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
siege about them that they escape not They encamp against thee saith the Psalmist speaking as it were to every one of Gods People 4. Wraâ—…h pursueth the Persecutor both living and dead and ceaseth not to follow him so long as there is any thing of him capable of punishment for God not only â—…iseth the 〈◊〉 and destroyeth the enemie and consumeth his flesh but also he hath seattered the bâ—…es of him that enâ—…ampeth against theâ—… 5. When theâ—… is nothing left of the Pâ—… 〈◊〉 unpunished in the world the wrath of God pursueth his name and memoâ—…ial and the wrong done to the innocent is the Persecutors greatâ—… 〈◊〉 〈◊〉 Thou hast put them to sâ—…me 6 As true hâ—…ur and thâ—…â—…ring of â—…pect from men upon any is the gift of God who honoureth them that honour him so deserved sâ—… and 〈◊〉 for â—…n committed when it is poâ—…ed out as the effâ—…ct of Godâ—… justice maketh them who 〈◊〉 him to be ligâ—…ly esteemed Thou hast put them to sâ—… because God hath 〈◊〉 them Ver. 6. O that the salvation of Israel were come out of Sion when God bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad The last ground of comfort to the persecuted godly is the hope of compleat â—…ion to the Church of God and of every true member therof in Christ. Whence learne 1. There is no â—…lid consolation against persecution or any other grievance save in the salvation which is to be â—…ad in Christ He is the Sâ—…iour and salvation of Israel 2. As Christs coming â—…o accomplish salvation by pâ—…t and part in his own order and time is most certainly to be belâ—…ved and hoped for so is it most earnestly to be wished longed after and prayed for as the example of the Lords People here longing for his coming to â—…ion in his incarnation and maniâ—…ion of his grace and then in the spreading forth of his grace and salvation out of Sion to Gâ—…ntiles and Jeweâ—… doth teach us O thâ—… the salvation of 〈◊〉 were come out of Sion 3. As the captivity of Gods People dâ—… remain in any degree and measure which may make 〈◊〉 coming to be so much the more deâ—…eable and to be the object of wishes and matter of Prayer so shall every sort and degree of captivity at last be removed from Gods People till Redemption be compleatly fulfilled God shall bring back the captivity of his People 4. As of all People whoever had the name of Gods People the miseries and captivities of the Israelites because of their provocation against God have been the most conspicuous and signal So of all the People on the earth and of all the Nations which have been honoured with the title of Gods People the deliverance of Israel from captivity shall be most eminently and conspicuously comfortable for when God shall bring back the captivity of his People then Jacob shall rejoyce and Israel shall be glad PSAL. LIV. To the chief Musician on Neginoth Maschil A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us DAvid being betrayed by the Ziphims First doth make his Prayer to God for delivery ver 1 2. Secondly he strengtheneth his faith by some reasons ver 3 Thirdly he is confident of his own delivery and of Gods judgement on the Ziphims whereunto he subscribes ver 4 5. And last of all he promiseth praise to God for his own assured deliverance ver 6 7. From the Inscription Learn 1. Particular straits and particular deliveries should be particularly remarked as David here remembereth the danger he was in by the treachery of the Ziphims 2. Mighty men will finde readily more friends in an evil cause then the godly do finde in a good cause As Saul hath the Ziphims to offer their service to his cruelty when David was in straits 3. The wicked are very hearty to do an ill turn and glad to finde occasion of it Doth-not David say they hide himself with us as if this had been good and blessed newes Ver. 1. SAve me O God by thy Name and judge me by thy strength 2. Heare my Prayer O God give eare to the words of my mouth From Davids Prayer Learne 1. The godly can never be so surprised with trouble but they should flie to God for delivery as David doth here and it is a rare vertue not to forget this relief in depth of distresse 2. When men beleeve that God is all-sufficient and answerable to what is spoken of him they have great encouragement to go to him in diffiâ—…ulty Save me by thy Name saith David Gods name gave him ground to pray and hope for deliverance 3. Albeit no man should rashly call God to give judgement yet in a good cause against a strong Party an upright man may call for and expect assistance from God Iudge me by thy strongth saith he 4. In servent prayer the very voice hath use as with the supplicant to expresse his earnestnesse and his faith in God and to stiâ—… him up and hold him fixed to his supplication so with God also hath it use in regard it is an expresse invocation of him and a signe of dependance upon him and of expectation of a good answer from him Heare my Prayer O God give care unto the words of my mouth Ver. 3. For strangers are risen up against me and oppressours seek after my soule they have not set God before them Selah The reasons supporting his saith in his Prayer â—…e taken from the unkindnesse unnatuâ—…alnesse and cruelty not only of his Countrey-men but also of his father in law and of his old acquaintance slippery Courtiers who sometime professed friendship Whence learn 1. No strangers are more strange then they who cast off the bands of civility and nature wherein they were bound false Countrey-men false brethren false friends false alliance are those of whom men may expect leâ—…st in their need for David findeth such men to be his greatest enemies Strangers are risen up against me saith he 2. When they who should protect a man do him most wrong God will hear the pâ—…ints put up against such men oppressours seek after my soul or â—…e 3. When the fear of God is laid aside there is nothing to be expected of the godlesse man but the worst of evills which he is able to do there is no aw band to restrain him for they have not set God before them 4. The lesse hope there be of mans mercy the more hope is of Gods help the more unkinde and cruel men be who should be friends the more may the Lords kindnesse and comfort be expected for supply of inlacks as here the dâ—…ist of Davids argument holdeth forth Ver. 4. Behold God is mine helper the Lord is with them that uphold my soul. 5. He shall reward evil unto mine enemies cut them off in thy truth In the third place he is assured of help to himself and to his friends
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
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
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
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
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
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
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
farre above the power of the enemies and more mighty for the defence of the Church then the enemie is powerful to oppose it Whence learn 1. Heavenly help and comfort from above is only able to quiet our mindes in time of persecution against the feares of enemies here beneath The Lord on high is here opposed to the roaring of the floods and waters dashing against the Church 2. We can neither glorifie God nor comfort our selves against the power of the enemies of the Church except we lift up the Lords power above them all The Lord on high is mightier then the noise of many waters 3. The Lord is above all terrible things to bridle them at his pleasure and by his power able to terrifie them that terrifie his Church The Lord is mightier then the noise of many waters yea then the mighty waves of the sea Ver. 5. Thy Testimâ—nies are very sure holinesse becometh thine house O LORD for ever The uses of this doctâ—ine concerning the Lords power and good will to defend his Church are two the one is that as the Word of the Lord is sure and true in it self so we should acknowledge it to be sure and should set to our seal unto it as the Psalmist doth here Thy testimonies are very sure The other use is that such as love to have the benefit of the protection which is promised here should labour to be holy Whence learn 1. Whatsoever is said in the Scripture needeth no probation for it is the deposition of God declaring truth in every thing which it determineth therefore are his promises called here His testimonies 2. By giving credit to the truth of the Scriptures or to the Lords testimony expressed therein no man can be deceived for when we have his Word our mindes may be quieted and at rest Thy testimonies are very sure 3. The honour strength and happiness of the Lords people is that they are the Lords habitation and place of residence dedicated and consecrated unto him Holiness becometh thine house that is thy Church and people whereof the Temple was only a shadow 4 God will be sanctified of all that draw near unto him and whosoever do love to enjoy the preservation and priviledges promised to the Church must studie for holinesse which is the duty of the members of the Church also Holinesse becometh thy house 5 The dignity duty and priviledges of Gods people and especially his of consecration sanctification in affection and carriage and vindication from sinne and misery do not belong unto any one time or age but are perpetual belonging to all such as studie to be approved unto God protected and made blessed by God in all times and ages in all places and company all the dayes of their life For holinesse becometh thine house for evermore PSAL. XCIV THis Psalme is a prayer and a complaint of the Church unto God in the time of her oppression by intestine enemies in special by unjust and cruell Rulers whereunto sundry grounds of comfort to the godly in this hard condition are subjoyned The prayer and complaint reach unto ver 8. The grounds of comfort are foure the first is the consideration of Gods wisdome in the permission of this sore trouble of his people with a check unto the oppressours for their Atheisme ver 8 9 10 11. The second is the consideration of the profit which Gods people shall have by this exercise ver 12 13. The third is from a promise that God shall change the face of affaires to the joy of the godly ver 14 15. The fourth is from the experience which the Psalmist had of GODS helping of him in this case set down at large to the end of the Psalme Ver. 1. O LORD God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self 2. Lift up thy self thou Iudge of the earth render a reward to the proud In the prayer the Church requesteth the Lord to be avenged on intestine enemies her proud oppressours Whence learne 1. The Lords people are subject to trouble and oppression as from forreigne so also from intestine enemies as by-past experience sheweth and this Psalme presupposeth being set forth for her comfort in such cases in time to come 2. The Lords people may finde as bitter affliction from domestick enemies as from forreigne as the doubling of the prayer unto God the Avenger to rise and take order with their oppressours doth import 3. God will not faile to be avenged on the enemies of his peopleâ— for He is the Lord God to whom vengeance belongeth 4. Albeit for a while the Lord suffer the troublers of his people to go on in their persecution yet he will shew himself a righteous Judge in due time O God to whom vengeance belongeth shew thy self 5. The Lord will sometime as it were hide himself and not appear in the execution of his judgements agâ—…inst wicked oppressours till his people come crying unto him for justice as is imported in this prayer â—…ift up thy self thou Iudge of the earth 6. The Lords people are not troubled by humble soules sensible of their own sinfulnesse and frailty but by those who little know how it fares with the Lords hidden ones and afflicted children for the oppressours are here called the proud 7. The Lord will give the proud oppressours of his people a meeting and grieve them as they have grieved his Saints Render a reward to the proud 8. When the cause is not our private quarrell but concerneth God in his glory and the Church in her safety such complaints as are here are lawfull for this Psalme is put in the Churches hand in such cases Ver. 8 LORD how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves The Psalmist complaineth fiâ—…st of the long continuance of the insolent triumphing and boasting of these intestine enemies Whence learn 1. When the wicked go away unpunished they think their cause right and the cause of the godly who lie under their feet to be wrong and thereupon do insult over the godly and boast of their purpose to do them more and more mischief foâ—… here They triumph they utter and speak bard things they boast themselves 2. The Lord may delay execution of judgement on the wicked so long as his children may begin to wonder how his justice can endure it Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things 3. When the godly are borne down by oppressours being in power all the ungodly of all ranks become insolently bold also against them How long shall the workers of iniquity boast themselves 4. As the injuries done to the godly do force the godly to complaine so the working of iniquity by persecutours provoketh God to punish their oppressours This the Psalmist holdeth forth when he giveâ—…h the adversary this description
5. The main inâ—…nt of the sacrifices under the Law was that a man in the sense of his sin and deserved judgement and inability to satisfie for his faulâ—… should come and empty himself before God and 〈◊〉 〈◊〉 him to that onely one propitiatory sacrifice represented in 〈◊〉 external sacrifices The sacrifices of God are a broken spirit that is the right way of sacrificing is that a mans spirit be emptied of its own self-confidence when it cometh to offer unto God the external sacrifices which otherwayes God regardeth not 6. The man who most renounceth his own works worth or merits and despiseth all his own doings as a broken earthen vessel is most acceptable in his approaches to Gods free grace in the Mediatour a broken and a contrite heart O God thou wilt not despise and that not for any worth in the matter of contrition but because by contrition is expelled all conceit of self-worth and so the man is most fit for receiving grace and free pardon from God Ver. 18. Do good in thy good pleasure unto Sion build thou the walls of Ierusalem 19. Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullocks upon thine Altar In the last verse David prayeth for the Lords people that what breach had been made in the walls of Gods protection about them by his sins and theirs might be repaired and God more holily and heartily worshipped both by himself and by them in time coming Whence learn 1. As every true member of the Church should bear in heart the condition of the body and put it up to God whatsoever be the mans own private condition so in special he that hath by his sins provoked God to with â—…aw his proteâ—…ion from the incorporation wherein he is should most earnestly interceâ—…e for the good of the body as David doth here do good in thy good pleaâ—…ure unto Sion build thou the walls of Ierusalem 2. The rich grace of God his free love and unchangeable good will to his people is the cause of all the welfare of the Church do good in thy good pleasure unto Sion 3. Whosoever have been most instrumental in the building of Gods Church must some way be emptied of the glory of this work that it may be all ascribed unto God alone who is the onely builder of his own Church as David here emptieth himself of this honour ascribeth it to God saying Build thou up the walls of Ierusalem 4. When God poureth ouâ—…â—…pon his people his Spirit of gâ—…ce and supplication and otâ—… proper effects of his good will to them then and not till then are they fit to do him service acceptably do good in thy good pleasure to Sion then shalt thou be pleased with the sacrifices c. 5 No sacrifice is acceptable to God save the sacrifices of righteousnesse Now the sacrifices of righteousnesse are first the propiriatory sacrifice of Christ whereunto every beleever must have respect as offered in his Name when he cometh to God and next the sacrifices of thankfulnesse and new obedience offâ—…ed up by vertue of Christs sacrifice to be accepted The first sort of sacrifice was represented most specially by burnt-offering and whole burnt-offering and the other sort by peace-offerings and other oblations Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullâ—… upon thine Altar PSAL. LII To the chief Musician Maschil A Psalme of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Abimclech THe scope of the Psalmist is to shew that Doeg his enemy had no reason to glory in the favour of the Court purchased by his false and cruel calumnies against him and the Lords Priests which he proveth by four reasons First because Gods kindnesse could not be taken away by Doegs cruel calumnies v. 1. Secondly because God sâ—…ould â—…oot our Doeg out of the world for his wicked calumnies ver 2 3 4 5. Thirdly because Doeg should be made a laughing-stock and matter of derision to the godly ver 6. 7. Fourthly because maâ—… his malice David should be blessed as a believer in God and a true worshipper of him ver 8. Whereupon he concludeth with praise to God ver 9. From the Inscription Learn 1. It is no new policy of wicked men to seek to be great in Court and in the favour of Princes by maligning the godly and fostering the displeasure of Princes against them for Dâ—…eg of old did climbe in Court this way 2. Such practices are most suitable to false brethren for this Doeg is an Edomite of the posterity of Esâ—… 3. When the wâ—…ked come to be in power and credit with Kings for their very enmity against Gods people it is a narrow trial and a sore tentation to the godly as here in Davids case with Doeg is to be seIn 4. In this case there is nothing so needful as to go to God for direction and consolation for so David did and came back with a Maschil or Pâ—…alme for instruction to himself and others 5. It is no advantage to a claw back Caluâ—…niator to pretend that he told nothing but truth and said no more then what he saw for it is true that David came to the house of Abimelech but the telling of this to Saul imported much mischief upon the matter even all the evil which fell forth and all this is laid on Doeg presupposing he had said no more then is expressed here that is that he told Saul David is come to the house of Abimelech Ver. 1. Why boast est thou thy selfe in mischief O mighty man the goodnesse of God endureth continually David chargeth Doeg with the vanity of his gloriation that he was now made so mighty a man for his ill service done against the Lords servants and reâ—…uteth his folly because he would not take the kindnesse of God from the godly so easily as he might steal their good estimation from them among men Whence learn 1. Prosperity and successe following upon a wicked courâ—… dâ—…th hide the sin and mischief which is in it from the sinâ—… as we see here how the favour which foolish Doeg found aâ—… Court for his calumniating David and the Lords Priests did pussâ—… him up 2. There is small reason for a wicked man to glory in his wickednesse whatsoever profit or preferment it doth bring unto him for after examination he will not be able to give a reason of his vain boasting Why boastest thou thy self of thy mischief O thou mighty man 3. Albeit the wicked do think that God forgetteth his simple and silly servants yet it is not so and albeit the Lord doth alter the exercise of the godly and changeth their prosperity into adversity yet he changeth not his affection to them this remaineth fast for ever whatsoever seem to the carnal spectator of the Lords
before him I mourn in my complaint saith he and make a noise 5. A mourning supplicant shall neither 〈◊〉 his prayers nor his teares for I mourne is brought for a reason of his hope that God shall attend and hear him 6. When the godly fall into persecution and trouble from men their lives their estate and their good name readily come altogether to be in danger at once as it befell David when the conspirators made head against him they traduced his former government as if he had been a wicked man and sought to bear him down and to have his life because of the voice of the enemy there is their railing because of the oppression of the wicked there is their violence robbing him of his estate they cast iniquity upon me there are their slanderous traducings of him and charging him with faults falsely In wrath they hate me there is their cruell seeking to kill him Ver. 4. My heart is sore pained within me and the terrours of death are fallen upon me 5. Fearfulnesse and trembling are come upon me and borrour hath overwhelmed me In this pitiful condition of minde Learn 1. It is not a thing inconsistent with godlinesse to be much moved with fear in time of danger natural affections are not taken away in conversion but sanctified and moderated My heart is sore pained within me 2. Natural wit and courage are not sufficient to bear a man out in a great stresse for they will fail him and if a man have not stronger supporters then his natural parts he is undone for here the terrours of death are fallen upon me and borrour hath overwhelmed me 3. The godly have an advantage above all natural men for when natural strength and courage doth fail them they have nothing behinde but the godly have faith in God to open a fountain of fresh supply of wisdome courage and strength to them when parts natural do sail them for David being now emptied of natural furniture hath wisdome and strength to go to God and hope of heart to be helped by him Ver. 6. And I said O that I had wings like a Dove for then would I flee away and be at rest 7. Lo then would I wander farre off and remaine in the wildernesse Selah 8. I would hasten my escape from the windy storme and tempest Where is he wished to have been out of the reach and society of such wicked enemies Learn 1. When a man may escape a present hazard of 〈◊〉 with a good conscience he may lawfully flie and eschew the danger as David here wished he could have escaped O if I had wings then would I flie away 2. A godly man may be in such peril as it seems to him he cannot without a miracle be delivered as David saw no way to escape the conspiracie 〈◊〉 this way O that I had the wings of a Dove and yet God may so dispose as he may be delivered in an ordinary way as here David was 3. It is better to be in the Wildernesse in some cases then to be in the company of the wicked Lo I would wander farre off and remaine in the wildernesse 4. The way to eschew the fury of a sudden insurrection of a tumultuous multitude is not to come forth and appease them with words but to decline their present furie by going out of the way if God offer occasion I would hasten my escape from the windy storme and tempest Ver. 9. Destroy O LORD and divide their tongues for I have seen violence and strife in the city 10. Day and night they go about it upon the walls thereof mischief also and sorrow are in the midst of it 11. Wickednesse is in the midst thereof deceit and guile depart not from her streets In the third place he prayeth to confound the counsel of the enemies because they had put the whole City in a confusion and set the citizens upon a course of 〈◊〉 and violence Whence learn 1. A visible Church may at some time be in so sinful a condition as a godly man shall not know what to do or to whom he may have 〈◊〉 where to hide him as here the condition of the holy City the City of Ierusalem is described 2 The prayers of the godly are more able to disappoint the plots of cruel enemies then all humane policy Destroy O Lord and divide their tongues 3. The beleever should make use of such courses as God hath taken before for disappointing wicked enterprises for supporting of his faith in his need as here David maketh use of Gods dissolving the conspiracy of Coraâ— Dathan and Abiram and of the proud enterprise of the wicked in building Babel Destroy O Lord and divide their tongues 4. A man should be very sure that such as he doth pray against and complaineth of unto God are in a wicked condition and upon a mischievous course for David giveth for a reason of his imprecation that he had seen violence and strife in the city The Rulers of the city diligently watching for his 〈◊〉 to do mischief day and night going about the walls mischief soâ—row wickednesse 〈◊〉 〈◊〉 in the midst of it and openly 〈◊〉 in the streets Ver. 12. For it was not an enemy that reproached me then I could have borne it neither was it he that bated me that did magnifie himself against me then I would have hid my self from him 13. But it was thou a man mine equal my guide and mine acquaintance 14. We took sweet counsel together and walked unto the house of God in company In 〈◊〉 〈◊〉 place he condescendeth upon a more special 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 Achitophel and other like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 abused their trust and familiarity which they had with him whose ingratitude â—ieved him 〈◊〉 then the 〈◊〉 〈◊〉 〈◊〉 Whence learn 1. It is 〈◊〉 〈◊〉 thing for 〈◊〉 to 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 their 〈◊〉 to become 〈◊〉 〈◊〉 〈◊〉 specially in a good cause this doth Davids experience make evident 2. The worst that a professed enemy can do against the godly in a good cause is more tolerable then treachery against us or the forsaking of us by a professed friend for that importeth a reproach in the Party forsaken as having an evil 〈◊〉 or being unworthy to be assisted It was not an enemy that reproached me then I could have borne it 3. The injuries of a respected enemy are not so 〈◊〉 â—…ble before they 〈◊〉 done nor so piercing when they are done as the injuries of one whom a man suspecteth not or as the injuries done to us by a professed and trusted friend Neither was it he that hated me then I could have hid my self from him 4. The disappointing of us by a friend in a good cause much more the open opposition and most of all the treachery of a trusted friend against us in a good cause doth carry with it a vilifying and despising of our person and cause and importeth our ill
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
sope to make them so much more beautiful Though ye have lien among the pots ye shall be as the wings of a Dove covered with silver and her feathers with yellow gold 3. Experiences of mercies shewen to the Lords people are pawns and evidences of like mercies in time to come as here When the Almighty scattered Kings in the land it was made white is made a proof of the Promise made ver 13. 4. As a dark duskie mountain whereupon groweth no green thing but black hâ—…th is made white when covered with snow so is a disgraced shamed impoverished inslaved land made glorious again by a merciful manner of delivery manifesting the Lords kinde respects unto it When the Almighty scattered Kings in Iudea it was made white as snow in Salmon Ver. 15. The hill of God is as the hill of Bashan an high hill as the hill of Bashan 16. Why leap ye ye high hills this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever From the sixth reason of praise Learne 1. The Kingdomes of this world especially some of them of more eminent sort do seem very rich and glorious in comparison of the outward appearance of the Kingdome of Christ in his Church as the great high and fruitful hill of Bashan seemed to be more glorious then the hill of Sion yet all things being compared in speciall the spiritual priviledges of the one with the temporâ—…l priviledges of the other the Church of God will outreach the most glorious Kingdom on the earth The hill of God is as the hill of Bashan an high hill as the hill of Bashan 2. Although the Kingdomes of the world rejoyce in their Prerogatives and despise the Kingdom of Christ in his Church yet have they no cause to exalt themselves Why leap ye ye high hills 3. This one priviledge of the Church that it is the place of Gods residence wherein he will manifest himself familiarly and comfortably to his own may oversway all the excellency of all the Kingdomes of the world no Kingdom which hath not Gods Church in it can say the like This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever Ver. 17. â—…he chariots of God are twenty thousand even thâ—…usands of Angels the Lord is among them as in Sinai in the holy place Ver. 18. Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them From the seventh reason of praise Learn 1. No Kingdome hath such defence so potent and so numerous armies to fight their battels as the Church hath The chariots of God are twenty thousand even thousands of Angels 2. The defence of Angels is made fast to his Church and their power made sure to be for her because God is in his Church even the Lord whom all Angels do serve and attend upon is in his Church as at his giving of the law upon Mount Sinai did appear The Lord is among them as in Sinai 3. The Lord is no lesse terrible against his foes in Sion then in Sinai and whatsoever terrour the Lord did shew to his Church in Sinai against the violaters of his law he will manifest it for the comfort and defence of his people who heartily embrace his Gospel The Lord is among them to wit these chariots and Angels as in Sinai so in the holy place 4. The Ark was not more gloriously conveyed from the house of Oâ—…ed-edom unto the city of David then God that is Christ who is God who descended to assume humane nature that he might therein perfect the work of Redemption did gloriously ascend into heaven after the price of Redemption was paid by him Thou hast ascended on high Eph. 4. 8 9 10. 5. The praises of God and joy of the Church are perfected in Christ no satisfaction in the shadows till Christ the substance be looked unto therefore here the Lords Spirit led his people to look through the shadow of the ascending of the Ark toward the city of David unto the ascending of God incarnate represented by the Ark into heaven Thou hast ascended on high 6. Christ did not enter into his glory without a battel going before and that with strong and many enemies and in his fighting he carried the victory and after his victory he did triumph first in the Crosse and then in his Ascension over sin Satan the world hell grave and all He led captivity captive 7. Christ as Mediatour and King of his Church was fully furnished with all things needful for gathering his Church for edifying governing and perfecting of it Thou hast received gifts for men even those gifts which the Apostle speaketh of for the gathering and edifying of the body of the Saints Eph. 4. 11 13. 8. The gifts which Christ hath received and given forth are not for the Jewes only or Gentiles only for the poore only or rich only but for men indefinitely Thou hast received gifts for men 9 As he hath received gifts for bringing on to life those that are reconciled so also to conquer subdue and bring in rebels and to reconcile enemies Thou hast received gifts for men yea and for the rebellious also 10. The end of Christs Ascension and receiving and sending down gifts among men is to gather and preserve and establish unto God a Church in the world wherein he may make himself manifest and dwell and rule in the midst of his enemies Thou hast received gifts for men that the Lord might dwell among them 11. Yea whatâ—…oever gifts are bestowed upon unregenerate men within the visible Church or without it which may any way be serviceable to the Church they are all bestowed on them in favour of the Church that God may dwell in his visible Church which by those gifts is edified Thou hast received gifts for men yea for the rebellious also thaâ—… the Lord God might dwell among them Ver. 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah 20. He that is our God is the God of salvation and unto GOD the Lord belong the issues from death From the eighth reason of praise Learne 1. Where the Lord will be merciful he will be merciful and not weary in doing good to his people in a current course of bounty the observation whereof should stirre up our hearts to thankfulnesse Blessed be the Lord who daily loadeth us with benefits 2. The favours and benefits which God doth bestow upon his people do come in greater number and measure unto them then they are able to acknowledge make use of or be thankful for and so in a sort do burden the spirits of the truly godly Blessed bâ—… God who daily loadeth us with benefits 3. As all benefits do flow unto Gods children from the covenanted kindnesse of God for giving unto them eternal salvation
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
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
through the red sea for his peoples delivery is an evidence and pawn once for aye of his power and purpose to make a way for his owne to escape how great soever their straits shall be He divided the red sea and caused them to pâ—…sse through 6. The Lords causing the liquid waters to stand as a wall heaped up contrary to the nature therof is a pawn of his power and purpose to make the creatures which by nature should deyoure to be not only harmlesse but helpful also to this people as need requireth He made the waters to stand as an heap 7. The Lords bringing of his people both out of Egypt and out of the sea is a pawne of his power and purpose to bring his people through all hazards whatsoever wherein others shall perish He caused his people to passe through 8. The Lords leading on of his people night and day is a pawn of his constant love to his own people and of his power and purpose never to leave nor forsake such as love to have his guiding and conduct In the day-time also he led them 9 The Lords covering of the hoste of his people with a coole and comfortable cloud all the day long to keep them from the scorching heat of the Sun in the dry and hot wildernesse is a pawne of his kinde care of his people and constant purpose to give refreshment in the time of persecution or whatsoever troubles they shall be exercised with In the day-time also he led them with a cloud 10. The Lords making of a pillar of fire to burn and shine all night for tempeâ—…ing the cold of the night and directing of Israels steps when they were to march in the night is a pledge of his love power and purpose to furnish the light of direction and consolation unto his own people as they have need He led them all the night with a light of fire 11. As the Lords people wanting of water in the wildernesse through which their way did lie doth teach us that we may be redacted to great straits in this life both bodily and spiritual so the Lords furnishing unto them drink doth teach that the Lord both can and will furnish his people in their necessities bodily and spiritual He clave the rocks in the wildernesse and gave them drink as out of the great depths he brought streames also out of the rock and caused waters to run down like rivers Ver. 17. And they sinned yet more against him by provoking the most High in the wildernesse 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wildernesse 20. Behold be smote the rock that the waters gushed out and the streams overflowed can be give bread also can he provide flesh for his people In the fourth place he setteth down how the people made no better use of the foresaid mercies then to tempt God and to provoke him to wrath by seeking satisfaction to their carnal lusts and questioning whether or no God was able to satisfie their desires Whence learn 1. Unrenewed nature is strongly inclined to meet the Lords goodnesse with more and more ingratitude and to sin over and over again the same sins when new benefits and old faults being well considered might teach more wisdom and thankfulnesse They sinned yet more against him 2. We are so foolish in our sinning that we do not consider what we our selves are how great a majesty we offend and what may be the consequents thereof They sinned yet more by provoking the most High O how unreasonable uncircumspect undiscreet and blinde fools are men in their sinning 3. Albeit we have no outward enticements albeit the place of our sojourning here should warne us as strangers and pilgrims to abstain from fleshly lusts albeit we have the Word works of God as witnesses of God and evidences of his beholding of us yet so pregnant are we in wickednesse so beastly passionate in our carnal affections and so grosse in Atheisme that naturally we run on in our own wayes as the horse rusheth into the battell They provoked the most High in the wildernesse 4. When God giveth sufficiently to supply necessities and we seek to satisfie our lusts when God hath said and done abundantly already for evidencing his power justice truth and care of our welfare and we will not rest on him except he give such other new and extraordinary proofs of his properties as we do prescribe then do we tempt God and highly provoke him by seeking thus to subject him to our direction will and carnal affections And they tempted God in their heart by asking meat for their lust 5. When the sinful motions of the minde and heart are not controlled the sin will break forth openly to outward acts tending to Gods dishonour and to the evil example of others They tempted God in their heart and then they spake against God 6. Words of misbelief not disputing against tentations but in effect calling in question Gods truth power care of us or his good will to us are in effect slandering of God and bearing false witnesse against him They spake against God they said Can God furnish c 7. The carnal ungodly man hath no estimation of God or any of his spiritual benefits but doth set him a task of satisfying of his fleshly conceits and affections which if God do not answer he misregardeth God They said Can God furnish a table in the wildernesse 8. Albeit the unbeleever be convinced of Gods power and goodnesse to his people by his works for time past yet 〈◊〉 he not the wiser afterward when it cometh to the giving credit unto God in another work yea the work which God hath wrought is esteemed by him as nothing except God do father as the unbeliever shall prescribe Behold say they be 〈◊〉 the rock that waters gushed out but can he give breaâ—… 〈◊〉 so can he provide flesh for his people Ver. 21. Therefore the LORD heard this and was wroth so a fire was kindled against Iacob and anger also came up against Israel 22. Because they beleeved not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doores of heaven 24. And had rained down Manna upon them to eate and had given them of the corne of heaven 25. Man did eate Angels food he sent them meat to the full In the fifth place he setteth down how God was wroth for their unbelief for their not having a due estimation of the miraculous feeding of them with Manna Whence learn 1. Sins continued in and in special expressions to the dishonouring of God flowing from misbeleef have a loud cry in Gods eares and he taketh notice of them for executing of judgement Therefore the Lord heard this and was wroth 2. When God is openly dishonoured the Lord by open judgement will sanctifie
and chief in the provocation no wonder to see them also exemplarily punished for as Hophni and â—…hinehas made the sacrifice to be snuffed at so God made their carcases fall in the battel Their Priests fell by the sword 3. When Gods wrath breaks forth against his own people for their provocations he can make publike calamities so great as they shall swallow up domestick miseries yea he can make those that live and are reserved from the sword so weary of their lives as they shall reckon the dead to be more happy then the living Their Priests fell by the sword and their widows made no lamentation Ver. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of â—…e 66. And he smote his enemies in the hinder parts 〈◊〉 〈◊〉 put them to a perpetual reproach In the thirteenth place he sheweth how notwithstanding of all the former provocations and sore judgements the Lord of his own free grace by taking vengeance upon his enemies restored his people to the priviledges of Church and Kingdom Whence learn 1. Howsoever the Lords people draw on judgements upon themselves and deserve to be left in their miseries yet God of his free and constant love to them sendeth relief when they least expect as here is to be seen when his people is in a most desperate condition Then the Lord awaketh 2. As people do sleep securely in their sin when God doth call them to repentance so it is justice with God to misken them in their calamity and to be unto them as one asleep as here he is described 3. God doth not so farre wink at the troubles of his own people but the cry of their misery and the insolency of the enemy against them will awake him When Israel is now as a lost people and their enemies have taken Gods Ark Then the Lord awaked as one out of sleepe and like a mighty man that shouted because of wine 4. Whatsoever weak similitude the Scripture useth to make us conceive somewhat of the Lords operations yet must we alwayes think of him as beseemeth the glory of his majesty leaving the imperfection of the creature from which the similitude is borrowed as the dregs of the comparison to rest with the creature it self as here we are led to do except we should think blasphemous thoughts of God 5. Albeit the enemies of Gods people may be at ease when his people are in trouble and lying under their feet yet God will arise in due time and punish them The Lord awaked and smote his enemies in the hinder parts 6. The dishonour done to God and to Gods people is but for a time and is shortly removed but the recompence of the enemie which do dishonour God is perpetual and everlasting He smote his enemies in the hinder parts to wit with Emerods and a bloody flux And so he pâ—…â—…hom to a perpetual reproach Ver. 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim 68. But chose the tribe of Iudah the Mount Sion which he loved 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance 72. So he fed them according to the integrity of his heart and guided them by the faithfulnesse of his hands In the last place is set down how albeit the Lord did not return to Shiloh with his Ark ver 67. yet he stayed in the land among his people and placed his Ark in Ierusalem and built himself a glorious Temple and Sanctuary on Sion ver 68 69. and setled his people under the government of David a type of Christ exalted from an humble and low condition to be King of Israel ver 70 71. by whom the people were well governed ver 72. From ver 67 68. Learne 1. The Lord can so temper his justice and mercy in his dealing with his people as the effects of both shall be manifest Because he was so dishonoured in Shiloh he will have his justice seen in not suffering his Ark to come there again any more Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim to wit for the tribe that he would most respect or where he would have the residence of his Ark to be there is his justice Again he will not forsake the land or the people of Israel altogether but will dwell in some other part of the land and will take another tribe to have the chief evidence of his respect shewen unto them But he chose the tribe of Iudah there is his mercy with an insinuation of the main means of the mercy which is the coming of Christ in the flesh out of the tribe of Iudah Thus God will not depart from Israel and yet he will noâ—… be found save in the tribe of Iudah out of which came Christ the root and fountain of mercy to all Israel who shall seek unto God through him 2. Whatsoever be the priviledge of the Church universal yet no particular place is to priviledged but God will leave it and take another to dwell in when he is provoked in 〈◊〉 particular place to forsake it for the dishonour done to his Majesty in Shiloh he resused the Tabernacle of Ioseph he refused thâ—… his Ark the chief signe of his presence should have its residence any more in the bounds of Ephraim or Manasseh the sons of Ioseph 3. The cause why God chuseth unto any priviledge one tribe more then another or one person rather then another or one place rather then another is only his own free will grace and love He chose the tribe of Iudah the Mount Siou which he loved From ver 69. Learn 1. In the type of the building of the Temple on mount Sion we are taught that the Church of God is his own edifice who ever be the workmen whom he in his providence doth imploy to build it Therefore is it said He built his sanctuary like high Palaces 2. Albeit the Lords Church may have many troubles and commotions in it yet shall it endure and not be overthrown utterly for ever He built his sanctuary as the earth which he hath established for ever From Ver. 70 71. Learn 1. The Church shall not want a King to defend and protect her for God hath his own chosen servant appointed for the purpose As for the typical Kingdome of Israel he had David so for the Church universal represented by the type he hath appointed Christ the eternal Sonne of God who took his humane nature of the lineage of David to be King mysticall in Sion for ever to be a type of whom he did choose David his servant 2. The Lord to the intent he may not onely shew his sovereigne power whereby he can raise
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
he proclaimeth the blessednesse of all the Lords Ministers who may alwayes be there ver 4. Fifthly he calleth them blessed who have liberty to come on foot from any part of the country to keep at least the solemn feasts ver 5 6 7. In his prayer he requests in generall terms to be restored to the Lords worship ver 8 9 for two reasons one is because he preferreth the meanest officers condition in Gods house to the most quiet dwelling among the wicked ver 10 Another reason because felicity is to be found in God by the means of his Ordinances ver 11. and mean time while his pâ—ayer should be granted he resteth by faith on God in whom believers are made blessed whereever they be Ver. 1. HOW amiable are thy tabernables O LORD of hostes The Psalmist being now in exile casteth his eyes upon his own countrey wherein throughout all the land the Lord was worshipped in their several Synagogues but most solemnly in Sion the place where the Ark and the Tabernacle were and putting a difference between the holy Ordinances of Gods worship and the multitude of profane mixed among the godly who did joyn in the worship he beholdeth the glorious beauty of the holy service and places where the occasion thereof was offered and so breaketh out in commendation and admiration of the lovelinesse thereof Whence learn 1. As God is glorious in all his hosts which all are very ready as souldiers to fight for him at his comâ—…d so is he most glorious in the campe of the visible Church â—…ilitant for here his authoriâ—… justice mercy grace wisdom and power is most of all manifested for the overthrowing of the kingdom of sin and Satan therefore saith he How â—…iable are thy Tabernacles O Lord of hostes 〈◊〉 This beauty of the Lords Churches and places of his residence as it is not discerned by the blind world but only by such as are illuminated with heavenly light so is it highly prized loved and admired by them only for it is the sweet singer of Israel who saith How amiable are thy Tabernacles O Lord of hosts 3. Albeit the world will not believe what here is said nor take this praising of the lovelines of Gods publick worship from the hand of the godly yet the Lord will receive this testimony unto the beauty of his Ordinances from such as do present it before him therefore doth the Psalmist most confidently direct his speech to God himselfe here How amiable are thy Tabernacles O Lord Ver. 2. My soule longeth yea even fainteth for the courts of the LORD my heart and my flesh crieth out for the living God In the next place he professeth his longing after liberty to enjoy the priviledges of the publick Ordinances albeit he was to have it no wayes but in the societe of such people as were then in the visible Church of whose wickednesse he had sufficient experience they being now in armes against him following Absalom Whence learne 1. The beauty and lovelinesse of Gods publick Ordinances is best discerned and love and longing after thâ—… most stirred up when a man is deprived of them for a time â—…y soule longeth yea even fainteth for the courts of the Lord. 2. Bodily affliction sharpeneth the sense of spiritual wants and the sense of wanâ—… of spiritual meanes of comfort augmenteth bodily affliction My soul fainteth my heart and my flesh cryeth out 3. It is not the publick Ordinances alone to be enjoyed in an outward formality which Saints do seek after but it is to finde God in and by the meanes it is to finde the Lords lively operation on their hearts which they long after My heart and my flesh crieth out for the living God Ver. 3. Yea the sparrow hath found an house 〈◊〉 the swallow a nest for herself where she may lay 〈◊〉 young even thine Altars O LORD of hostes my King and my God In the third place he wisheth to be partaker of the publick worship were it in never so mean and despicable a condition so he may enjoy Gods presence in his ordinances he is content to creep into any corner of Gods house and go out and seek his meat and return like a sparrow or swallow Whence learn 1. A soul which loveth communion with God indeed will choose any temporal condition of life how poor soever how despised soever rather then be deprived of what may make better for his spiritual condition as appeareth in the Psalmist who wished to have the place of a Sparrow or of a Swallow any residence near Gods Altar 2. The soul which craveth lively communion with God should cleave close unto the title and interest which he hâ—…th in God by Covenant as the Psalmist doth here Thine Altar saith he my King and my God Ver. 4. Blessed are they that dwell in thy house they will be still praising thee Selah In the fourth place he proclaimeth the Priests and Levites the Lords Ministers to be blessed men for their priviledge and opportunity to serve the Lord. Whence learn 1. Albeit many who have the means and opportunity of profiting by publike ordinances do not consider the day of their visitation to make use of the means while they have them yet the godly who are deprived of the means and do behold the faire occasions of grace offered by them do count them blessed as here Blessed are they 〈◊〉 dwell in thy house 2. It is a blessed thing indeed to have the occasion of communion with God in publick ordinances and to make use thereof in setting forth the Lords glory and in this respect there are no men in the world more blessed then faithful Ministers Blessed are they that dwell in thy house they will be still praising thee Ver. 5. Blessed is the man whose strength is in thee in whose heart are the wayes of them 6. Who passing through the valley of Baca make 〈◊〉 Well the raine also filleth the pooles 7. They go from strength to strength every one of them in Sion appeareth before God In the fifth place he looketh upon their condition who dwell farre oâ—… from the Tabernacle who might at least thrice a year come front the farthest corner of the land to keep the solemnities appointed of God and he counteth them blessed albeit in their voyage they should endure never so much toile in travelling and should with difficulty drink their water either rained down from the clouds or drawn from a well or cistern digged with much labour for albeit they should sustain toile and drought in their way yet having refreshments one after another and renewed strength for their journey they should all come at last to the place of publick ordinances in Sion and here he describeth the true and blessed Israelites whether Proselytes or borne Jewes resolved to come and appear before the Lord in the appointed solemnities by these six properties First they encourage themselves for the journey by hope in God to be furnished with strength Blessed
few to assist it their enemies were many they were straitned with poverty and famine and the hearts and hands of the Godly were weakened they were like to faint and despaire that either Church or State should flourish any more amongst them for comfort in such a time was this Psalme fitted leading the Lords people to live by faith and to work on in the building of the Lords house and reparation of the City looking to God the Builder of his Church and maintainer of his people To which purpose the Psalmist giveth them seven consolations opposite to so many tentations unto discouragement The first is that they should look to God who had founded his owne Temple solidly and so not saint for the weaknesse and fewnesse of the builders ver 1. The second that they should look to Gods love and good will and not be troubled for want of externall power and riches ver 2. The third is that they should look to the prophecies concerning the Church and not be troubled for what present outward appearance and carnall reason did represent ver 3. The fourth is that they should not be troubled for the multitude of their foes for the present time but look to the multitude of friends and converts which they should have hereafter ver 4 5. The fifth is that they should not be troubled with the feare of the ruine of the Church but look to Almighty God who would establish her so that no power should overturn her ver 5. The sixth is that they should not be troubled with the present contempt under which they did lie but look to the glory and estimation which God should put in his owne time upon the Church and her children ver 6. The seventh is that they should not be troubled with their present grief they were in but should look to the spiritual joy and causes thereof which the Lord was to furnish to his people ver 7. Ver. 1. HIs foundation is in the holy mountaines The first comfort of the afflicted Jewes troubled for the hindering of the building of Gods Temple is that God had by his decree and promise made the mountains of Sion and Moriah the place of his rest amongst his people till the Messiah should come in whom these types were to be accomplished and for whose cause they were to be preserved till he came who is the only solid rock whereupon the Church is builded Whence learn 1. When the builders of the Lords Church are few and weak his people had need to be comforted against their feares and doubts as here we see and the way to be comforted in such hard times is to look by faith to God as the builder of his own house who hath laid the foundation upon solid grounds that every believer that trusteth in him may be as Mount Sion which cannot be removed His foundation is on the holy mountaines Ver. 2. The LORD loveth the gates of Sion more then all the dwellings of Iacob The second comfort is that God had chosen Sion above all other places to be his rest and did love there to dwell rather then elsewhere Whence learn 1. The dignity of any place person or society proceedeth not from any thing in the place or society but from the Lords election and free love The Lord loveth the gates of Sion more then all the dwellings of Iacob 2. The love of the Lord to his chosen Church is a solid ground of assurance of her continuance as here in the figure we are taught Ver. 3. Glorious things are spoken of thee O City of God Selah The third comfort is from the prophecies past about the Church and promises made unto â—…her in figurative termes Whence learn 1. The Church is the incorporation in which the Lord reigneth ruleth and resideth It is the City of God 2. The priviledges of the Church are very glorious the glory of Kings Crowns and Diadems is nothing to them but bodily and temporal shadows of what is spiritually and everlastingly bestowed on the Church Glorious things are spâ—…ken of thee 3 Albeit glorious things are bestowed on the Church yet it is not so much any thing already done as what is to be done which maketh the Church blessed it is not present possession but hope not sight but faith which maketh the Church blessed and the Scriptures are a sufficient right to us for all blessings which are to come Glorious things are spoken of thee O City of God Ver. 4. I will make mention of Rahab and Babylon to them that know me Behold Philistia and Tyre with Ethiopia this man was borne there 5. And of Sion it shall be said This and that man was borne in her and the highest himself shall establish her The fourth comfort is that the Churches chief enemies should be converted to the faith and should count it their greatest honour so to be Whence learn 1. It is among the troubles of the Church that she haâ—…h so many enemies and those so mighty and potent as the Egyptians and Babylonians I will make mention of Rahab that is Egypt and Babylon and Palestina and Tyre and Ethiopia which are here named as the most eminent oppressors of the Church among all other Kingdomes 2. It should comfort the Church that God is able to make her chiefest enemies to become Converts and that he hath done it sundry times and will yet do it more and that he can take order with those enemies which shall not be converted as he did with Rahab and Babylon for I will make mentiâ—…n of Rahab and Babylon to them that know me signifieth a mention-making of them viz. to the edification of the Churches children both concerning what God had done to those Nations in justice and what he would do to them in mercy or unto other enemies like unto them 3. As it is the glory and comfort of the Church to have her enemies made Converts so is it honourable to the enemies were they never so potent in the world to be Citizens of the City of God I will make mention of them that this man was born there that is in the City of God 4. The conversion of men from Paganism and Idolatry unto fellowship in the Covenant with the Church is a sort of new birth to the externally converted fâ—…om which their new birth and nâ—…w being is to be reckoned This man was borne there 5. As whatsoever honour men have in the world it is not to be compared with the honour of regeneration and being born Citizens of the Church so whatsoever contempt the members of the Church do suffer of the world it 's made up by the honour of being boâ—…n in the Church for of Sion it shall be said This and that man were born in her 6. I here is no reason to feare the ruine of the Church or the not continuing of her from age to age to be a mother and receptacle of Converts For the highest himself shall establish her
with God so particularly as if the Indenture were past between God and that soul by name so that the beleever may reade his own name in Gods everlasting stiles and titles and may reade in himself the mark of Gods interest unto him and the mark of his interest in God for evermore for O God of my salvation importeth no lesse 3. When a beleever hath laid hold on eternal life he may by the same right ask and expect comfort in and deliverance out of every trouble as an Appendix of the great salvation which is coming unto him as here Heman doth 4 God can love a man and keep him in faith and exercise of prayer a long time without a comfortable answer and all in love wise love I have cried day and night before thee saith Heman and the answer is not come yet 5. There is a difference of the lamentation of the worldly man and of the beleever The worldly man sighes and cries and he knows not to whom but the godly do present themselves in their lamentations to God I have cried day and night before thee as his dâ—…lour did cleave unto him or was renewed upon him so he had his recourse to God at all times 6. Albeit our prayer being presented before God do seem to us â—…ot to have been admitted yet must our bill lie still and be put up to God again and again till it be received to our sense and knowledge Let my prayer come before thee 7. The beleevd may be sure to have a good answer at length but he must be instant and deal still with God for it and presse it hard and patiently wait for it as Heman here doth Incline thine eare unto my cry Ver. 3. For my soule is full of troubles and my life draweth nigh unto the grave In the second place he layeth out his trouble before God in nine degrees thereof each of them superadding something to the former under which he is not only wonderfully upheld but also he maketh use of this lamentation and long catalogue of miseries as a ground of his hope to have a gracious answer at last which came to passe as the turning of this lamentation into a Song to the comfort of others in the Church that should feel the like in any measure thereafter doth shew for his condition he setteth it down under the name of trouble soul-trouble more troubles then one or two and the first degree thereof is that his soul is fulâ—… of troubles replenished so as it can hold no more Whence 〈◊〉 〈◊〉 Albeit we hâ—…d nothing to bring before God but our grief and miserie we want not matter of confidence to finde favour from our pitiful God as this example teacheth us Incline thine eare for my soul is full of troubleâ—… 2. If the godly should smâ—…ther their grief and not go to God with it then sorrow were able to châ—…ke them but this is no small ease to them that they have God to go unto to whom they may freely vent their minde as here we see 3. Soul troubles are the most pressing troubles and with those readily will the Lord exercise his children when he mindeth to trie their faith making their spirits to smart with trouble after trouble with a number of troubles which they are neither able to reckon nor to beare My soul is full of troubles 4. The dolours of the minde are able to waste away the body which cannot but shrink and pine away when the soul is sick with anguish My life draweth near to the grave saith he and this is the second degree of his trouble Ver. 4. I am counted with them that go down into the pit I am as a man that hath no strength The third degree of his trouble is that in the judgement of them who knew his condition and possibly lamented iâ—… he was counted a lost man yea and he himself did finde no strength to beare out or to recover himself Whence learn 1. It is no small tentation and vexation of spirit to the godly beleever to be in the judgement of beholders a lost man because of the seeming desperate condition of his soul and yet it may befall a dear childe of God I am counted with them that go down in the pit 2. Albeit God hath by grace severed death from hell unto the believer yet the connexion of these two if justice were not satisfied in the Redeemer should never be forgotten as the Scriptures giving the same name to death grave and hell may teach us I am counted with them that go down to the pit or grave or hell 3. Whatsoever strength of soul or body a man hath in his possession shall be soon emptied when God putteth him in distresse except new furniture be supplied unto him and that no losse then unto the weakest I am as a man that hath no strength Ver. 5. Free among the dead like the slaine that lie in the grave whom thou remembrest no more and they are cut off from thy hand The fourth degree of his trouble is that he is like the Leper in the law shut out from the living and put among the dead and no more fit for any duty of the living which teacheth us that the beleever in God may at some time be so burdened with trouble of spirit as he can neither think nor speak nor go about any duty of the living for a time I am or I am counted saith he as one free among the dead or shut out and separate among the dead The fifth degree of his trouble he is a man whose life is violently pluckt from him who gets not liberty to die at leasure or in peace but is thrust out of the world suddenly with a deadly wound and such may the condition of a soul dear to God seem to it self to be I am like the slaine that lie in the grave The sixth degree of his trouble is he seemeth to be deprived of the comfortable vicissitude of the common benefits of life and of those changes which ordinarily Gods visitations do make as if he were left under the power of death there to lie without a change of that condition for ever and such may the case of a beloved Saint seem to be both to himself and to others I am as one in grave whom thou remembrest no more yea the beleever at a time may lose the sight of everlasting promises and seem to himself to be rejected of God I am as they that are cut off from thy hand Ver. 6. Thou hast laid me in the lowest pit in darknesse in the deepes The seventh degree of his trouble he seemeth as a man already condemned and possessed of the torment of hell in the extricable misery of the damned deprived of all light of consolation in the gulfe of desparation wherein a man cannot finde ground nor deliverance from it Whence learn 1 That this also may be the case of a beleever in his own sense Thou hast
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they
witnesse of it and most able to speak from his own perswasion to the perswasion of others I will say of the Lord He is my refuge and my fortresse 2. The duty of the Believer is to go on and grow in faith and the right use of his experiences is the confirmation of him in the faith of the Covenant and resolution to grow therein in measure of strength and sincerity He is my God in him will I trust Ver. 3. Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence The third motive to beleeve in God is a promise of deliverance out of danger which by humane wit could not be eschewed which he expresseth under the similitude of snares and pestilence which do overtake a man before he be aware Whence learn 1. A kindly beleever should love to have others beleeving in God as he himself doth and should leave nothing undone to perswade others to beleeve as his calling requireth for the example of the Psalmist teacheth us so 2. There are many tentations whereby Satan as a fowler laying snares catcheth poor foolish sinners and there is much contagion of sinne whereby albeit men are infected one by another and many do perish yet the beleever in God is either preserved from falling into the snare and from being corrupted with contagion of others ill speeches and manners or else he is rid and delivered out of the danger Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence 3. As there are dangers in relation to our spiritual condition unavoidable if God do not deliver us so are there dangers of plots and conspiracies by wicked enemies in relation to bodily dangers also from which the wisdom of beleevers could not deliver them but God hath promised a deliverance or a good escape from them all so as the beleever shall be no loser Surely he shall deliver thee from the snare of the fowler c. Ver. 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler A fourth motive is a promise of comfortable and sure defence against the invasion of the enemies set forth under sundry similitudes usual in Scripture Whence learn 1. The care and watchfulnesse of God over his own is such as neither Nature nor Art can yield sufficient similitudes to expresse it as the borrowing of more similitudes some from one thing and some from another doth here shew The watchfulnesse of the bird over her young ones and the care that a man hath in battel to preserve his own body from hurt are but imperfect shadowes to represent the watching care of God for a beleever 2. As the Lord descendeth unto our capacity in such low similitudes of protection and comfort so he requireth of us that by those we should ascend in our faith to rely confidently and lovingly upon him He shall cover thee with his feather and under his wings shalt thou trust 3. That which we must oppose to all perils is the Word of God so long as we keep that and ward off darâ—…s and swords by that meanes we shall not be overcome His truth shall be thy shield and buckler Ver. 5. Thou shalt not be afraid for the terror by night nor for the arrow that fleeth by day 6. Nor for the Pestilence that walketh in darknesse nor for the destruction that wasteth at noone day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee A fifth motive to beleeve is from a more particular promise of safety unto the beleever from all sort of deadly enemies and dangers wherinto when many do fall the beleever shall stand Whence learn 1. The true remedy against tormenting fear is faith in God for many terrible things may befall men when they are most secure like unto those that befall men in the night but for any harme which may befall the beleever this way the Lord here willeth him to be nothing afraid Thou shalt not be afraid for the terrour by night 2. Many sudden accidents may befall men when they are most watching and upon their guard but the Lord willeth the beleever to be confident that he shall not be harmed this way Thou shalt not be afraid for the arrow that fleeth by day 3. Many evils are men subject unto which come upon them they cannot tell how but from such evils the Lord assureth the beleever he shall have no harme Thou shalt not be afraid of the pestilence which walketh in darknesse 4. Men are subject to many evils which come upon them openly and not unawares such as are calamities from enemies and oppressors the Lord willeth the believer to be confident that he shall not be harmed this way Thou shalt not be afraid for the destruction which walketh at noon-day 5. When trials and tentations come upon the world to try the children of men albeit many fall by those tentations yet the man who beleeveth in God shall stand whether the tentation come upon the left hand with lâ—…sse appearance of good offered in it or upon the right hand with 〈◊〉 pretences of lawfulnesse and holinesse in a sinful course whereunto the tentation doth drive albeit a thousand should fall by the tentation on the one hand and ten times more on â—…he other hand yet the beleever in God going upon the grounds of Gods Word shall not fall those evils wherein others fall and peâ—…ish shall not come near him as to the point of harming of him or of destroying of him A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come near thee 6. The Lord will not only one way be helpful to the believer but so many wayes as he can be in danger as the enumeration of so many sundâ—…y cases wherein he promiseth deliverance doth teach us 7. The only persons who are hurt by judgements and tentations are such unfenced souls as beleeve not in God are not reconciled with him and stand at a distance opposite to him as the object of his wrath for none have â—…ight to the former promises except the believer only as all the text holdeth forth Ver. 8. Only with thine eyes shalt thou behold and see the reward of the wicked He answereth an objection It may be said that the former mentioned evils tentations and calamities do come very near unto the godly for they aâ—…e ofttimes no lesse deep in them then others are He answereth that the Lord may well acquaint them with the danger and with the sense of their own weaknesse but for the point of hâ—…me from those evils or for the point of destruction by those evils which â—…s the reward of the wicked the godly have no more but a discovery of it to see it wherein they might have fallen if God had not preserved them and wherein thâ—… wicked do fall
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
How long shall the wicked how long shall the wicked triumph and all the workers of iniquity boast themselves Ver. 5. They break in pieces thy people O LORD and afflict thine heritage 6. They slay the widow and the stranger and murder the fatherlesse 7. Yet they say The LORD shall not see neither shall the God of Iacob regard it The wickednesse of the oppressours is here described more particularly by their cruelty against such as humanity would spare such as are the Lords harmlesse people the widow fatherlesse and stranger whom the oppressours abuse without all fear of GOD who doth behold them Whence learn 1 When wicked men haters of piety within the Church get power in their hand they will be more cruell enemies then men use to be who have only humanity and civility and want profession of Religion They break in pieces thy people O LORD and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse 2. The more relations a people hath unto God it is the more wickednesse to oppresse them and the more dangerous for the oppressours for they have an owner which others have not even the Lord They break in pieces thy people and afflict thine heritage 3 It is not profession but practice which witnesseth what impression the Deity hath upon mens spirits oppression of such as God hath promised to protect speaketh blasphemy of God in effect They say The Lord shall not see 4. Oppression of the just doth cauterize the conscience exâ—…inguish the sense of a Deity and maketh the oppressour secure and fearlesse of judgement Yet they say The Lord shall not see neither shall the God of Iacob regard it Ver. 8. Understand ye brutish among the people and ye fooles when will ye be wise 9. He that planted the eare shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathens shall not he correct he that teacheth man knowledge shall not he know 11 The LORD knoweth the thoughts of man that they are vanity By way of rebuking the Atheisme of the oppressour vers 8. he giveth the first ground of comfort unto the godly from the attributes of God as Gods wisdome ver 9. and from his justice against â—…ffenders and from his care of instructing his people to be wise by all means ver 10. and from his disestimation of mens vaine thoughts ver 11. Whence learn 1. The wisdome of wicked oppressours is brutish follie however they themselves or others do esteem of them and whatsoever high thoughts the wicked have of themselves or others have of them for their high place yet they are notwithstanding all their honour nothing in Gods estimation but as the meanest of the people yea as the beasts that perish understand ye brutish among the people 2. The wicked within the visible Church have this advantage over those that are without that in Gods long-suffering they have time to repent and admonition to be wise for gaining of their souls or clearing of Gods justice in their condemnation for here they are spoken to Ye fooles when will ye be â—…ise 3. The knowledge which wicked men do seem to have or pretend to have of God is nothing but a base conceit of God as if he were a dead Idol which neither heareth nor seeth for this the Psalmists instruction given to them doth impoâ—…t He that planted the care shall he not hear 4. Beside what the Word doth teach of God his Works also do teach convincingly what he is He that planted the care shall he not heâ—…r he thâ—… formed the eye shall he not see 5. â—…he Lord ruleth among the Heathen and chastiseth them when they sin against the law written in their hearts He chastiseth the heathen 6 The judgements which the Lord executeth among the Hâ—…then is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church which draweth much reaâ—…er unto him He that chastiseth the heathen shall â—…e not correct 7. The diverse measures of wit learning prudence and wisâ—…ome which God doth bestow upon men is sufficient to prove how incomprehensible his own fâ—…tain-wisdome is He that teacheth man knowledge shall he not know 8. It is a matter of great consolation to the godly in their oppression to know tâ—…at their oppressours are fooles and that God in his wisdome is over-ruling all confusions and leading them and their thoughts unto wise ends as â—…ere the Psalmist 〈◊〉 the Chuâ—…ch The Lord knowâ—…th the thoughts of man 9. The enemies of godlinesse and persecuters of the godly are at a â—…hreefold diâ—…advantage First they do not put God upon their counsâ—…l and yet he knoweth their thoughts Next They hope to make their own standing fast and herein they are disappointed Thirdly They think that they are able to suppresse piety and that by this meanes they shall establish themselves and here also are they fooles and do deceive themselves The Lord knoweth the thoughts of man that they are vanity And this is the first consolation of the godly oppressed Ver. 12. Blessed is the man whom thou chastenest O LORD and teachest him out of thy law 13. That thou mayest give him rest from the dayes of adversity untill the pit be digged for the wicked The second consolation is from the benefit which cometh to the godly by their exercise under the crosse their temporall trouble serveth to prepare them for everlasting â—…est Whenâ—…e learne 1. The persecution of the godly by the wicked must be expounded as it is indeed the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called The Lords chastening 2. Suffering for righteousnesse is no token of Gods displeasure against a man nor part of his misery if it be well considered for Blessed is the man whom thou chastenest O Lord. 3. The exposition of a mans exercise and the meaning of the rod must be taken from Gods Word and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience Blessed is the man whom thou chastenest O Lord and teachest him out of thy law 4. When God teacheth his childe by his Word to possesse his soul in patience under the crosse then doth he also give him a sort of deliverance from the trouble yea the Lord chastising of his own and his teaching them out of his law to make the right use of it is the means whereby he doth save his own that they perish not with the world in his wrath Whom thou chastenest and teachest out of thy law That thou mayest give him rest from the dayes of adversity 5. As condemned men are suffered to live till their gallowes and grave be made ready that after their execution they may be thrust into it so are wicked men suffered to live till they fill the cup of their iniquity and till God have filled the cup of his wrath for them and this
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
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