the answer of the former prayer and the word of Promise and Prophecie here is made in favour only of them that fear him 2. There is no satisfactory deliverance to the afflicted beleever labouring under the sense
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
before was converted 9. Then is the heart united and fixed when the fear of God doth rule it that is when after it is informed of Gods will it feareth to omit what he commandeth and to do what he forbiddeth Unite my heart to feare thy Name Ver. 12. I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Here David hopeth to be heard and promiseth praise to God both for his by-past and also for his fore-seene deliverance flowing from the greatnesse of Gods mercy to him Whence learn 1. He who prayeth according to Gods will may promise to himself satisfaction and unto God thanks for granting his requests I will praise thee O Lord my God 2. The thanksgiving of the godly especially when the heart is enlarged is very hearty joyned with great delight and constant purpose of glorifying of God constantly I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 3. When a man seeth his sinnes great his deserving great his danger and delivery great he must also see Gods mercy toward him great and his obligation to thanksgiving great I will glorifie thy Name for evermore for great 〈◊〉 thy mercy toward me 4. Preventing mercy keeping us from the evill we were in danger to fall into is to be esteemed of by â—…s as delivering mercy bringing us out of the evill wherein we were lying The Lords keeping of us from falling into hell should he accounted by us no lesse mercie then if we had been 〈◊〉 〈◊〉 and had been brought back out of it by him Thou hast deâ—… 〈◊〉 my soul from the lowest hell The same may be said of 〈◊〉 particulars and when our eyes are open to see the evils 〈◊〉 which the Lord hath kept us when we were in danger of them 〈◊〉 shall be forced so to judge Ver. 14. O God the proud are risen against 〈◊〉 and the assemblies of violent men have sought afâ—… my soul and have not set thee before them 15. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth Here are other reasons of his hope to be delivered taken 〈◊〉 the pride and oppression of the godlesse enemy and from 〈◊〉 pity and compassion Whence learn 1. Proud violent cruell and godlesse men are the readiest instruments which can be found unto Satan for persecuting Gods children Such were the enemies of David a type of Christ and an example of his persecuted followers The proud are risen against me 2. Whatsoever wicked man pleaseth to make head against the godly he will readily finde multitudes to follow him The proud are risen against me and the assemblies of violent men have sought after my soul. 3. When men do reject the fear of God there is no wickednesse so great which they will not commit They have sought after my soul and have not set thee O God before thâ—… that is they neither fear thy judgements nor care for what may please thee 4. The more violent cruell prophane and ungodly our persecutors are the more hope is of Gods pity towards us as the Psalmist reasoneth But thou O Lord art a God full of compassion 5. Whatsoever objections may arise from our unworthinesse from our former sinful provocations of God and the multitude and greatnesse of our former sins to hinder our hope that God shall pity us in our affliction they are all answered and taken away by consideration of the unspeakable greatnesse of Gods goodnesse for in God is compassion he is full of compassion a God full of compassion that is infinitely compassionate and as it were affected wiâ—…h our misery he is gracious though we be unworthy he is long-suffering although we be given to strife and provocation of him and how great soever our misdeferrings have been he is plenteous in mercy and howsoever we have forfeited our interest in his promises yet he will not follow the forfeiture but will keep up our right unto his promises still he is plenteous in truth great is his faithfulnesse who keepeth promises albeit he might justly reject them Ver. 16. O turne unto me and have mercy upon me give thy strength unto thy servant and save the son of thine handmaid 17. Shew me a token for good that ther which hate me may see it and be ashamed because thou LORD hast helpen me and comforted me The seventh peâ—…ition is for strength to stand out till such a clear delivery should come to him from God as might put his enemies to confusion when they should see it Whence learn 〈◊〉 Whosoever do consider well the riches of Gods grace and goodnesse may confidently pray for a proof of it in the changing of a miserable condition into a better even when God seemeth angry and â—…erse Thou art plenteous in mercy and truth O turne unto me and have mercy upon me 2. It is no small mercy to have strength from God to subsist under troubles till the delivery come and for this strength the man empâ—…ied of self-confidence may call and should be content with supporting strength till the Lords time of deliverance come Give thy strength unto thy servent 3. The longer course the kindnesse of the Lord hath had toward us and the more relations are between God and us we may expect the more confidently for further effects and fruit of his kindnesse for our deliverance for David here reckoneth from his being born within the Covenant borne as a domestick as a childe of the Church who belonged to Gods protection and care as the son of the handmaid belonged to the care of the master of the family Save the son of thy handmaid 4. As the wicked delight to see the godly in misery that they may insult over godlinesse so the goâ—…ly desire deliverance that in their person godlinesse may not suffer nor wicked men be heartened in their insolenciâ—… Shew me a token for good that they who hate me may see it 5. The good successe and delivery of some of the Saints out of their troubles and 〈◊〉 is a good token both to themselves and to all other godly persons of a blessed event unto them from all their troubles Therefore David prayeth for it Shew me a â—…oken for good 6. As the good event of the godly from their troubles is a matter of 〈◊〉 and gloriation unto the godly so is it also the matter of shame and confusion to the wicked who do hate them Shew me a tâ—…ken for good that they who hate me may see it and be ashamed because thou Lord hast holpen me and comforted me PSAL. LXXXVII A Psalme or song for the sonnes of Korah WHen God loosed the captivity of the Jewes by Cyrus son of them did returne from Babylon the work of repuration of Church and Sâ—…ate Temple and City had
David in the Messiah should go on and be perfected and settled for ever and that the evidence of Gods faithfull promise should bee manifested from heaven albeit sometime it should disappear in the earth Whence learn 1 It is believing with the heart which sealeth Gods truth and maketh the mouth to consesse unto God With my mouth will I make known thy faith fulnesse for I have said Mercy shall be built up for ever 2. The sure mercies promied to David in special concerning the Redeemers taking flesh of his stock is like a building which hath a foundation already laid by a wise and powerful builder and shall come up certainly to perfection and endure for ever I have said that mercy shall be built up for ever 3. When the effect of Gods truth disappeareth on earth it is to be found in heaven in Gods decree good will power and faithfulnesse whence it will not faile to manifest it selfe in due time Thy faithfulnesse shalt thou establish in the very heavens Ver. 3. I have made a covenant with my chosen I have sworne unto David my servant 4. Thy seed will I establish for ever and build up thy throne to all generations Selah That which he meaneth by the Lords truth and faithfulnesse in general he expoundeth in particular to be in relation to the Lords promise made to David concerning the perpetuity of the Kingdom in his posterity for the good of the Church which promise hath accomplishment in Christ the Sonne of David according to the flesh Whence learne 1. As all the Lords promises so especially these which concern Christ and all saving graces in him which are called the sure mercies of David should be narrowly looked upon that nothing be passed by whereof faith may take advantage for what is promised concerning Christ doth concern all believers in him to the worlds end and this the example of the Psalmist here doth teach us for he observeth the promise-maker I the Lord and the qualification of the receiver of the promise clothed with the stiles of Christ whom David represented and in whose favour chiefly the promise is made Thy chosen servant and the nature of the promise by way of solemn â—…ovenant and the consirmation of it by an â—…ath I have sworne and the substance of the promise that one should come of David who should be of everlasting continuance stablished by divine power for ever to wit Christ the Lord and that the kingdom of Israel called Davids throne which was erected for governing the people of God as it was now well founded upon the decrce of God and begun to be builded already should be builded up and grow unto a perspicuous perfection from one generation to another and be perpetuated for ever Thy seed will I establish for ever and build up thy throne to all generations When disappearance of hoped good things doth brangle faith then the Word of God and his promises must be called to memory upon which faith must fixe it selfe as this example teacheth 3 The mercy and faithfulnesse of God which are the common grounds of the stability of all he Lords promises being believed in the generall should be applied particularly to every promise as we have need thereof that we may strengthen our faith by reasoning from this ground thus Gods mercy and faithfulnesse do make all his promises fast and therefore do make fast this particular promise also whereupon I do row pitch as the example of the Psalmist doth teach us 4. As all the promises of God are worthy to be taken notice of so in speciall these promises that are made to Christ in favour of Believers who are the subjects of his Kingdome in whom all the promises are made Yea and Amen to the benefit of the subjects for this are we taught to do by the example of the Psalmist who when desolation was like to swallow up both Church and Kingdome doth make fast to his own faith the promise of Châ—…lst and of the stability of his Kingdome which promise being sure of necessity the tribe of Iudah and the posterity of David behooved to be preserved and continued till Christ came Ver. 5. And the heavens shall praise thy wonders O LORD thy faithfulnesse also in the congregation of the saints He laboureth to strengthen his faith in this promise by ten reasons further The first whereof is this The heavens are an evidence both of Gods power to work wonders for his people and of his faithfulnesse to perform promises unto the Church therefore will he say I have reason for me to believe this promise made to David concerning Christ Kingdom Whence learne 1. The consideration of the power of God manifested in the works of creation to be able to perform whatsoever he promiseth were it never so wonderful may and should confirm our faith in his promise how improbable soever it appeare For the heavens shall praise thy wonders O Lord. 2. As the heavens are a pawne of Gods power in respect of their first framing them out of nothing so are they a patern of Gods faithfulnesse in their constant and orderly motion according to his Word since their framing The heavens shall praise thy faithfulnesse also 3. However the power and faithfulnesse of God may be seen and heard in the work and speech of the heavens by all men yet are they not observed and hearkened unto except in the Church by Gods children Therefore saith he They shall praise thy faithfulnesse also in the Congregation of the Saints Ver. 6. For who in the heaven can be compared unto the LORD who amongst the sonnes of the mighty can be likened unto the LORD The second reason to confirme his faith is this God is above all Angels in heaven and men on earth and hath them all under him to perfect by them what work he pleaseth and presuppose they had a minde to hindet any purpose of God concerning performance of his promise they could not hinder him they being infinitely inferiour in all excellencies unto God and no way to be compared with him Therefore will he say I have reason to believe his promise concerning the stability of Christs Kingdome Whence learne 1. The height of Gods excellency is above the reach of our thoughts and we cannot take him up otherwayes then by climbing up upon the shoulders and tops of all created eminency and there to proclaime God to be greater then them all for Who in heaven can be compared unto the Loâ—…d Who among the sonnes of the mighty can be likened unto the Lord 2. God hath given power natural most of all to Angels and power accessory most of all to Princes and Magistrates and Potentates in the earth whom here he calleth the sonnes of the mighty in whose power and authority we may see somewhat of God if they bee for God and may see Princes to bee nothing if they be against God for Who in heaven can be compared unto the Lord who among the sonnes
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
the work of thy hands All the works of the Lord in their own order and degree even the least of them do beare the Impression of wonderfull greatnesse and shall be acknowledged to be such by the man that seeth them rightly O Lord how great are thy works 4. There is as great wisdome of God in ruling and disposing of the creatures as there is power in making of them and as the power in making is wonderfull great so is his wisdome also in governing them passing deep and thy thoughts are very deep Ver. 6. A brutish man knoweth not neither doth a foole understand this 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 8. But thou LORD art most High for evermore 9. For lo thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered The second speciall matter of Gods praise is his just and wise providence in dealing with the wicked whom the Lord punisheth and overturneth by their temporall prosperity which they seek so much after as if it were their happinesse Whence learn 1. Albeit wicked men do seeme rationall yet are they indeed beastly slaves to their sensuall lusts and therefore are called here brutish men back and belly is that which they most care for and albeit they do seeme very wise yet are they indeed fooles because they do choose temporall things rather then everlasting and lose themselves in seeking worldly gaine and therefore are called here fooles The wicked may for a time spring up flourish in worldly prosperity as here is presupposed but this springing up and flourishing is of short continuance and subject to sudden alteration They spring up and flourish as the grasse 3. The end of the temporal prosperity of the ungodly is perdition They shall be destroyed for ever yea their very prosperity by its somenting their sinful lusts and hardening their hearts against Gods Word becometh a meanes to draw on their everlasting perdition and that in Gods righteous judgement against them who have preferred earth to heaven their bodily lusts unto the salvation of their souls and bodies for when the wicked spring up as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 4. The ungoâ—…ly are so besotted with the love of the world and possession of things temporall that they neither do know nor will know nor can know this mystery except God supernaturally do reveale it to them and give them spiritual wisdome A brutish man knoweth not neither doth a foole understand this 5. Albeit the wicked be in power and high place there be little appearance of their overthrow yet God is higher then they and so able according to his place to take order with them and albeit they seeme to live long yet God enduâ—… for ever and so able to cut them off when he pleaseth and to perpetuate their torment for ever But thou Lord art most high for evermore 6. To acknowledge that God is supreme and everlasting Judge and Ruler of all things is a sufficient ground to quiet our mindes however matters seeâ—… to go for because he is the Sovereigne Ruler of all the world and the eternall God he cannot but govern all things well and wisely and will not faile to do as he hath said in his Word to punish the wicked how great soever prosperity he grant them for a time for the beleever doth from this doctrine draw light to shew him the mystery of the perdition of the wicked by the meanes of their prosperity which the foolish and wicked man cannot consider But thou Lord art most high for evermore for lo thine enemies O Lord shall perish 7. Workers of iniquity pretend what they please are Gods enemies and seeing they are Gods enemies they cannot but perish for lo thine enemies O Lord and the second time for lo thine enemies shall perish 8. The wicked who now combine together shall be separated from God and from the society of the blessed company of the righteous and shall not be able to help one another in the day that God shall bring judgement upon them All the workers of iniquity shall be scattered and this is another part of the right spending of the Sabbath to learn this lesson well Ver. 10. But my horne shalt thou exalt like the horne of an unicorne I shall be anointed with fresh oile 11. Mine eye also shall see my desire on mine enemies and mine eares shall heare my desire of the wicked that rise up against me The third speciall reason and matter of â—…ods praise is his grace and goodnesse to beleevers wherein the Pâ—…almist doth speak first with relation to his own particular ver 10 11. And then in generall of all the godly from what he beleeveth toward himself as serving to teach every one to make application of the doctrine to their own use Learn 1. The same supremacie of God over all creatures which giveth assurance of the overâ—…row of the wicked giveth also assurance of the welfare and felicity of the Godly â—…or from ver 8. he deduceth this also But my horne shalt thou exalt 2. The best condition of the godly is not in what they are for the present but in what they shall be hereafter for albeit they be now under they shall have dominion at length expressed here under the termes of exalting the borne which is the embleme of dignity and power and victory My horne shalt thou exalt like the horne of the unicorne 3 That generall doctrine may be comfortable it must be applied as the â—…ists example doth teach here 4. Whatsoever weaknesse â—…ef the godly do labour under for a while they shall have in due time festivall refreshment comfort and encouragement from Gods Spirit and powerful providence and that renewed unto them from time to time as need requireth I shall be anointed with oile with fresh oile 5. Whatsoever might be the Psalmists perswasion of victory over his parâ—…icular enemies yet as a type of Christ and as one of the Believers having interest in Christ and in all blessings purchased by him he might by faith see and hear in the Lords Word the ovethrow of all the enemies of his welfare and so may every beleeve be perswaded Mine eye also shall see my desire upon mine enemies and mine cares shall beare my desire of the wicked that rise up against me Ver. 12. The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon 13. Those that be planted in the house of the LORD shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing 15. To shew that the LORD is upright he is my rock and there is no unrighteousnesse in him From the Lords goodnesse to all beleevers in general Learn 1. The promises
and comforts given to any one beleever are not proper to him only but common to all beleevers and the man who can apply these promises to himself is the fittest man to bear witnesse of the interest which others have therein for what the Psalmist hath applied to himself he extendeth to all in substance The righteoâ—…s shall flourish 2. The godly shall get up their head notwithstanding of whatsoever weight of troubles laid upon them and they shall constantly grow up to the full stature of perfection whatsoever opposition be made They shall flourish like the Palme-tree he shall grow like a Cedar in Lebanon 3. The Lords children are like trees which do not grow in every soile are not nourished with every moisture the place of their planting growth and flourishing is the house of the Lord where the Word and Spirit of the Lord joyned with the holy ordinances may be had for food They are planted in the house of the Lord and flâ—…rish in the Courts of our God 4. Not every barren tree or weed not every one who is in the visible Court of Gods Church doth grow and flourish or is made partaker of the spiritual grace and blessing of the ordinances but only planted ones that is such plants as the heavenly Father hath planted for to those only who by Covenant have embraced God is the promise made Those that be planted in the house of the Lord shall flourish in the Courts of our God 5. True beleevers shall still persevere and the decay of the outward man shall not hinder the renewing of their inward man day by day and their last works shall be better then their first They shall still bring forth fruit in old age they shall be fat and flourishing 6. The end of the Lords destroying of the wicked and of his blessing of the true beleever with the growth of grace and perseverance to the end is the glory of Gods righteousnesse singlenesse in Covenant-making and of his constant affection to uprightnesse for these threatenings and promises shall be made good To shew that the Lord is upright 7. Whosoever neglect to give glory unto God the beleever will not faile to lay his own weight upon God and build all his felicity on him being assured that he will neither flee from nor faile the godly He is my rock 8. Lâ—…t the Lord do what he pleaseth let the wicked prosper for a while and the godly be troubled for a while yet God is wise and just and holy and that man hath profited well in the school of God who giveâ—…h this glory unto God constantly as the Psâ—…lmist doth here He is my rock and there it no unrighteousnesse in him PSAL. XCIII IN this Psalme for the comfort of Gods people against the multitude and power of their enemies and the greatnesse of Kings and Potentates in the world who oft times are like to overflow devoure and drown the Church the glory of the Lord is described in whom is the Churches defence comfort and victory For this end fâ—…st the praises of God for the Churches comfort are set down absolutely ver 1 2. Then the opposition of the enemies of the Church is compared to the growing flood or raging sea ver 3. And thirdly the praiâ—…s of God are set down in opposition to their power ver 4 5. with the use of this doctrine ver 7. Ver. 1. THE LORD reigneth he is clothed with Majestie the LORD is clothed with strength wherewith he hath girded himselfe the world also is established that it cannot be moved 2. Thy throne is established of old thou art from everlasting From the praises of God absolutely set down for the comfort of the Church in all respects and for strengthening of their fâ—…ith specially against all her enemies Learn 1. Howsoever matters concerning the Church or any member thereof shall go whatsoever he be that hath power for troubling of the Church God is he who is great Governour of all and this â—…s one ground of confidence and comfort to the Lords people The Lord reigneth 2. The outward splendor of earâ—…ly Kings and Potentaâ—…s in the world opposite to Christs Kingdom is no small tentatioâ—… to Gods people but the beleever must oppose unto this the gâ—…orious government of God He is cloâ—…thed with Majesty 3 How strong soever the adverse powers of the world do seeâ—… it must not terrifie the beleever in following the Lords cause bâ—… his stâ—…ength must be opposed thereunâ—…o and that so much the more comfortably as Gods strength is not borrowed from â—…y as the strength of the creature is The Lord is clâ—…thed with strength wherewith he â—…th girded himself 4. The 〈◊〉 of the constant guiding of the world sheweth the power and wisdom of God employed much more in setling the work of his Church for whose cause the world was made and is upheld and estâ—…blished The world also is established that it cannot be moved 5 The Lords Kingdom in his Châ—…h is not like the new upstaâ—…ts in this world which are of short standing unstable If any King be kind to his Church his people have reason to thank God but they must not lean to such a King his â—…eign shall be but short and if any King be froward and oppose himself to the Church we must not be too much feared for him because his Kingdom is but lately begun and is of short continuance but the Kingdom of the Lord is an ancient Kingdom and well setled Thy throne is established of old 6. The eternity of God is the ground of the immutability of his Kingdom and of the perpetual comfort of the Church against all opposers Thou art from everlasting Ver. 3. The floods have lifted up O LORD the floods have lifted up their voice the floods lift up their waves In the second plâ—…ce is the tentation of the Church they are like to be â—…ve flowed as with a deluge by the multitude of powerfull enemies whereof the Church complaineth unto God Whence learn 1. It is no wonder to see the world rising up tumultuously to overthrow the Church and as it were a deluge coming upon them to drown and devoure all no wonder to heare the enemies threatening destruction to the Churâ—…h like to the noise of waters after raine coming down the mountains upon them which are not able to flee The floods have lifted up the floods have lifted up their voice and the third time the floodâ—… lift up their waves 2. The best way to encounter threatenings and feares is to oppose God unto them and to lay them forth before the Lord that he may answer them as here the Psalmist doth The floods have lifted up O Lord saith he c. Ver. 4. The LORD on high is mightier then the noise of many waters yea then the mighty waves of the sea In the third place he sets down the power of God in opposition to all the bâ—…ags and malice and power of the enemies as very
be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
judgements which have been executed upon disobedient unbelievers of Gods Word are mercifull and fatherly warnings of Gode children to eschew such â—…ns as carefully and really as they abhorre the punishment inflicted for them for the Lords making use of his wrath against the misbelieving and disobedient Israelites here doth teach us so much PSAL. XCVI WE fin'e 1 Chron. 16. 23. a part of this Psalm sung at the bringing up of the Ark to Sion to be in substance and almost in words alâ—…o one and the same with this which is here for as there so here the Prophet foreseeth in the Spirit the spreading of the Kingdome of Christ among the Nations And therefore first he exhorteth all people heartily to receive Christ and propagate his glory ver 1 2 3. And giveth reasons for it ver 4. 5 6. Then he repeateth and inlargeth the exhortation to glorifie God and to rejoyce in him because Christ was indeed to come among the Gentiles to reign among them righteously ver 7 8 9 10 11 12 13. Ver. 1. O Sing unto the LORD a new song sing unto the LORD all the earth 2. Sing unto the LORD blesse his Name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people From the exhortation given to all Nations to rejoyce for Christs coming among them Learne 1. As sadnesse and sorrow misery and mourning is the condition of all people till Christ the true Ark of the Covenant come unto them so Christs coming among them is the matter of the greatest joy that ever sinners did hear of for upon this ground are all here exhorted to rejoyce O sing unto the Lord. 2. As the matter of â—…oy in Christ is everlasting and shall never decay so the reason of praising of God for salvation in him is everlasting also new and fresh matter being alwayes offered of joy to us and praise to God which shall never vanish nor wax old Sing unto the Lord a new Song 3 All the earth hath interest in this Song and is obliged unto the duty of joy and praise because out of all people tongues and languages God is to gather a people to be saved Sing unto the Lord all the earth 4. We have â—…eed again and again to be stirred up to joy in Christ to praise him for we are dull and the work excellent and no man doth discharge the duty sufficiently therefore is it said the third time Sing unto the Lord. 5. The grace offered in Jesus Christ is a perpetual reason of declaring the goodnesse of God and that Christ is the fountaine of all blessednesse to them who do receive him for Blesse his Name doth import so much 6. The salvation which cometh through Christ ought to be commended as Gods salvation indeed because he devised it he purchased it and he it is that doth apply it to us and maketh us partakers of it Shew forth his salvation 7. The doctrine of salvation by Christ is the common good of mankinde and ought not to be concealed but set forth to all preached and proclaimed and spoken of by all according to their vocation and ability Shew forth his salvation from day to day 8. It is a part of the Commission given to the Ministers of the Gospel not only to teach their Congregations concerning Christ but also to have a care that they who never did heare of him may know what he is what he hath done and suffered and what good may be had by his mediation Declare his glory among the heathen 9. Nothing so glorious to God nothing so wonderful in it self as is the salvation of man by Christ to behold God saving his enemies by the incarnation sufferings and obedience of Christ the eternal Sonne of God Declare his glory among the Heathen his wonders among all people Ver. 4. For the LORD is great and greatly to be praised he is to be feared above all gods 5. For all the gods of the nations are idols but the LORD made the heavens 6. Honour and majesty are before him strength and beauty are in his sanctuary The reasons of the exhortation are because God is sovereign above all ver 4. and all other gods beside God are idols ver 5. and whatsoever is glorious is to be found in him only ver 6. Whence learn 1. None can praise God till they consider his excellencie and that his wisdom power and empire is above all created or imaginable greatnesse for The Lord is great and greatly to be praised 2. As the Lord is praise-worthy for his goodnesse and readinesse to communicate of his riches to all his creatures and most of all to his servants so is he able to punish his adversaries and all that contemn his Authority which no creature is able to do He is to be feared above all gods 3. Whosoever do not submit themselves to God and worship and obey him shall be found to serve idols and vanities whereby they can have no good but disappointment of hopes for All the gods of the Nations are idola 4. The framing of heaven and earth and the upholding and governing of all the creatures proveth that the Maker thereof is God alone and that there neither is nor can be any beside him all others who have the name of gods are idols All the gods of the heathen are â—…dols but the lord made the Heavens 5. Before a man can come to the knowledge of God he must first meet with the shining beams of his honour and majestie in his Word and in his Works for these are Apparators and Harbingers going before him Honour and majesty are before him 6. The power and glory of God is not rightly seen either to Gods praise or a mans salvation except by his own ordinances in his Church where he himself is both teacher and the substance also of what is taught Strength and beauty are in his Sanctuary Ver. 7. Give unto the LORD O ye kindreds of the people give unto the LORD glory and strength Here he repeateth and dilateth the exhortation in foure branches In the first he exhorteth to acknowledge that glory and power belong to God both in decreeing wisely and in executing timously and powerfully his own decrees in special the work of Redemption and Conversion of the Gentiles by Christ. Whence learn As it is the sinful sicknesse of natural men to take to themselves or to give unto the creatures the glory of every excellent work which is properly due to God alone so is it the part of a renewed soul to give the glory of every thing which is praise-worthy unto God alone which glory God expecteth and shall have it of the Gentiles being reconciled and instructed by the Gospel Give unto the Lord O â—…e kindreds of the people give unto the Lord glory and strength Ver. 8. Give unto the LORD the glory due unto his Name bring an offering and come into hiâ—… courts In the second branch
hath five reasons adjoyned The first is because he hath wrought the work of Redemption wonderfully The next is because he hath done his work by conflict with his enemies and hath gotten the victory ver 1. The third because he hath caused to preach his salvation to the Gentiles ver 2. The fourth because he hath performed his promises made to the Jewes And the fifth because he hath made all the earth to see the salvation which God in Covenant with his Church hath wrought for his people ver 3. Whence learne 1. The joy which Christ doth bring can never waxe old but because mercies through him are everlasting and the persons who have share in this joy are made new and all things unto them are made new therefore the song and joy also shall be made new O sing unto the Lord a new song 2. Salvation brought by Christ and the work of Redemption wrought by him is a most wonderful work for it is brought about by the incarnation of God by the painfull suffering and shamefull death of God inearnate by whose stripes we are healed and by whose death and resurrection we have life and immortality given unto us For he hath done marvellous things 3. It is by battell against the enemies of our salvation that we are delivered for Christ hath wrestled with the guilti nesse merit and punishment of our sins wrestled with the curse of the Law with Satan death and hell and whatsoever could hinder our Redemption and Salvation and hath gotten unto himselfe the victory to our advantage His right hand and his holy arme hath gotten him the victory 4. No creatures help hath our Lord used in this work but done all immediately by his own divine power being God Omnipotent His right hand and his holy arme hath gotten him the victory 5. The glory of the salvation of man by this meanes is most justly to be ascribed to him alone and to be called his salvation because he devised it and brought it about immediately by himself and causeth to proclaime it in his own Name to the world by the preaching of the Gospel so it is in all these respects his salvation The Lord hath made known his salvation 6. The way how Christ maketh known his salvation and maketh us partakers of his salvation is by making known his righteousnesse or the righteousnesse of faith and making us partakers thereof by the preaching of it among the Gentiles His righteousnesse hath â—…e openly shewed in the sight of the heathen 8. Whatsoever promise he hath made to the Jewes he doth not forget it but whatsoever cloud is come upon that Nation all the mercies and promises made to them shall all be performed He hath remembred his mercy and his truth toward the house of Israel 9. The fulnesse of the Gentiles shall be made partakers of the Covenant of Grace with the true Church of the Jewes All the ends of the earth have seen the salvation of our God Ver. 4. Make a joyful noise unto the LORD all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the LORD with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyful noise before the LORD the King From the repeating of the exhortation to the whole earth Jewes and Gentiles and calling formusical instruments to expresse this joy whereby the paedagogie of the Church under the ceremonial law which now is abolished taught them the greatnesse of the spiritual joy of Christs coming Learn 1. The joy of faith the joy allowed unto beleevers in Jesus Christ is unspeakable and full of glory which cannot be exp essed by words or humane voice for this the varie y of musical instruments in Gods praise at the offering of the sacrifices did shadow forth under the law and here it is signified by this exhortation to sing with the harp trumpet aâ—…d cornet and that with special relation to Christ as King in Sion Make a joyful noise before the Lord the King Ver. 7. Let the sea roare and the fulnesse thereof the world and they that dwell therein 8. Let the floods clap their hands let the hills be joyful together In the exhortation directed to the dumb creatuees sea floods and hills that they should utter Songs of joy 〈◊〉 1. The setting forth the praise of Christ for the Redemption of sinners may not only furnish work to all reasonable creatuâ—…s but also if every drop of water in the sea and in every river and flood every fish in the sea every fowle of the aire eveâ—…y living creature on the earth and whatsoever else is in the world if thâ—…y all had reason and ability to expresse themselves yea and if aâ—… the hills were able by motion and gesticulation to communicate their joy one to another there is work for them all to set out the praise of Christ for Let the sea roare and the fulnesse thereof the world and they that dwell therein Let the floods clap their hands c. doth import so much 2. As the Lord can never be sufficiently praised for salvation through Christ so cannot any hearers dutifully and as becomes them hear this doctrine without great jov or stirring up themselves to rejoyce therein for if senselesse creatures in their own kinde be called upon to rejoyce much more sinful men to whom the graçe of Christ is offered and for whom the work of Redemption is wrought Ver. 9. Before the LORD for he cometh to judge the earth With righteousnesse shall he judge the world and the people with equity The reason of all this joy is rendered in this that Christ is coming to judge the earth and the world righteously and to judge his own people in special Whence learn 1. All the joy conceived for the Redemption and Salvation wrought by Christ and all the joy which floweth from his righteous Government should be offered unto God in sincerity as a part of worship and thankful acknowledgement of his gracious gift for the exhortation is not to rejoyce simply but to rejoyce before the Lord. 2. Christ is very God essentially JEHOVAH before he be incarnate and when he cometh into the world by assuming our â—…ature he is the same Rejoyce before the Lord or Ichovah for he cometh to judge the earth that is Christ who is Iehovah cometh to judge the earth 3. It was soretold that the work of governing the Church and of â—…uling the whole earth for the Churches behoof is committed unto Christ incarnate or to Christ coming into the world He comcth to judge the earth 4. Christ shall guide the whole world so as all wrongs shall be condemned and be taken order with his own people shall have injuries done to them avenged and themselves directed protected and comforted With rightcousucsse shall he judge the world 5. As Christ shall reward every man according as his works have been and do no man wrong so shall he make his
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did
to wit as God incomprehensible every where present and to be sought in heaven and adored in a spiritual manner for the Temple and Ark were but as his footstool 1 Kings 18. 27. Exalt the Lord our God and worsâ—…ip at his footstool 4. Holinesse is the Lords property he is holy in himself holy in his appointing of his ordinances and holy in his receiving of worship rejecting all worship But what he commandeth and calleth for and he will be acknowledged holy by all that worship him and worthy is he so to be esteemed of for He is holy and this is the first reason Ver. 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name they called upon the LORD and he answered them 7. He spake unto them in the cloudy pillar they kept his Testimonies and the ordinance that he gave them The next reason is from the example of holy men of God Moses and Aaron Priests or chief Officers and Samuel a Priest Prophet and Ruler of the Lords people who all of them subjected themselves to the Ordinances of God and worshipped him to their own great utility and advantage also of them with and for whom they prayed unto God and worshipped him Whence learn 1. The examples of holy men of God commended in Scripture unto us do serve for inducement and encouragement unto us to beleeve in God to worship and to obey him Moses and Aaron among his Priests or chief Officers and Samuel among them that call upon his Name 2. Because the holiest men of God that ever were in the Church stood in need of the ordinary meanes of grace and worship and subjected themselves unto Ordinances the Lord will have none of his people to neglect Ordinances or lift themselves above Ordinances for Moses Aaron and Samuel were among them that call upon his Name 3. Whoever worship God and obey his Ordinances uprightly are enrolled in the catalogue with the chiefest Saints worshippers of God Moses Aaron and Samuel among them that call upon his Name 4. The prayers of the faithfull are not frustrated but have a good answer and the answer of the holiest supplicants is set forth to encourage the meanest of believers to call upon God also as the impartial hearer of the prayers of all that call upon God in truth for he is no accepter of persons and to shew this it is said here They called upon the Lord and he heard them 7. The more evidences we have of Gods presence and the more familiarly he condescendeth to teach us the more humble and observant should we be of his Ordinances and Commands He spake unto them in the cloudie pillar they kept his testimonies and the Ordinances which he gave them Ver. 8. Thou answeredst them O LORD our God thou wast a God that forgavest them though thou tookest vengeance of their inventions The third reason to move all to the duty of worship and obedience is from the example of the mercy of God toward sincere worshippers on the one hand and justice toward them that followed mens inventions in Religion in the wildernesse or afterward on the other hand Whence learne 1. The same God the same Mediator the same Covenant of grace belong to the true Church both in former latter ages Thou answeredst them O Lord our God 2. Albeit the Lord give foâ—…th his Ordinances most holy and perfect to direct men in their worshipping yet so perverse is mens corrupt nature as from time to time they are devising devices and following their own inventions as here is imported 3. As the Lord is very merciful to his people when they continue in his fear so is he just to correct them when they pollute Religion Thou tookest vengeance of their inventions 4. Penitent sinners although plagued for their sin yet were never refused forgivenesse of sin when they prayed and sought unto God for it Thou wast a God that forgavest them though thou tookest vengeance of their inventions 5. Plagued inflicted for sin upon Gods people are not punishments satisfactory unto justice but means of correction serving to drive men to repentance and to seeking of mercy and may well stand with forgivenesse of sins for Gâ—…d can both plague sinners to drive them to repentance and forgive their sin when they do repent Thou wast a God that forgavâ—… them though thou tookest vengeance of their inventions Ver. 9. Exalt the LORD our God and worship at his holy hill for the LORD our God is holy The fourth exhortation to glorify God wherein he doth expound what he meaneth by the footstool of the Lord spoken of ver 5. to wit mount Sion the holy hill where the Ark was adding the same reason of the exhortation which was was before because the Lord our God is holy Whence learn 1. It is a part of our exalting of the true God to joyne with his true Church and to offer unto him with others such worship as he doth prescribe Exalt the Lord our God and worship at his holy hill 2. The Lords holinesse requireth of all men the exaltation of his Name and subjection to his Ordinances neither can his holinesse suffer any other worship then what he himselfe doth appoint Worship at his holy hill for the Lord our God is holy 3. The holinesse of God and the untainted glory of all his attributes is both the glory and comfort of his people who are in Covenant with him and a motive also to them to invite all men to the fellowship of his service with themselves Exalt the Lord our God for the Lord our God is holy PSAL. C. A Psalme of praise THe title of the Psalm sheweth the sum and scope thereof to be for stirring up of the whole Church to praise God cheerfully unto which duty all are exhorted once ver 1 2. for three reasons First because he is God Secondly because we are his creatures Thirdly because we are his covenanted people or members of the visible Church whereof he taketh care as a Pastor doth of his own flock ver 3. And again all are exhorted to thank praise and blesse him ver 4. And that for his goodnesse mercy and truth ver 5. Ver. 1. MAke a joyfull noise unto the LORD all ye lands 2. Serve the LORD with gladnesse come before his presence with singing From the first exhortation to praise God Learne 1. The dâ—…y of the Church visible in all her particular meetings in every place how largely soever God shall extend it is to accept the offer of the grace of God joyfully and to acknowledge the glorious riches of the graee of God which he offereth unto them in the Gospell Make a joyfull noise unto the Lord all ye lands or all the earth 2. As we ought to accept of the offer of the grace of God joyfully't so should we also dedicate our selves to Gods service heartily as he calleth for it because according to the Gospel our persons and service are
accepted imperfections pitied our sins pardoned and our holy endeavours are graciously rewarded Serve the Lord with gladnesse 3. Our joy should be stirred up and expressed by singing of Psalmes especially when we come to the assemblies or publick meetings wherein the Lord hath promised to give his presence with his own Ordinances Come before his presence with singing Ver. 3. Know ye that the LORD he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture From the reasons of this exhortation Learne 1. Such is our natural Atheisme that we have need again and again to be instructed that the Lord is God of whom and through whom and for whom are all things Know ye that the Lord he is God 2. If we did consider well that we are Gods creatures it were a forcible motive unto us to employ in Gods service whatsoever we have of God life motion being and gifts and to beware to make any thing we have of God a weapon of unrighteousnesse for fighting against him and of this consideration we have need to be put in minde and to be stirred up to the duty He it is that hath made us 3. The glory of our regeneration or new creation belongeth unto God no lesse then the glory of our creation and natural birth and it is no lesse madnesse to ascribe the work of our regeneration to our own power then to ascribe our first â—…tion to our selves for in both respects here it is said that 〈◊〉 is â—…e that made us and not we our selves 4. As the Lords people should stirre up themselves to more thankful service unto God as their relations unto God and obligations to him as their King and Pastor are joyned so may they expect from God for their encouragement whatsoever is needful to a people or a flock to haveâ—… from a good King and faithful Pastor We are his people and sheep of his pasture Ver. 2. Enter into his gates with thanksgiving and in into his coursâ—… with with praise be thankeful unto him and blesse his Name From the repetition of the exhortation Learne 1. It is our duty in our approaches unto God specially for any solemne service to consider what rich benefits we have from him that thereby we may be stirred up unto the more hearty acknowledgement of his favours Enter into his gates with thanksgiving 2. â—…s the Lords benefits to us should be looked upon in our addressâ—…s unto him so also his glorious attributes and his workes answerable thereto should be considered whereby we may be the better disposed to give unto him glory in all respects Enter into his coâ—…s with praise 3. The more we look upon Gods praises the more shall we see our own riches and the solidity of our blessednesse in him and the reasons to move us to thank and blesse him Be thankfull unto him and blesse his Name Ver. 5. For the LORD is good his mercy is everlasting and his truth endureth to all generations From the reasons subjoyned to the second exhortation to praise the Lord Learne 1. It is a matter of perpetual praise of God and of thanksgiving and blessing of him that as he is alsufficient in himselfe so he is also communicative of his riches unto his creatureas and unto us his own people most of all Blesse his Name for the Lord is good 2. Albeit we be sinfull and deserve to be cut off in justice from the benefits which Gods goodnesse might bestow upon us yet the course of his pardoning mercy renewing the remission of sin to us as oft as we come to him in his Christ doth keep the channel of his goodnesse open and clear to us that it may run toward us for ever His mercy is everlasting 3. The Covenant of grace set down in the Scriptures of the Old and New Testament with the legacie of so many rich Promiseâ—…erving to strengthen the faith of every weak believer doth make the matter of Gods praise and of his peoples joyes so sure that how sad soever our spirits may be when we look to our selves yet we shall have matter of praising thanking and blessiug God when we look to his goodnesse and mercy and to what he hath for our comfort said in the Word of his everlasting truth Be thankfull unto him and blesse his Name for the Lord is good his mercy is everlasting and his truth endureth to all generations Amen FINIS
venting of ill speeches to the prejudice of Christs cause and truth and true holines in his Saints especially when they are under sufferings afflictions whatsoever is a high provocation of Gods wrath They talk to the grief of those whom thou hast wounded 4. The persecution of Gods children for righteousnesse is a sufficient ditty for all the forenamed damnation in the preceding verses this is the reason of the justice of the imprecation For they persecute him whom thou hast smitten 5. The Church without breach of duty to men may sing and rejoyce in these fearful imprecations against the malicious enemies of Christ and his Church first as lovers of God more then of men secondly as followers not of their own quarrel but of the controversie of the Lord of hostes whose souldiers they are against all his enemies whatsoever thirdly as subscribers to the justice of God who will not suffer malicious cruelty to be unpunished and fourthly as rejoycers in Gods love to his people who ownes the wrongs done to his Church and servants therein as done to himself and will be avenged upon their adversaries and having decreed doom against the adversaries of his Church will have his children to be ministers under the great Judge to pronounce the sentence against his and their enemies and as it were to give out order for execution of the sentence saying Let their table let their eâ—…s let their habitation be so and so disposed of Ver. 27. Adde iniquity unto their iniquity and let them not come into thy righteousnesse 28. Let them be blotted out of the book of the living and not be written with the righteous The seventh plague of the enemies of Christ and his Church is this howsoever ignoâ—…ant Zelots some of them may finde mercy yeâ—… malicious persecutors of truth and piety grow worse and worse and being entered in the course of persecution cannot go off but do draw deeper and deeper in guiltinesse and that in Gods righteous judgement punishing sin by sin Adde iniquity unto their iniquity The eigth plague is they are given over to a reprobate sense so as they cannot lay their owne sins to heart and so cannot see the necessity of the remission of sin nor put a price upon the purchase of Justification unto sinners by Christ the Redeemer nor be found among the persons justified by faith in him Let them not come into thy righteousnesse The ninth plague is this albeit the enemies of Christ and his people may pretend to be among the number of his friends and to have their names written in great letters in the Catalogue of the visible Church yet God shall disclaim them one day as none of his and thrust them from him as workers of iniquity Let them be blotted out of the book of the living The tenth plague is this as the visible Church hath an open book wherein all within the external Covenant are written as Saints by calling and Covenantets with God for life and salvation out of which book God dashes out the names of his wicked enemies so God hath a secret book roll as it were wherin he enrolleth all the regenerate all the justified and among the names of this sort or among the names of the true members of the invisible Church of the regenerate none of the names of Christs malicious enemies shall be written Let them not be written with the righteous Ver. 29. But I am poor and sorrowful let thy salvation O God set me up on high The third and last part of the Psalme wherein is set down the glorious event of this sad exercise in foure evidences of victory of his saith over this assault The first whereof is in his confident prayer not only to be delivered but also to be exalted ver 29. The second evidence is in his hearty promise of thanksgiving ver 30 31. The third evidence is in a prophecie of the fruit of this exercise which the beleevers shall have by it ver 32 33. The fourth is a thanksgiving for mercies foreseen which shall come to the Church and in special to the Church of Israel ver 34 35 36. All which in as farre as they concern David the type are but little in comparison of Christ the Antitype From the first evidence of the victory of his faith appearing in his confident prayer Learne 1. It is no strange thing to see poverty of spirit and sad afflictions joyned the one to help and season the other But I 'am poor and sorrowful 2. There is as sure ground of hope of an event out of every trouble wherein the children of God can fall as there is ground of hope of the overturning of the most setled worldly prosperity of their enemies for the fore-named curses shall come on the enemies of the godly but the childe of God in the mean time may expect salvation and to be set on high which he confidently prayeth for But I am poor and sorrowful let thy salvation O God set me up 3. The conscience of humiliation under Gods hand is a great evidence of delivery out of whatsoever trouble if a man in a righteous cause be emptied of self-conceit and carnal confidence and brought down to poverty of spirit and affected with the sense of sins and misery following upon it and withal go to God in this condition he may be sure to be helped the poor in spirit are freed from the curse But I am poor and sorrowful saith the Psalmist here let thy salvation set me up on high 4 The man afflicted and persecuted for righteousnesse humbled in himself and drawn to God for relief shall not only be delivered but also shall be as much exalted after his delivery as ever he was cast down Let thy salvation O God set me up on high 5. The kindly sufferer of righteousnesse will have no deliverance but such as God will allow him as God shall bring unto him and as he doth not look for delivery another way so he doth look for a glorious delivery this way Let thy salvation O God set me up on high Ver. 30. I will praise the Name of God with a song and will magnifie him with thanksgiving 31. This also shall please the Lord better then an oxe or bullock that hath hornes and hoofes From the second evidence of his victory of faith in his promised thanksgiving Learne 1. When the Lord comforts the heart of a sufferer for his cause he can make him glad before the delivery come by giving him the assurance that it shall come and can engage his heart to solemn thanksgiving in the midst of trouble for poverty of spirit will esteem the farre sore-sight of delivery at last as a rich mercy and matter of a song I will praise the Name of God with a song 2. The Lord in the delivering of his children out of their troubles will give evidence of his greatnesse as well as of his goodnesse of his power as well as of his
mercy to them that he may have the more glory thanks for his work I will magnifie him with thanksgiving 3. Moral worship offered in Spirit and truth in the meanest degree of sincerity is more acceptable to God then the most pompous ceremonial service which can be done to him without Spirit and truth This also shall please the Lord better then an oxe and bullock that hath bornes and hooses that is which is perfect and wanteth nothing in the external part of commanded service 4. That which we know shall be most acceptable to God we ought to study and follow that most that we may walk before God unto all well-pleasing in special to praise him in affliction and to praise him from a contrite spirit This also shall please the Lord better then c. Ver. 32. The humble shall see this and be glad and your hearts shall live that seek God 33. For the Lord heareth the poor and despiseth not his prisoners From the third evidence of the victory of his faith in the prophecy of the fruits of his sufferings mainly as he was a type of Christ who here is most intended Learn 1. The exercise of the Saints set down in Scripture and namely the exercise of David and of Christ represented by him was foretold that it should be of great use to the Church of God in after-times as now we see it in effect The humble shall see this and be glad 2. The humble soul is most capable of divine knowledge and comfort The humble shall see this 3. The escape of our Lord Jesus out of his sufferings for us and the escape of his afflicted children out of their sufferings through faith in him is a matter of instruction comfort and joy to every humbled beleever The humble shall see this and be glad 4. As such who are pure in spirit and truly humbled do live upon Gods almes and are daily at his doores for relief of their necessities and for communion with his gracious goodnesse so shall they thrive well in this trade Your heart shall live that seek God 5. The Lordâ—… children have a life beyond the children of men which is able to quicken them in their deepest troubles and to make them blessed in their delivery out of troubles a life moral and spiritual whereby their conscience is comforted Your heart shall live that seek God 6. The right way for the godly afflicted to have the benefit of the troubles and events which Christ and his followers have had experience of is to comfort themselves in hope of the like event and successe in seeking God as they did The humble shall see this and be glad and your heart shall live that seek God 7. As the Lords poor men are much in prayer so shall they be rich in good answers For the Lord heareth the poor 8. Whoever in defence of any point of Gods truth are put to trouble either in body or minde by men or Satan or both they are all sufferers for God they are all prisoners who howsoever they be misregarded by men shall be of much price in Gods eyes He despiseth not his prisoners Ver. 34. Let the heaven and earth praise him the seas and every thing that moveth therein 35. For God will save Sion and will build the Cities of Iudah that they may dwell there and have it in possession 36. The seed also of his servants shall inherit it and they that love his Name shall dwell therein From the last evidence of the victory of faith set down in a prophetical thanksgiving for the foreseen mercies which were to come to the Church by Christs procurement and specially to the Jewes Learne 1. Large sense of troubles maketh way for large observation and sense answerable of mercies The evil of deepest afflictions the Lord can recompense with highest consolation as the beginning and ending of this Psalm giveth evidence 2. The soul that seeth the mercy of God toward it self doth see also the mercy of God upon the same grounds to all others his people in Sion his Church in every place and time and he seeth the benefits of Christs sufferings to be matter of praise unto God able to fill the whole world and he seeth his own insufficiency for the praising of God also and that all the creatures are all few enough when they all concurre in this Song Let the heaven and the earth praise him and the seas and every thing that moveth therein 3. Whatsoever condition of Gods people can be represented by the various condition motion settlement or commotion of heaven earth and seas and things therein cannot but furnish matter of joyful praise to God and come up to contribute to Gods praises Let the heaven and earth the seas and every thing that moveth therein praise him 4. Every delivery of every beleever and above all the delivery of Christ as man from his expiâ—…tory sufferings is earnests and pledges of the delivery of the Church militant out of all its troubles For God will save Sion saith the Psalmist being now delivered out of his trouble 5. As the Lord will ever maintain his Church his Sion and his Iudah so hath he a purpose to give a special evidence of this his care among the Jewes how farre soever they may at some times be from all appearance of his respect to them for in the promise he keepeth in expressely the Name of Iudah He will build the Cities of Iudah 6. What outward testimonies of Gods respect to the Jewes for Christs sake shall be given unto them after the destruction of their Cities here presupposed we must leave it to God to be in due time by his own works interpreted and to be made out according to what here is said That the Cities of Judah shall be builded that they may dwell there and have it to wit the promised land in possession the seed also of his servants shall inherit it and they that love his Name shall dwell therein Only let us observe that the duty of the true Citizens of the Church is to transmit true Religion to their posterity and that this is the best and only way to transmit also the blessing of God and the constant possession thereof unto them The seed also of his servants shall inherit it and they that love his Name c. PSAL. LXX To the chief Musician A Psalme of David to bring to remembrance THis Psalm is almost one in words with the latter end of Psalm 40. wherein David being in present danger of his life by his enemies prayeth first for speedy delivery ver 1. next for shameful disappointment to his enemies ver 2 3. and thirdly for a comfortable life to all the godly ver 4. from which condition albeit he himself was very farre for the present yet he professeth he doth relie on God by faith and prayeth for a timous delivery ver 5. From the Inscription Learn 1. Our most notable dangers and deliveries should most
intercept his worship for in opposition tâ—… relative worship in the service of graven images he saith Worship him importing that when images are worshipped God is not worshipped at all whatsoever the image-worshipper doth iâ—…tend 4. Whatsoever creature hath excellency in heaven or earth or can pretend to any eminency or excellency of whatsoever sort must do homage unto Christ Worship him all 〈◊〉 gods and this is the first use of the former Doctrine Ver. 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgementâ—… O LORD Ver. 9. For thou LORD art high above all thâ—… earth thou art exalted far above all gods The second use is to comfort all true worshippers partly because they hear Gods wrath threatened and executed against Idolaters and partly because they have hereby a clear evidence oâ—… Christs supremacy over all creatures Whence learn 1. The condemnation of imagerie and of all service and worshiâ—…â—…ven images is a Doctrine comfortable to the true memâ—… the Church Sioâ—…d to wit this curse against Idoâ—… and was glad 2. The true â—…rch considered in her collectâ—… incorporation as the Moâ—… Sion and in her particular branches and subdivisions as Daughters of Iudah depending upon Christ the true Vine-tree of Iudah have the same reasonâ—… of joy and the same grounds of edification by Gods Word and works of judgement wrought for clearing of true Religion and shaming of false worship Sion beard and was glad and the daughters of Iudah rejoyced because of thy judgements O LORD 3. The manifestation of the Gospel of Christ is the exaltation of God and manifestation of his excellency whose dishonour as it should be the matter of our grief so his manifested glory should be our joy as the reason here given of the joy of the Saints doth teach us For thou Lord art high above all the earth thou art exalted far above all gods Ver. 10. Ye that love the LORD hate evil he preserveth the souls of his Saints he delivereth them out of the hand of the wicked 11. Light is sowen for the righteous and gladnesse for the upright in heart The third use of the Doctrine is an exhortation to the faithfull to studie holinesse and to eschew the fellowship of sin whatsoever may be the danger partly because the Lord will deliver his own out of the hands of their enemies partly because God hâ—…th appointed comfort unto them both in and after their afflictions Whence learn 1. A Believer in God or a true worshipper of God in Christ is a lover of God for thus are they described here Ye that love the Lord. 2. The love of God must be joyned with and manifested by the study of a â—…oly life and with not onely abstaining from but also with hating and abhorring of that which is sinful Ye that love the Lord hate evil 3. Albeit the hating of evil and loving of God may readily make a man the object of malice and of persecution from wicked men yet shall the godly have their soules saved yea and at length be fully delivered from the harme which Sâ—…tan and the wicked intend to bring upon the godly for that cause He preserveth the soules of his Saints he delivereth them out of the hand of the wicked 4. All the exercises of the godly and specially their troubles for righteousnesse are but the seeds of their joy and consolation which God is to bring forth unto them out of these troubles Light is sowen for the righteous 5. The Lords children who love him and hate evil must not think to have the fruit of their rightcousnesse presently in possession but must give a time unto it as is given to 〈◊〉 that is cast into the ground and as after a time the corne doth spring and comes to a ripe harvest so shall the troubles of the godly have a comfortable issue Light is sowen for the righteous 6. In reckoning of the righteous the Lord counteth men by their heart and so many as by faith in Christ have purified their hearts unto the unâ—…eigned study of holinesse they are righteous before God albeit their infirmities be many and whatsoever fit of grief and interruption of joy such men be subject unto for a time yet at length their poâ—…tion shall be a full harvest of gladnesse Light is sowen to the righteous and who these are he sheweth and gladnesse for the upright in heart Ver. 12. Rejoyce in the LORD ye righteous and give thanks at the remembrance of his holinesse The fourth use of the Doctrine is an exhortation unto Beleevers to be joyfull and thankfull whatsoever be their condition in this present life because of the salvation manifested in Christ. Whence learne 1. Whatsoever may be the tribulation of the faithfull in the world they have matter of joy in the LORD and they should stirre up themselves to rejoyce and make conscience of the commandment Rejoyce ye righteous in the LORD 2. Whatsoever can be taken from the godly their right and interest in CHRIST can never be taken from them and so there is cause to give thanks for this gift for ever And give thanks at the remembrance of his holinesse or confesse to the remembrance of his holinesse that is acknowledge to his glory the benefit which you have by being a Subject to this King 3. Whatsoever word or work of CHRIST doth bring us to the remembrance of his Name should bring us also to the consideration and remembrance of his holinesse which is the untainted glory of all his attributes wisdome justice goodnesse power mercy truth c. and is the untainted glory of his Word workes and purchase unto us Give thankes at the remembrance of his holinesse PSAL. XCVIII THis Psalme is an exhortation to Jew and Gentile to rejoyce and blesse the Lord for Christs coming to set up his Kingdome in the world The exhortation is thrice pressed 1. In proper termes requiring the Church to sing for joy with reasons adjoyned ver 1 2 3. Then it is repeated and musical instruments called for to shew that by humane voice the matter of the joy which is in Jesus Christ is inexpressible ver 4 5 6. 3. To shew that neither voice of man nor musical instruments are sufficient to expresse the joy which cometh by Christs Kingdome the whole creatures are called unto this work of rejoycing and setting forth his glory ver 7 8. And the reason is given because Christ cometh to set up and exercise his Kingdome in righteousnesse ver 9. Ver. 1. OSing unto the LORD a new song for he hath done marvellous things his right hand and his holy arme hath gotten him the victory 2. The LORD hath made known his salvation his righteousnesse hath he openly shewed in the sight of the heathen 3. He hath remembred his mercy and his truth toward the house of Israel all the ends of the earth have seen the salvation of our God The exhortation to sing unto the Lord who is Christ