drink from the flinty rock in the wildernesse Thou didst cleave the fountain 7. The Lord can and will remove all difficulties and impediments out of the way of his people which may hinder them from the possession of promises as he did to Israel Thou didst cleave the fountain and the flood thou driedst up mighty rivers 8. Faith is so thrifty as not to let the works of creation and common providence passe by without use-making thereof The day is thine the night also is thine c. 9. As God hath appointed vicissitudes of day and night light and darknesse summer and winter so hath he no lesse resolvedly wisely and graciously appointed vicissitudes of dangers and deliverances of grief and consolation to his people for their good The day is thine the night also is thine thou hast prepared the light and the Sun 10. As the Lord hath set bounds to the sea bounds and borders to every Kingdome to summers heat and to winters cold so can he do and so hath he done and so will he do unto all the troubles of his owne to all the rage power plots and purposes of their enemies Thou hast set all the borders of the earth thou hast made summer and winter Ver. 18. Remember this that the enemy hath reproached O Lord and that the foolish people have blasphemed thy Name 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked forget not the congregation of thy poor for ever 20. Have respect unto the covenant for the dark places of the earth are full of the habitations of cruelty 21. O let not the oppressed return ashamed let the poor and needy praise thy Name 22. Arise O God plead thine owne cause remember bow the foolish man reproacheth thee daily 23. Forget not the voice of thine enemies the tumult of those that rise up against thee increaseth continally In the third part of the Psalm he returneth to prayer and redoubleth his requests for delivery to the Church taking arguments Frst from the injuries done to God by the enemy ver 18. Secondly from the danger and weaknesse of Gods people ver 19. Thirdly from covenanted help in time of need ver 20. Fourthly from the Lords interest in his own quarrel against the growing insolency of his despightful enemies ver 22 23. Whence learn 1. Although sins especially persecution of Gods people and blasphemy against God be not presently punished yet shall they not be forgiven Remember this that the enemy hath reproached O Lord. 2. All sins but in special blasphemy of Gods Name are aggravated by the naughtiness of the sinner and excellency of God The foolish people have blasphemed thy Name 3. The Church of God in comparison of her many and strong enemies is like a solitary weak desolate turtle-dove harmlesse meek lowly patient in desolation and easing her griefe by sighing and exposed to a multitude of ravenous birds O deliver not the soule of thy turtle-dove 4. How weak soever the Church be and how many and strong soever the enemies be yet cannot they all devoure the Church except the Lord should deliver his Church over into their hands against which evill the Church hath ground of confidence to pray O deliver not the soule of thy turtle-love unto the multitude of the wicked for he hath given his Church wings and a hiding place too as the comparison importeth if he please to give her the use thereof also 5. The Church is the Lords hospital where his poor ones are sustained upon his provision and furniture and he will not neglect them O forget not the congregation of thy poor for ever 6. Albeit the Lords people deserve to be seclâ—…d many times from the Covenant of grace yet the Lord will never debare them from their right unto it when they in their need draw near to him and plead for the benefit of it Have respect saith he to the Covenant 7. Such places as want the light of the Lords presence in his Ordinances are but dark and uncomfortable places where there is no lesse hazard for the people of God to remaine then for sheep to be in the midst of the dennes of cruel lions and ravenous beasts And when it pleaseth God to cast his people by captivity or exile in such places there is much need to make use of Gods Covenant for preservation Have respect unto the Covenant for the dark places of the earth are full of the habitations of cruelty 8. The emptied supplicant coming to God especially when over-loaden with troubles shall finde comfort and shall not bee disappointed of his hope O let not the oppressed return ashamed 9. The sense of need and emptinesse is the best disposition for prayer and best preparation for praises also and such as are poore in their prayers shall be rich in their praises Let the poor and needy praise thy Name 10. The Churches cause is the Lords cause for the wicked do not maligne the godly for their sinnes but for righteousnesse and so the quarrel is the Lords which he will and must maintain though he seem to sit still a while Arise O Lord plead thine owne cause 11. The Lords enemies are all foolish men for they beat out their braines upon the Churches bulwark because the Lord forbeareth for a time they go on to blaspheme him daily to his face but shall finde at length that God hath all their reproaches upon record Remember how the foolish man reproacheth thee daily 12. Every sinne and in special enmity against God and his Church is fearful but open gloriation therein is worse which God will take knowledge of and punish for so much is imported in this prayer forget not the voice of thine enemies 13. Sinne and in special persecution gloried in doth grow daily more and more and the growing of sinne and in special of persecution doth hasten the delivery of the godly and the destruction of the enemies The tumult of those that arise against thee increaseth continually PSAL. LXXV To the chief Musician Al-taschith A Psalme or Song of Asaph THis Psalm doth well agree with the time of Davids entry into the Kingdom after Sauls death before he was established King over all the tribes wherein he with the Church First doth thank God for bringing him wonderfully to a begun possession of a part of the Kingdome ver 1. Secondly he promiseth that when the Lord shall give him the rest of the Kingdom in possession to imploy his power for righteous governing and setling of it after it shall be put once in a right frame ver 2 3. Thirdly he begins to triumph over the wicked that followed Saul bringing to their minde the advertisement he had given them not to be proud in their places ver 4 5. partly because God had the disposing of preferments in his own hand ver 6 7. and partly because albeit God gave to all his own children a taste of troubles as he saw fit yet the dregs of
Prophet when Israel was fighting with the Syrians and Edomites It may be divided into three parts in the first whereof the Psalmist prayeth for help more largely v. 1 2 3 4 5 In the second part David is made confident of the victory ver 6 7 8 9 10. In the third part he repeateth his prayer more briefly and his confidence of having the victory ver 11 12. From the Inscription Learne 1. The children of God must not think it strange to be put to wrastling striving and fighting for a promised Kingdome before they be setled in possession as David was yea the Church of Christ must resolve for such like exercises for this Psalm is given to the publike Ministers of the Church for use in all ages 2. The Church must make use of her prayers as well when she is furnished with a regular army as when she wanteth bodily armes as David teacheth the Church here 3. There is hope of victory when God by prayer is more relied upon then the army in the fields for with the Psalme the mention of the victory of the Lords hoste is set down and the slaughter of the enemy recorded That Ioab smote of Edom twelve thousand Ver. 1. O God thou hast cast us off thou hast scattered us thou hast been displeased O turne thy self to us again Of the larger prayer there are three branches the first is for reconciliation with God ver 1. The second for reparation of the decayed state of the Kingdom ver 2 3. The third for delivery and victory in the conflict with the enemy ver 4 5. In the first branch of his prayer he acknowledgeth by-gone judgements as the fruit of Gods displeasure and of the peoples provocation of God to wrath and so he prayeth that God would turn again and be reconciled to his people Whence learn 1. Terrible evils may befall the Lords people or the visible Church when they by their sinne do provoke him to wrath as was seen in the time of the Judges and in Sauls time O God thou hast cast us off thou hast scattered us 2. When God doth plague a whole Kingdome or the body of the visible Church it is not a matter of simple exercise or trial as when he bringeth trouble on some of his dear servants in the time of their upright carriage but it is for their sins and provocation of the eyes of his glory Thou hast been displeased 3. Such as would have plagues removed must acknowledge their sin and seek to be reconciled with God and in this way may they expect to finde favour O turn thy self to us again 4. Whatsoever sins the viâ—…ble Church and incorporation of Professors have done against God or whatsoever injuries they have done against the godly in assisting of persecuting powers against them yet the godly must not only not separate from them but also be ready to receive them into favour be reconciled with them forgive their former injuries joyne in Church and Camp-fellowship with them being reconciled share with them by compassion in calamities intercede with God for them as for themselves as being all of one incorporation as David the type of Christs moderate and merciful governing and a patern to all the godly did forgive those that persecuted him fought against him under King Saul and stood longest out against him when Saul was dead for David here doth say with and for the people O God thou hast scattered us O turn thy self again to us Ver. 2. Thou hast made the earth to tremble thou hast broken it heale the breaches thereof for it shaketh 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment When Saul did reigne all things went wrong the wicked abounded and vile men were exalted and God plagued the land therefore in the second branch of his prayer he prayeâ—…h for restauration of the dejected state of the Kingdome the calamities whereof he layeth forth both before and after the petition Whence learn 1. When people will not stand in awe of God and fear him he will strike them with the fear of his wrath and sense of sore judgements Thou hast made the earth to tremble 2. Warre and in speciall civil and intestine war is most able to ruine a Kingdom and like an earthquake to make ruptures and breaches in it to the renting of it in pieces Thou hast made the earth to tremble thou hast broken it 3. It is a Christian and royal vertue to seek the union of the subjects among themselves and to remove divisions of the Kingdom without the removing whereof the State can never be setled But it is a divine power to work this union effectually therefore doth he pray to God for it Heal the breaches thereof for it shaketh 4. When people will not see nor take knowledge of their sins against God and their obliged duties to him he will let them see sad spectacles of bloody warres forreign and intestine Thou hast shewâ—…d thy people hard things 5. When people have besotted themselves in their sin and have not beleeved what God hath threatened against them no wonder they know not what hand to turn them unto and be stricken with astonishment in the execution of his judgements which when they fall upon a people either suddenly or more heavily then they could have expected they put mens mindes in a confusion as if they were drunk for sudden sore and lasting judgements confound the thoughts of secure sinners so as they can make little use of the Word of God or of their wit or any other means of relief more then a drunken man overcharged with wine Thou hast made us to drink the wine of astonishment Ver. 4. Thou hast given a banner to them that fear thee that it may be displayed because of the truth Selah 5. That thy beloved may be delivered save with thy right hand and heare me In the third branch of his prayer he seeketh delivery and victory over the enemy and that because God had begun to give some hope of changing the face of affairs by raising a banner in Davids hand for the Lords cause and people Whence learn 1. When the godly are oppressed the truth of Religion and of Gods promises do lie at under like a fallen Standard and when God raiseth up instruments of their protection and comfort as here he did in bringing David to the Kingdome it is like the lifting up of an Ensign in the hand of a valiant standard bearer Thou hast given a banner to them that fear thee 2. It is for the godlies cause that mercy is shewn to a whole land Thou hast given a banner to them that fear thee 3. When the godly get up their head all their endeavour according to the utmost of their power should be to advance true Religion and the practice of it Thou hast given a banner that it may be displayed because of the truth 4. As nothing is respected by
the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
and chief in the provocation no wonder to see them also exemplarily punished for as Hophni and â—…hinehas made the sacrifice to be snuffed at so God made their carcases fall in the battel Their Priests fell by the sword 3. When Gods wrath breaks forth against his own people for their provocations he can make publike calamities so great as they shall swallow up domestick miseries yea he can make those that live and are reserved from the sword so weary of their lives as they shall reckon the dead to be more happy then the living Their Priests fell by the sword and their widows made no lamentation Ver. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of â—…e 66. And he smote his enemies in the hinder parts 〈◊〉 〈◊〉 put them to a perpetual reproach In the thirteenth place he sheweth how notwithstanding of all the former provocations and sore judgements the Lord of his own free grace by taking vengeance upon his enemies restored his people to the priviledges of Church and Kingdom Whence learn 1. Howsoever the Lords people draw on judgements upon themselves and deserve to be left in their miseries yet God of his free and constant love to them sendeth relief when they least expect as here is to be seen when his people is in a most desperate condition Then the Lord awaketh 2. As people do sleep securely in their sin when God doth call them to repentance so it is justice with God to misken them in their calamity and to be unto them as one asleep as here he is described 3. God doth not so farre wink at the troubles of his own people but the cry of their misery and the insolency of the enemy against them will awake him When Israel is now as a lost people and their enemies have taken Gods Ark Then the Lord awaked as one out of sleepe and like a mighty man that shouted because of wine 4. Whatsoever weak similitude the Scripture useth to make us conceive somewhat of the Lords operations yet must we alwayes think of him as beseemeth the glory of his majesty leaving the imperfection of the creature from which the similitude is borrowed as the dregs of the comparison to rest with the creature it self as here we are led to do except we should think blasphemous thoughts of God 5. Albeit the enemies of Gods people may be at ease when his people are in trouble and lying under their feet yet God will arise in due time and punish them The Lord awaked and smote his enemies in the hinder parts 6. The dishonour done to God and to Gods people is but for a time and is shortly removed but the recompence of the enemie which do dishonour God is perpetual and everlasting He smote his enemies in the hinder parts to wit with Emerods and a bloody flux And so he pâ—…â—…hom to a perpetual reproach Ver. 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim 68. But chose the tribe of Iudah the Mount Sion which he loved 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance 72. So he fed them according to the integrity of his heart and guided them by the faithfulnesse of his hands In the last place is set down how albeit the Lord did not return to Shiloh with his Ark ver 67. yet he stayed in the land among his people and placed his Ark in Ierusalem and built himself a glorious Temple and Sanctuary on Sion ver 68 69. and setled his people under the government of David a type of Christ exalted from an humble and low condition to be King of Israel ver 70 71. by whom the people were well governed ver 72. From ver 67 68. Learne 1. The Lord can so temper his justice and mercy in his dealing with his people as the effects of both shall be manifest Because he was so dishonoured in Shiloh he will have his justice seen in not suffering his Ark to come there again any more Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim to wit for the tribe that he would most respect or where he would have the residence of his Ark to be there is his justice Again he will not forsake the land or the people of Israel altogether but will dwell in some other part of the land and will take another tribe to have the chief evidence of his respect shewen unto them But he chose the tribe of Iudah there is his mercy with an insinuation of the main means of the mercy which is the coming of Christ in the flesh out of the tribe of Iudah Thus God will not depart from Israel and yet he will noâ—… be found save in the tribe of Iudah out of which came Christ the root and fountain of mercy to all Israel who shall seek unto God through him 2. Whatsoever be the priviledge of the Church universal yet no particular place is to priviledged but God will leave it and take another to dwell in when he is provoked in 〈◊〉 particular place to forsake it for the dishonour done to his Majesty in Shiloh he resused the Tabernacle of Ioseph he refused thâ—… his Ark the chief signe of his presence should have its residence any more in the bounds of Ephraim or Manasseh the sons of Ioseph 3. The cause why God chuseth unto any priviledge one tribe more then another or one person rather then another or one place rather then another is only his own free will grace and love He chose the tribe of Iudah the Mount Siou which he loved From ver 69. Learn 1. In the type of the building of the Temple on mount Sion we are taught that the Church of God is his own edifice who ever be the workmen whom he in his providence doth imploy to build it Therefore is it said He built his sanctuary like high Palaces 2. Albeit the Lords Church may have many troubles and commotions in it yet shall it endure and not be overthrown utterly for ever He built his sanctuary as the earth which he hath established for ever From Ver. 70 71. Learn 1. The Church shall not want a King to defend and protect her for God hath his own chosen servant appointed for the purpose As for the typical Kingdome of Israel he had David so for the Church universal represented by the type he hath appointed Christ the eternal Sonne of God who took his humane nature of the lineage of David to be King mysticall in Sion for ever to be a type of whom he did choose David his servant 2. The Lord to the intent he may not onely shew his sovereigne power whereby he can raise
the meanest of men and exalt them how high soever he pleaseth but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome he setteth down the mean condition of life wherefrom David was raised to the royal dignity of governing Israel He took him from the sheep solds from following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance From Ver. 72. Learn The duties and properties of a good King are these First He must resolve to be Gods servant in his charge as David was Seconly All his subjects and in special the Lords people must be cared for by him in a civil way as a flock of sheep is cared for by the Pastour David fed them Thirdly A Kings heart must be set uprightly for Gods honour and for the subjects welfare in the whole course of his government He fed them according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King â—…st deâ—… prudently with his subjects accomodating the whole â—…se of his dealing with them as their several conditions do reâ—…ire He guided them by the skilfulnesse of his hands And whatsoever measure David had of those properties were but a shadow of the perfections of Christ in his Government Fifthly neither lawes nor teaching nor miracles nor benefits nor judgments can avail unto the salvation of a people or person till they be put under the hand and guiding of Christ as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme wherein when God hath tried his people with oft repeated mercies and judgements they come to no setled estate till they be put under the Government of David who in this is 〈◊〉 type of Christ. For he closeth with this he guided them by the skilfulnesse of his hands PSAL. LXXIX A Psalme of Asaph THe scattered and captive people of God after the destruction of Ierusalem and of the Temple do put up a pitiful complaint unto God to ver 6. and do pray for a merciful reliefe to his Church and for avenging their blood upon their enemies As for the complaint in it they lament four things First the profanation and desolation of the Lords inheritance and Temple by the heathen their enemies ver 1. Secondly the barbarous cruelty and inhumanity used against them ver 2 3. Thirdly the contempt and mocking of their wicked neighbours in their misery ver 4. Fourthly â—…as they acknowledge this to proceed from Gods displeasure so they lament that it is like to be everlasting ver 5. In their prayer in the latter part of the Psalme they crave First justice upon their enemies ver 6. 7. Secondly pardon of their own sins and deliverance out of their misery for sundry reasons ver 8 9 10 11. Thirdly that God wolâ—…d reward their inhumane neighbours who mocked at their misery ver 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages Whence learn in general 1. The Church of God may be brought so low as here we see once it was 2 So many of Gods people as live to see such publike calamities and misery must not despaire of a recovery but should and may run to God and pray for the Church in affliction expecting order after consusion and after dissipation to see a gathering of Gods people again and after apparent overthrow of Religion a restoring of Gods publick worship as the example of the Psalmist in this Psalm doth teach whose courage and confidence in God for relief of the Lords people is wonderful as the condition of the Church at that time seemed to be desperate As the holy Ghost the enditer of this Psalm doth give warning here to all Churches in all ages to beware to provoke the Lord unto wrath lest he deal with them as he dealt with those Israelites so doth he give warrant to all afflicted Churches to follow the example of this afflicted Church to run to God for help for which cause he hath given this Psalme to be made use of by the Church A Psalme of Asaph Ver. 1. O God the heathen are come into thine inheritance thy holy people have they defiled they have laid Ierusalem on heapes In the first part of this Lamentation Learn 1. Albeit there be no place nor person how near and dear soever unto God exempted from judgement when they are polluted yet the wicked instruments of the judgement poured out upon the place and persons consecrated to God may justly be complained of as here we see O God the heathen are come into thine inheritance 2. When Gods people who should be holy defile themselves and Gods Ordinances it is no wonder that by prophane persons they be punished and their holy things polluted Thy holy Temple have they defiled that is they have abused it dealt with it as a vile and proâ—…ane thing 3. Albeit people in Covenant with God have disgraced their holy profession and polluted his ordinances and be justly plagued by seeing holy ordinances put over in the hands of profane men for their cause yet neither will the Lord disclaime his interest in his own ordinances nor do his people lose right and interest in God and in his ordinances when they take with their punishment and do make their addresse to God for reliefe Thy holy Temple have they defiled 4. When God giveth over religious ordinances in the hands of profane men to be abused no wonder if they that are the cause of this do suffer in their civil state also no wonder the City suffer with the Temple Ierusalem have they laid on heaps Ver. 2. The dead bodies of thy servants have they given to be meat unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth 3. Their blood have they shed like water round about Ierusalem and there was none to bury them From the second part of the lamentation and complaintâ—… Learn 1. Falling in battel before the enemies may prove that God hath a just cause against the party overcome but cannot prove that the victors cause is good presuppose both parties had appealed to God for there the heathen do overcome and the Lords servants and Saints are slaine and they who are lest alive do complaine of the victors and take with their punishment at Gods hand who doth follow his own quarrel as he pleaseth and will not at mens pleasure sit down and decide appellations when they call to him or stand unto 〈◊〉 time set down by men to him to determine their controversie O God the 〈◊〉 are come into thine inheritance c. The dead bodies of thy servants have they given to be meat to the fowles aâ—… Heavy and fearful are the judgements temporal which may come upon Gods people when they have provoked God to wrath against them for their sinnes even such as are here
to our good whereunto if this piece shall contribute any thing for the edifying of those who shall be pleased to read it and in speciall if it shall be acceptable to your Lordship this shall do much more then recompence the labour of Your Lordships obliged servant in the Gospell DAVID DICKSON The Epistle to the READER Christian Reader THe acceptance which the former fifty Psalmeâ—… haâ—…e found doth give me encouragement sufâ—…ient to offer these other fifty to thy view also and to give thee the last fifty so soon aâ—… the Lord â—…all enable me I am still sparing of thy time and do strive to point forth not all the â—…octrines which may be deduced from the words but so many onely aâ—… being joyned together and compared with the â—…xt may give unto thee both the sense and the use thereof It is not possible to expresse grave purposes suffieiently without 〈◊〉 volume nor to open mysteries in few words unto thy satiâ—…tion who câ—…st not chuse but wish to have more of the purpose whereof thâ—…u lovâ—…â—…o hear much and findest but a little of it â—…inted at No sort of writing except that of the Scripture hath all perfections but this aâ—…â—…ge thou hast by this mould thou shalt not râ—…d long till thou meet with matter worthy of thy meditation and whensoever thou meetest with a word spoken in seasâ—…n or fit for thy condition thou mâ—…t close thy reading for the time without losing any long discourse and feed upon what thou hast found till it be digested and then returne when thou wilâ—… seek for as much as may be another morsell For the reading of many divâ—…rse doctrines without some interlaced meditation is like eating of â—…rrow without bread and cannot but â—…loy thee for the time or give thee a surâ—…eit of wholesome food which evil if it beâ—…al thee may be helped for after-time by short ejaculations of a word of prayer whilest thou art reading according as the purpose calleth thee 〈◊〉 seek the Lords blessing unto that which thou readest whose presence that thou mayest finde comfortable is the prayer of Thy servant in the Gospel DAVID DICKSON The mistakes in the printing whiâ—h have escaped the Prsse in the former piece and may possiâ—…ly also escape it hereafter I pray thee excuse because I am aâ—… such a distance as I 〈◊〉 neither timously prevent thâ—… nor marke them as Errata that 〈◊〉 mightest correct them A BRIEF EXPOSITION Upon the other fifty Psalmes PSAL. LI. To the chief Musician A Psalme of David when Nathaâ—… the Prophet came unto him after he had gone in to Bathsheba THE Psalmist in the sad sense of his guiltinesse prayeth for remission of sinne with an eye to the Lords large mercy ver 1 2. and followeth his petition with a deep and hearty confession of his sinfulnsse ver 3. 4 5 6. He prayeth the second time for remission of sinne with an eye toward the blood of the â—…essiah ver 7. and followeth it with another petition for comfort to his afflicted spirit ver 8. He prayeth for remission of sins the third time ver 9. and followeth it with another petition for renewed comfort of the holy Spirit and for removal of selt wrath with a promise of making use thereof to the â—…fication of Gods people ver 10 11 12 13. He prayeth for remission of 〈◊〉 〈◊〉 fourth time and namely of that particular sinne wherewith for the present his conscience was most troubled ver 14. and he followeth it with another petition for enabling of him for a more spiritual sincere manner of serving God hereafter renouncing all confidence in the external ceremonies of the Law ver 15 16 17. And lâ—…st of all he prayeth for mercy to the Church ver 18 19. From the Insâ—…ription Learn 1. How soone the most mortified lust may be kindled and break forth like fire in the embers when it meeteth with powder how fraile the strongest of the Saints are in themselves when they are tempted to sinne and what need he who standeth hath to take heed lest he fall for the holy Prophet the sweet singer of Israel is here foully defiled by his going in to Bathsheba 2. How fast asleep in sinne even the most watchful watchman may fall and that he cannot at all awake of himself till God of his grace who in love pursueth fugitives by some means of his own chusing stir up his conscience as here is evidenced in the case of the Psalmist who did lie still in his sin secure till Nathan the Prophet came unto him 3. How faithful Ministers ought to be in their proper chaâ—…ges reproving sinne even in greatest personages when God doth call them unto it and how acceptable their repâ—…oof should be to the honest heart as Nathan the Prophet Davids Seer his coming unto David and rebuking him after the open knowledge of his sinne and Davids acceptance of this office at his hands and the honourable mention made of his sidelity here do teach us 4. How little a true penitent doth stand to shame himself when his sin hath dishonoured God and he seeth that the confession of it may glorisie God and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories as David in the Inscription of this Psalme giveth proof Ver. 1. HAve mercy upon me O God according tâ—… thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sin In this first affectionate prayer for remission of sins Learn 1. As the conscience till it be awakened by God cannot apprehend how displeasant sin is to God how it meriteth wrath 〈◊〉 how unsupportable a burden it is to the sinner when he is chaged with it So after it is wakened it can see no refuge till it consider that mercy may be had in God and then the more it is pressed by the Law or fear of wrath the more it seeketh after Gods mercy as here we see Have mercy on mâ—… O God 2. The consideration of the Lords loving kindnesse and readinesse to forgive the sinner that cometh unto him should keep the sinner how grievous soever his offence hath been from running away from him yea should give him hope to meet with mercy whatsoever may be his demerits Have mercy O God on me according to thy loving kindnesse 3. Sin is a debt obliging a man to a penalty which he cannot pay but must be forgiven otherwayes he perisheth as blot out my transgressions doth import 4. All doubts arising from the multitude of sins forgiven before and from the abuse of many mercies already received and from the deep deservings of most hainous sins are solved when Gods loving kindnesse and the multitude of the mercies of God are opposed to these doubts and fears and are put in the balance over against them according to thy loving kindnesse according to the multitude of thy
mereies blot out my transgâ—…essions 5. When a Saint now justified doth any thing against the Law of God his sin is so farre from being extenuated or made lesse as by the contrary it is multiplied so much the more and found to have in it a plurality of sins when it is rightly considered blot out saith he my transgressions in the plural number 6. Sin as it bindeth a man over to punishment till he be forgiven so it defileth a man and puts an abominable deformity on him which his illuminate conscience cannot look upon without loathing till it be by pardon and purging washed away wash me and cleanse me from mine iniquity and my sin 7. The pollution of sin goeth through the whole powers of the soul and body which have been serviceable to it through minde will affections senses bodily and all and nothing can quiet the soul here except it finde pardoning mercy and sanctifying mercy going after all the soule footsteps of sin and doing away the filthinesse thereof wash me throughly and cleanse me Ver. 3. For I acknowledge my transgressions and my sin is ever before me 4. Against thee thee onely have I sinned and â—…e this evil in thy sight that thou mightest be justisied when thou speakest and be clear when thou judgest 5. Behold I was shapen in iniquity and in sinne did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Here he maketh confession of his sin and sinfulnesse and aggravateth his guiltinesse from the very root of original sinne and subscribeth whatsoever God hath spoken of mans sinful nature and deserved punishment in the Scripture approving himself for the sincerity of his confession unto God Whence learn 1. Whosoever would have mercy and pardon of his sin from God must acknowledge his sin and debt and must take part with God and with justice against himself because the Psalmist here giveth this for a reason of his hope of pardon for I acknowledge my transgression 2. Albeit God hath pardoned sin to a penitent soul and albeit his Ministers have made declaration of the pardon to him yet the conscience will not pronounce the sentence of absolution but still present the sin as unpardoned till God make it quiet by his immediate intimation for David after that Nathan had told him from the Lord that his iniquity was pardoned still findeth the conscience pursuing for the guilt my sinne is ever before me 3. The dividing of the grant of pardon from the effectual intimation thereof unto the conscience is done in Gods wisdome and mercy towards his childe for good for here it ripeneth repentance and bringeth forth this deep confession I acknowledge mine iniquity and my sinne is ever before me 4. It is most suitable for true repentance to pitch upon some particular sin in the vilenesse whereof the evil of other sins may be taken up and lamented against thee have I done this evill he meaneth the particular whereof Nathan charged him in the matter of Uriah 5. The material injury and hurt of a sinful action may resolve upon a creature but the formall obliquity of the action resolveth upon the law or command of God and upon his sovereigne authority which gave the law against thee thee have I sinned 6. If the injury done to the creature could be severed from the offence done to God the conscience would not be so much troubled for the first as for the last 〈◊〉 if the injury done to God against so many obligations be compared with the injury done to the creature the injury done to God is so high as it comprehendeth all the challenge which the creature could make for its part and leaveth nothing to the creature to say besides Therefore saith he against thee thee onely have I sinned and done this evill in thy sight 7. Albeit no man should challenge for a wrong done by one man to another and in particular for a wrong done to a subject by a Prince or Ruler yet will the Lord challenge for it and bring the man to an accompt for it against thee thee onely have I sinned 8 How closely soever the circumstances of a sinful action be conveyed that men should not see the vilenesse thereof yet before God all the matter is plaine I have done this evill in thy sight saith he 9. The conscience rightly wakened in the sense of sin cannot but justifie what God hath spoken in his Word of mans sinfulnesse and of the merit of sin and of whatsoever God hath done or shall do in the punishing of sin for David maketh this deep confession of sin against himself that God may be justified when he speaketh and cleare when he is judged 10. Although presumptuous man will not stand to examine judge and passe sentence upon God and his words and his works yet shall no mâ—…n be able to bear a blot upon God but every conscience when awake shall be found to blame the man and to justifie God in all his words and proceedings as David is forced to blame himself here that God may be justified when he speaketh and clear when he is judged 11. As original sin is common to all men by naturall propagation from their parents so is it not abolished out of the most holy in this life and as it is found to utter it self by actual transgressions in the children of God so must the evill thereof be acknowledged by them and that not to extenuate but to aggravate their sin thereby as David sheweth here saying Behold I was shapen in iniquity and in sin did my mother conceive me 12. No confession of sin nor any other part of Gods worship giveth ease to the minde or is acceptable to God except it be done in sincerity and truth and when it is done in spirit and truth it is acceptable to God and giveth eare to the conscience Behold saith David after his deep confession thou desirest truth in the inward parts 13. The last operation of Gods grâ—…ce in us is worthy to be observed acknowledged and made use of as an evidence that God hath some work in us wherein he taketh plâ—…asure Behold saith Daâ—…id to God thou desirest or delightest in â—…ruth in the inward parts 14. When a man hath sound some spark of grace in himself he may expect to finde yet more grace from God as David after this observation of grace given unto him to make a sincere confession of his sin doth expect that God shall effectually teach him more wisdome or wise behaviour in his sight In the hidden part thou wilt make me to know wisdom that is thou wilt make my conscience judge yet more impartially of my native sinfulnesse and wilt teach me to walk more circumspectly before thee in the sense of my sinfulnesse Ver. 7. Purge me with bysope and I shall be clean wash me and I shall be whiter then snow 8. Make me to hear joy
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
dealing with his people The goodnesse of God endureth continually 2. So long as Gods unchangeable kindnesse endureth the wicked have no cause to insult over the godly nor have the godly cause to faint or be discouraged for this goodnesse of God David doth oppose both to Doegs boasting and to his own tentation The â—…indnesse of the Lord endureth for ever Ver. 2. Thy tongue deviseth mischiefs like a sharp râ—…sour working deceitfully 3. Thou lovest evil more then good and lying rather then to speak righteousnesse Selah 4. Thou lovest all devouring words O thou deceitful tongue The next Argument of refuting Doegs folly is because this cruel calumny should bring Gods vengeance on Doeg and root him out from all felicity and here he first sets down his ditty in these three verses before he sets down his doom ver 5. Whence learn 1. The tongue when it is abused is a world of wickednesse setting the world on fire as it self is set on fire from hell by Satan for whatsoever mischief the devil can suggest or a wicked heart can devise the tongue will serve to vent it therefore is the tongue charged with devising of mischief Thy tongue deviseth mischief 2. The smooth convey of a wicked device doth not hide the mischief of it from Gods sight nor extenuate the mans fault but rather doth help on the mischief more cunningly and powerfully like a sharp rasour working deâ—…itfully 3. When a man speaketh no more of a tale of his neighbour but what may serve to the mans hurt and prejudice and keepeth up the relation of that part of the tale which might clear the mans innocency or might give a right construction of his doing albeit that part of the tale told be true if all the rest of the tale had been told with it yet being told alone as if it were the full history it is evil it is false lying It is a murthering and devouring speech and full of deceit and doth argue the Speaker such a one as Doeg was in the particular at least to whom David saith Thou lovest evil more then good and lying rather then to speak righteousnesse Thou lovest all devouring words O thou deceitful tongue 4. The more wit deliberation and affection is in a sin the heavier is the guilt and challenge for it more just Doegs devising mischief Doegs chusing evil and not good chusing lying and not righteousnesse loving these evil and all-devouring words maketh his ditty most fearful 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living â—…ah Now followeth his doom Whence learn 1. As any wicked man is instrumental for bringing temporal destruction on the godly so is he instrumental in drawing everlasting destruction upon himself from Gods hand God shall likewise destroy thee for ever 2. He that seeketh to settle himself to inlarge himself to root himself in the earth and to prolong his standing in the world by wrong means and in special by hurting the godly and their good name and cause shall finde the event quite contrary to his desire designe and expectation as Doeg did whose doom was destruction for his evil offices done at Court against David â—…nd the Lords Ministers God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Ver. 6. The righteous also shall see and feare and shall laugh at him 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickednesse The third Argument of refâ—…tation of Doegs vain-boasting is that his wisdome should be seen to be ridiculous folly and his bâ—…asting to be the matter of his shame and disgrace Whence learn 1. The notable enemies of Gods children and servants may expect to be notably punished and that they who did see their sin shall see also Gods vengeance on them The righteous shall see it 2. As the godly are the only wise observers of Gods work and dispensation of his mercy and justice so also are they the only persons that do make spiritual advantage thereby The righteous shall see it and fear 3. As the good of godlinesse is seen and felt by the godly in their own experience of Gods blessing upon themselves so is it seen and observed also in the contrary evils which befal the ungodly Lo this is the man that made not God his strength say they but trusted in the abundance of his riâ—…hes and strengthened himself in his wickednesse Ver. 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever The fourth Argument for refutation of Doegs foolish boasting is because I saith David shall flourish in Gods favour in despite of Doeg Whence learn 1. Whatsoever may befall 〈◊〉 godly by the malice of their enemies it shall not hinder their felicity when their enemies are running to their own destruction it shall be well with the godly they may be perswaded of it for the Psalmists example doth encourage to it But I am like a green Olive-tree 2 As the Olive-tree being planted in a fertile ground draweth in moisture whereby it is nourished and groweth up so doth the beleever being planted in the Church draw spirit and life trom God by the holy ordinances whereby he groweth up I am like a green Olive-tree in the house of God 3. The wisdom of the godly and the ground of their true blessednesse is this they make fast work of their everlasting felicity by saith in God and this maketh them like green Olives all the dayes of their life for I trust in the mercy of God for ever and ever is given here for a reason of his happy growing in the house of God Ver. 9. I will praise thee for ever because thou hast done it and I will wait on thy Name for it is good before thy Saints He closeth the Psalm comfortâ—…bly with resolutiâ—…n to praise God and to depend upon him Whence learn 1. Victory over tentations obtained by saith iâ—… very gloriâ—…us for saith doth make a man as sure of what is to come as if it were perfected and filleth him with praise for the certain hope of the performance of Promises I will praisâ—… thee for ever saith David because thou hast done it 2. â—…ith being soliâ—…ly fixed bringeth forth hope and quiet expectation of what is promised I will wait oâ—… thy Name 3. As the Christian patience of one of the Saints is a matter of gâ—…od example and great encouragement unto all the rest that behold it â—…o the consideration of the good which may redound to others who shall be witnesses of our patient attenâ—…ing upon God should stiâ—…e us up to this duty of patient hope in God I will wait on thee for it is good before thy Saints PSAL. LIII To
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
and of vengeance to his enemies Whence learn 1. Fervent 〈◊〉 〈◊〉 hath readily a swift answer and sometimes wonderfully twist even before a man have ended speech as here David findeth in experience Behold saith he God is my helper 2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it it can demonstrate God present in an instant ready to help in greatest straits Behold God is my helpe 3. There is more joy in Gods felt presence then grief in felt trouble for Behold God is my helper is more comfort then his friends unkindnesse and strangers malice was grievous 4. Such as do comfort and help a man in time of his tentation are not onely helpers unto him in the matter of his temporal life but also instruments to save his soul which by tentations is like to be drawn into sin and so to destraction for David saith of such men they uphold my soul. 5. Such as take part with the persecuted Saints God will take part with them The Lord is with them that uphold my soul. 6. As God is a friend to the friends of his distressed children so is he a sâ—… to their 〈◊〉 and their foes shall smart for their enmity in due time He shall reward evil to my enemies 7. The doome of the wicked enemies of Gods children is set down in Gods word his truth is the wicked mans terror and the godly 〈◊〉 strength Cut them off in thy truth 8. Albeit we may not without clâ—… warrant pray against particular persons yet we may subscribe to Gods Word set down in Scripture against his obstinate enemies and our enemies for his cause Cut them off in thy truth Ver. 6. I will freely sacrifice unto thee I 〈◊〉 praise thy Name O LORD for it is good 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemies In the last place he promiseth praise to God for the certaily he had of his deliverance whereof he was no lesse assured theâ—… if he had seen it with his eyes Whence learnâ—… Promised and hoped for deliverance is able to affect the 〈◊〉 as a mercy present and already past as here it doth David I will sacrifice to thee and praise thee 2. Readinesse of heart to glorifie God and liberty of spirit with occasion granted to praise him for a benefit is another 〈◊〉 benefit superadded and greatly to be esteemed of as David doth account of it I will freely sacrifice unto thee and praise thy Name for it is good thaâ—…â—…s not only is thy name good but to have a heart sincerely to 〈◊〉 â—…hee and liberty to expresse thy praise before others is 〈◊〉 Then is an action good when it is done because it is a good â—…on and is not gone about for by-ends I will praise his name for it is good saith he 4. In one experience of one delivery man 〈◊〉 〈◊〉 foresight of ful delvery out of every evil or trouble wherein he can fall as here David speaketh of hopes for full delivery he hath delivered me out of all troubles 5. The same light of Gods Word made lively by Gods Spirit is able to shew a man both the destruction of his wicked enemies and his own deliverance from them and as a man may rejoyce in Gods mercy towards himself so also may he rejoyce in Gods justice against his enemies provided he be free of private revenge mine eye hath scene thy judgements upon mine enemies PSAL. I. V. To the chief Musician on Neginoth Maschil A Psalme of David THis Psalme containeth this doctrine That albeit Christ and his followers may be in great straits by the 〈◊〉 of their pretended friends yet through Gods favour they shall be delivered as David felt in experience The use of which Doctrine is subjoyned in the end of the Psalme which well agreeeth with the Psalmists condition in the time of Absaloms and Achitophels conspiracie The parts of the Psalme we may make these three In the â—…st is set down his sorrowful supplication to ver 16. In the next his comforting of himself in the Lord his deliverer to ver 22. In the third the use of this experience in the two last verses In his supplication he prayeth in the first place for a gracious hearing because of the calumnies and cruelty of his enemies ver 1 2 3. In the next place he setteth down his pitiful condition of minde ver 4 5. making him to wish to be faire from the company of these conspirators which were combined against him ver 6 7 8. In the third place he prayeth to God to confound their counsels because the whole City was in an uproare against him seeking how to execute their mischievous plot ver 9 10 11. In the fourth place hâ—… condescends upon a more particular reason of his prayer for confounding their counsels because the plotter of the conspiracy had been most intimate in his familiarity and deep upon his counsel ver 12 13 14. Whereupon in the last place by way of prayer he prophesieth of the curse of God to come upon them ver 15. In the second part of the Psalme he comforteth himself in God First by his resolution constantly to depend upon God and hopefully to pray ver 16 â—…7 Seondly by his former experiences of deliverances granted to him before ver 18. Thirdly because he was assured God should take order with his enemies for their treacherous breach of Covenant and plaâ—…ing of their malicious designes with fair pretences and deep dissimulation ver 19 20 21. In the third part of the Psalme are the uses of this experience ver 22 23. Ver. 1. GIve eare to my prayer O God and hide not thy self from my supplication 2. Attend unto me and hear me I mourne in my complaint and make a noise 3. Because of the voice of the enemies because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me From his addresse unto God for relief in this as in his other sad conditions Learn 1. Many grievances are the godly subject unto but in none of them all is there any ease for them till they go to God and lay out their case before him Give care to my prayer O God 2. As it is ease of heart to supplicants to have any signe of the acceptance of their supplication So not to finde accesse in prayer doth adde much weight to their trouble hide not saith he thy self from my supplication 3. When a sad heart is fixed on God and findeth what to say to him it may expect that its words shall not be misregarded of God but punctually taken knowledge of attend unto me and hear me 4. Though a childe of God were never so stout-hearted naturally yet when God exerciseth his spirit with trouble he shall be made to weep before God as a childe and must not be ashamed to be thus humbled
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
deserving at their hand our ill carriage in the cause and our deserving to be forsaken and saith in effect that the false friend or traitor hath reason to be avenged on us and to oppose us in that cause and what can be heavier to a godly persecuted person for this is a very exalting of the Traitor against us Neither was it he that hated me that did magnifie himself against me 5. Amongst many friendly neighbours it hath been the custom of godly and wise men to chuse out some to be their most intimate friends whom they would use most familiarly and freely whose counsel they would take and most readily follow It was thou O man mine equal my guide and my acquaintance 6. To finde a godly and wise man with whom we may be free in all cases of minde or conscience wherein we may fall to whom we may freely open our minde and be strengthened by him in the service of God it is a notable refreshment and part of happinesse and contentment We took sweet counsel together and walked unto the house of God in company 7. A godly and wise man may be deceived in his choice by the close carriage of an hypocrite who because he hath no sound principles of stedfastnesse in a good cause may both disappoint his friend and deceive himself also and so do that which he did not at first intend to do This disappointment to the godly is a very heavy affliction But it was thou a man mine equal my guide Ver. 15. Let death seise upon them and let them go down quick into hell for wickednesse is in their dwellings and among them From his Prophetical imprecation against his enemies such as Achitophel was to David and Iudas to Christ and such like together with their followers and complices Learn 1. Swift destruction is the reward of the enemies of Gods servants and specially of treacherous Apostates from a good cause as Achitophel's and Iudaas's latter end gave example Let death seise upon them and let them go down quick into hell 2. Such as give entertainment and lodging to wickednesse shall have hell for their lodging where wickednesse lodgeth for here it is given for a reason why the wicked shall go down to hell Because wickednesse is in their dwellings and among them 3. What the Lord hath revealed to be his righteous decree the godly may warrantably subscribe unto it Let death seise on them c. Ver. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall heare my voice In the second part of the Psalme he comforteth himself in his resolution constantly to depend on God and his confidence to finde accesse in worship Whence learn 1. The right use of Gods judgements on the wicked for their wickednesse is to draw near to God to worship him and depend upon him as David here resolved As for me I will call upon God 2. A man may be sure to be saved in drawing near to the Lord whatsoever shall befall the wicked I will call on God and the Lord shall save me 3. He who resolveth to live upon Gods good will and furniture and hopeth to be saved at last must resolve also to be constant servent and importunate in his daily worship and attendance on God Evening and morning will I pray and cry aloud 4. As it is needful upon all occasions to watch unto Prayer and to entertain a frame of Spirit fit for supplication so is it fit for giving of our selves more specially and fully to this work to have albeit not fixed canoniâ—…k houres yet set times every day at or about which we may follow religious worship such as are morning evening and noon or any other time most fitting for the work all circumstances being compared as here Davids resolution and example doth teach us Ver. 18. He hath delivered my soule in peace from the battel that was against me for there were many with me His next encouragement is taken from the experiences of former deliveries given to him by God Whence learn 1. Then do we make good use of experiences when we stir up our selves thereby to beleeve the more for them in God and to call on him in all conditions as David here giveth this He hath delivered my soul as a reason of his former resolution 2. In the midst of war the Lord can keep a man as safe as in the time of peace and in extreme perils preserve him from danger He hath deliverd my soul in peace from the battel that â—…as against me 3 He that depends upon God in the time of trouble albeit he had an hoste against him yet hath he more with him when God is with him then can be against him He hath delivered my soul for there are many with me Ver. 19. God shall heare and afflict them even he that abideth of old Selah because they have no changes therefore they feare not God 20. He hath put forth his hands against such as be at peace with him he hath broken his Covenant 21. The words of his mouth were smoother then butter but war was in his heart his words were softer then oile yet were they drawn swords His third encouragement is taken from assurance that God should punish his enemies for their godlesse security bâ—…each of Covenant and deep diâ—…mulation Whence learn 1. Upon the complaint of the oppâ—… servants of God not only aâ—…e they delivered themâ—…lves but also their enemies are punished God shall â—…ear and afflict thâ—… 2. Gods eternity and immutability is a sufficient groâ—…d of the maniâ—…station of his mercy to his own people and 〈◊〉 against their enemies from generation to generation God shall hear me and afflict them even he thâ—… abideth of old Sâ—…h 3. The more gently the Lord deales with the wicked in not exâ—…cising them with so many cresses outward and inward as he doth his own the more godless are they the more seâ—… aâ—…e they and the more godless and secure they are the more certain is their vexation coming He will afflict them sore because they have no changes therefore they feare not God This is one reason of the Lords pursuing the wicked 4. Whoever he be that maketh a breach in the peace between himself and others shall have God for his Pâ—…ty who shall not faile to afflict the Peace-breaker he shall afflict them and namely the chief Ring leaders Who have put forth their hands against such as be at peace with them and this is another reason of the Lords punishing of the enemies of his People 5. The Lord will make a quarrel and pursue for the breach of Covenant in special because this is a most solemn confirmation of peace and wherein God hath specially interest to sâ—…e it performed or the breach of it punished He hath broken his Covenant and this is the third reason of Gods punishing false brethren
pretended friends to Gods people but in effect most pernicious foes 6. The bosome-enemies of the Church and underminers of the Lords people and of his work in their hands do make fairest pretences when their vilest plots are in hand then they are at Haile Master and at offering of kisses when they are about to beâ—…ay The words of his mouth were smoother then butter but warre was in his heart his words were softer then oile yet were they drawn swords and this vile dissimulation is the fourth reason of the Lords avenging the persecution of false brethren Ver. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved 23. But thou O God shalt bring them down into the pit of destruction bloody and deceitful men shall not live out half their dayes but I will trust in thee The use of this experience he setteth forth first by giving counsel to the oppressed to cast their burden upon the Lord when they are over-burdened and by making promises for encouraging them thereto Secondly by giving assurance of the perdition of the treacherous enemies of the Church Thirdly by setting forth his own resolution to keep confidence in God Whence learn 1. The use of the experience which godly persons have had of comfort in and deliverie out of trouble is the encouragement of us to take the same course which the godly followed before us in seeking our relief in God only Cast thy burden on the Lord. 2. Whosâ—…ever do roll over themselves upon God in their weighty troubles shall never sink under them Cast thy burden on the Lord and he shall sustain thee 3. Though the godly be troubled and tossed yet because they continue to seek God and to walk in the way of righteousnesse they shall never be driven from their anchor-hold they shall not be loosed at the root their building shall be found still in its own place upon the rock He shall never suffer the righteous to be moved 4. As on the one hand the Lord shall hold up the believer how low soever he shall be brought that he perish not so shall the Lord still bring down the wicked to perdition how high soever how fixed soever his stare appear beleeve this who will God will not suffer the righteous to be moved but thou O God shall bring them down into the pit of destruction 5. Treacherous and cruel adversaries of the Lords people shall be cut off before they accomplish their bloody plots they shall never die full of dayes but wrath shall take them away when they would least Blâ—…y and deâ—…itful men shall not live half their dayes 6. Wherher such as do trouble the godly live longer or shorter they will breed exercise to the godly so long as they live and the only â—…st that godly hearts can have against all the trouble they feel or fear from their enâ—…mies or other wayes is to stay themselves on the Lord for so resolveth the Psalmist But I will trust in thâ—… saith he and so closeth PSAL. LVI To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…im 〈◊〉 of David when the 〈◊〉 〈◊〉 him in Gâ—… DAvid flying from Saul to the countrey of the Philistines as wâ—… 〈◊〉 1 Sâ—… 〈◊〉 13. is apprehended he praveth to God and is delivered There are two parts of the Psalmâ—… In the 〈◊〉 part theâ—… are three conflicts of Davids saith with his trouble and â—…ation and three victories The first conflict is in prayer laying forth his enemies carriage against him ver 1 2. And his â—…st victory by saith ver 3 4. The second conslict is in his complaint he maketh against his enemies ver 5 6. And his second victory by faith ver 7. His third conflict is by laying forth his mournful condition before God with hope to be regarded ver 8. And his third and greatest victory by faith ver 9 10 11. In the latter part of the Psalm is Davids obligation thankfully to acknowledge his merciful delivery with a petition for grace to persevere in the course of obedience under Gods protection ver 12 13. From the Inscription Learn 1. When once Gods children are entered on their trials they meet with new and unexpected difficulties as David here flying from one enemy falls in the hands of another enemy 2. These means of safety which Gods children do devise themselves readily prove snares David flying out of the holy land doth fall in the hands of his adversaries The Philistines take him in Gath. Ver. 1. BE merciful unto me O God for man would swallow me up he fighting daily oppresseth me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most High His first wrastling in prayer is with the check of his conscience whether for his daily â—…ns or in particular for casting himself in so apparent danger as to have ventured without probable security had to seek shelter among the enemies of the people of God whose blood he himself had shed abundantly for this 〈◊〉 or other sins he beggeth mercy and layeth out before God the pressing tentation from Saul and his Countrey mens cruelty which dâ—…ave him to this pâ—…or shift Whence learn 1. There is no fence for challenges of conscience for by-gone sins meeting with trouble drawn on by ouâ—… folly but flying to the mercy and rich grace and pity of God as David doth here Be merciful to mâ—… O God 2. When all men and means do fail us and we see none but wâ—…lves and lions reâ—…dy to devour us there is hope of help in Gods mercy Be merciful to me O God for man would swallow 〈◊〉 up 3. Continued tentations and renewed dangers do over-set the strength of a fâ—…ail man till he go to God to have relief from the tentation or new strength He fighting daily oppresseth me 4. Whatsoever inconveniences the godly do fall into by flying from persecution they are all charged justly upon the Persecutor and the chief Authors of their â—…ouble He fighting daily oppresseth mâ—… â—…aith David of Saul who dâ—…ave him to these straits 5. Bloody persecutors follow hard after the chase of Gods servants without intermission as dogs oâ—… lions do their prey with as great desire to have their blood as hungry beasts have after their food Mine enemies would daily swallow mâ—… up 6. One ringleader in the persecution of the godly will â—…inde a multitude to run with him Many are they thâ—… fight against me 7. There is one above all who can and will take order with all the enemies of his people who only can caâ—… their hearts when they do complain of their foes Many are they that fight against me O thou most High Ver. 3. What time I am afraid I will trust in thee 4. In God I will praise his word in God I have put my trust I will not feare what flesh can do unto me Here faith gets the victory by setting Gods Word against all
pursuing David the Judge should defend the righteous and absolve him without fearing mans face and if he do not he shall be called to a reckoning for it before God Do ye judge uprightly O ye sons of men 3. The Lord locketh to the affections purposes and conclusions of a mans heâ—…tt and what ill turn a man is resolved to do for that is a done work before God and the man is so much the more guilty as his sin is deliberate 〈◊〉 in heart you work wickednesse 4. A wicked Judge doth not stand to give out a decree for as much oppâ—…ession as he is able to put in execution You weigh the violence of your hands in the earth and when he is thus oppressing men he will labour to seem to make his decree no lesse agreeable to the law then the equall scales of the Merchants balance do in a just weight answer one to another You weigh the violence of your hands 5. An unrenewed man is a born stranger to God to good men and all goodnesse The wicked are estranged from the wombe 6. Menâ—… wicked actions do prove the wickednesse of nature or mens original sin doth augment the ditty and condemnation of unrenewed men for their actual sins They are estranged from the wombe is made here a part of their challenge 7. Errour falshood and lies are kindly sinnes to men they break out early and continue long and do draw on guiltinesse the longer the more They go astray assoon as they be borne speaking lies 8. There is as great natural enmity in the wicked against the godly as there is in serpents against mankinde and they are as ready to vent their deadly hatred against them as serpents are to spue forth their deadly venome Their poison is like the poison of a serpent 9. That which filleth up the measure of the sins of the wicked is this they are obdured in their sins they are incorrigible and will not receive instruction admonition or correction from the Word of God They are like the deaf Adder that stoppeth her eare 10. Albeit holy Scripture useth to compare the best things in some points unto the worst things for clearing the purpose in hand by a similitude yet doth it not therefore justifie the wicked thing by borrowing a similitude from it as here the admonition and reproof of sinners is compared to charming of an Adder and yet for that comparison the damnable sin of charming is not the lesse damnable nor is the duty of reproof and admonition of sinners the worse or lesse laudâ—…ble for the comparison for it is a challenge They are like the deaf Adder that stoppeth her eare whiâ—…h will not hearken unto the charmer charming never so wisâ—…ly Ver. 6. Break their teeth O God in their mouth break out the great teeth of the young lions O LORD 7. Let them melt away as waters which run continually When he bendeth his bowe to shoot his arrowes let them be as cut in pieces 8. As a snaile which melteth let every one of them passe away like the untimely birth of a woman that they may not see the Sun In the second part of the Psalme he maketh imprecation against them by special warrant of the Spirit of God who endited this Psalme unto him that judgement might be executed against them unto destruction Whence learn 1. The Lord shall in due time disable the wicked from doing the harme they intend to do against Gods people for this prayer is a prophecie and promise to the Churches comfort Break their teeth O God in their mouth 2. Were the wicked never so potent and resolute to execute their cruelty God shall break their power in pieces Break out the great teeth of the young Lions O Lord. 3. When once God entereth in judgement with the enemies of his people he shall bring upon them a constant daily consumption and wasting of their power and abilities till they be abolished Let them melt away like water that runs continnâ—…lly 4. The chief plots of the wicked shall miscarâ—…y in the very point of their putting them in execution When he bendeth his bowe to shoot his arrowes let them be as cut in pieâ—…es 5. How strong soever the foundation of the enterprises of the wicked against the godly seem to themselves to be yet the event shall prove them to be weak seeble and effectlesse devices As a snaile which melteth let them passe away at the untimely birth of a woman that they may not see the Sun Ver. 9. Before your pots can feele the thornes he shall take them away as with a whirlwinde both living and in his wrath 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked 11. So that a man shall say Verily there is a reward for the righteous Verily he is a God that judgeth in the earth In the last part of the Psalme he pronounceth the sentence of deseâ—…ved destruction upon the wicked and unrighteous Potentates oppressors of the godly as an answer from God to the 〈◊〉 imprecation against them and that for the consolation of the godly and cleaâ—…ing of Gods justice among men Whence learn 1 Howsoever the ungodly do hope to make themselves good cheer by their works of iniquity and do rejoyce a while in their â—…opes yet before they finde any ripe satisfaction by their ill deeds suddenly are they destroyed and as it were swallowed up quick and taken away by the fierce wrath of God against them Before your pots can feel the thornes he shall take them away as with a whirlewinde both living and in his wrath 2. It is lawful for the godly to rejoyce in Gods justice against the obstinate enemies of his people provided their joy be indeed in Gods justice not in the destruction of the creature but in the manifestation of Gods just avenging hand The righteous shall rejoyce when he seeth the vengeance 3. The punishment of the wicked should reach the Loâ—…ds people to be more holy in all their wayes for this is one of the ends of Gods punishing the wicked in their sight The righteous shall wash his feet in the blood of the wicked 4. When the Lord executeth judgement against the wicked then men who knew not what to think of Gods providence when they saw the godly oppressed and the wicked high in power shall come to a â—…ight judging of matters So that a man sâ—…all say Verily there is a reward for the righteous 5. No man serveth God for nought in following the course of friendship with Gâ—…d and walking in obedience unto him fruit certainly will be found Verily there is a reward for the righteous 6. Albeit the Lord doth not set down his Court for executing 〈◊〉 â—…o soon as men would yet he failes not to shâ—…w himself Ruâ—… of the affairs of mâ—…n and a rightâ—…ous Judge as to relieve the oppâ—…d so also to take order with oppressors Verily he is
〈◊〉 God that judgeth in the earth PSAL. LIX 〈◊〉 the chief Musiâ—…n Al 〈◊〉 〈◊〉 of David when Saul sent and 〈◊〉 watch't the house to kill him DAvid in present 〈◊〉 of his life by Saul who having Daâ—… inclosâ—…d within 〈◊〉 City and within his own house tâ—…ht surely to have killed him as we read 1 Sam. 19. 11. he pâ—…ayeth to God for delivâ—…rance ver 1 2. and for a â—…eason of his prayeâ—… makeâ—…h a â—…mplaint against his enemies ver 3 4. In the next place â—…e prayeth the second time for delivery to himself and judgement against his enemies ver 5. and complaineth of them the second time ver 6 7. In the third place he declâ—…eth his confidence to be delivered ver 8 9 10. In the fourth place he maketh imprecation agâ—…inst his enemies for theiâ—… wickednesse ver 11 12 13 14 15. And in the last place he promiâ—…eth thanks to God for his delivery whereof he was assuâ—…ed before it came ver 16 17. From the Inscription Learn 1. No common bands of nature or civil relations can secure the godly from the peâ—…secution of the wicked for Saul Davids father in law sendeth to kill David 2. Gods children cannot be in so great straits nor the diligence of the wicked be so great to overtake the godly in a strait but God can deliver a supplicant They watched the house to kill him yet he escaped and did write this Psalme by what meanes he escaped he doth not tell here for he attâ—…ibuteth the delivery to God from whom he did seek it by prayer Ver. 1. DEliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from bloody men From his prayer Learne 1. Whatsoever means God shall offer for escaping out of a trouble Prayer is our best weapon against our enemies and the best of all meanes and â—…st of all to be used for a delivery Deliver me from mine enemies 2. Time of trouble and difficulty doth put beleevers to make use of the Covenant of grace and of Gods friendship and power for their deliverance O my God defend me from them that rise up against me 3. When wicked and powerful and blood-thirsty men do turn Persecutors of the godly no power but divine can be looked unto for a relief Deliver me from the workers of iniquity and save me from bloody men Ver. 3. For â—…o they lie in wait for my soul the mighty are gathered against me not for my transgression nor for my sinne O Lord. 4. They runne and prepare themselves without my fault awake to help me and behold From his complaint against his enemies and reason of his prayer Learne 1. Desperate-like dangers arising from the power and craftinesse of enemies must not discourage the godly but sharpen their prayer to God with whom is power and wisdome to deliver them For â—…o they lie in wait for my soul. 2. It is no new thing to see them who are in greatest power to be the chief in the persecution of Gods children The mighty are gathered together against me 3. A good conscience especially in the particular for which a man is pursued giveth greatest comfort in the time of trouble Not for my transgression nor my sin O Lord. 4. Albeit the Persecutors of the godly cannot finde a fault in them for which they may pursue them yet will they devise some challenge and make a great businesse to accomplish their designe They run and prepare themselves not for my fault 5. The Lord will let the plot go on and the danger of the godly grow as if he minded not to take notice of it that he may first put his children to prayer and then appear in the fit time Awake to help me and behold Ver. 5. Thou therefore O LORD God of hostes the God of Israel awake to visit all the heathen be not merciful to any wicked transgressours Selah 6. They return at evening they make a noise like a dog and go round about the City 7. Behold they belch out with their mouth swords are in their lips for who say they doth heare From his repeated prayer and complaint presented the second time Learne 1. In time of straits we should set our eyes most upon those stiles of God which most serve to strengthen our faith especially such as hold forth his power and good will to employ his power for us Thou therefore O Lord God of hostes the God of Israel awake 2. Counterfeit Professors and professed Pagans are all one before God in effect and the counterfeit Professor will be as ready an instrument to persecute the godly as a professed enemy for so is Saul and his followers named here Awake to visit all the Heathen 3 Although the Lord beare with the wicked a while he will at last take order with hypocrites and obstinately malicious transgressors Awake to visit all the Heathen be not merciful to any wicked transgressor 4. From the time that Persecutors have once resolved cruelty they cease not to pursue their purpose but like bloody dogs they run to and fro till they catch their prey they are busie all the day and set watches in the night to hurt the man they would have They return at evening they make a noise like a dog and go round about the City 5. Resolved obstinacy in sinne taketh away all remorse of conscience all feare of God and shame before men and maketh men openly avow their wickednesse yea and their cruel hearts will vent their bloody purpose when they think they are sure to accomplish their designe Behold they belâ—…h out with their mouth swords are in their lips for who say they doth heare Ver. 8. But thou O LORD shalt laugh at them thou shalt have all the heathen in derision 9. Because of his strength will I wait upon thee for God is my defence 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies In the third place he declareâ—…h his considence to be delivered and doth make sweet use of his saith for keeping up his heart under his trouble Whence learn 1. The first fâ—…it of an humble Prayer is a spiritual delivery of a mans oppressed spirit granted to him by faith and assâ—…ance of an outgate as here and many times elsewhere appeareth 2. When faith seeth God to be a friend it scorneth all opposition of whatsoever enemies few or many all is one to the clear-sighted beleever But thou O Lord shalt laugh at them thou shalt have all the heathen in derision 3. How weak soever the beleever finde himself and how powerful soever he perceive his enemie to be it is all one to him he hath no more to do but to put faith on work and to wait till God work because of his that is the enemies strength I will wait upon thee saith he to the Lord for God is my defence 4 When faith
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the
Lord the motions of body and soul of the victor are the work and upstirring of God within him and the operation and effects wrought by the instrument are the works of God without the victor for he it is that shall tread down our enemies PSAL. LXI To the chief Musician upon Neginah A Psalm of Devid DAvid now in his exile maketh his addresse to God in 〈◊〉 sad condition ver 1 2 3. And is comforted in the Lord and perswaded of his present and future happinesse ver 4 5. And of the perpetuity of the Kingdome of Christ represented by him to the comfort of all Christs subjects in all ages ver 6 7 8. Ver. 1. HEar my cry O God attend unto my prayer 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher then I. 3. For thou hast been a shelter for me and a strong tower from the enemy 〈◊〉 In his sad supplicication he prayeth for a comfortable receiving of his request and for a comfortable rest of his soul on God himself through Christ hoping to be heard because he was resolved to look toward God and to continue praying whatsoever condition of spirit he should be in and in whatsoever part he should be and also because he had experience of Gods help in his straits in former times Whence learn 1. The best expedient for a sad soul is to run to God by prayer for comfort and to insist earnestly albeit God should seeme not to attend Hear my cry O God attend unto my prayer 3 When the godly are driven from their countrey and fellowship with the Saints and from exercise of the publike ordinances no wonder they fall in perplexity of spirit for David forced to flee to the ends of the land finds his heart overwhelmed within him 4. It is exile indeed to be secluded from the liberty of publike ordinances and it is our home to be where God is publikely worshipped for David counteth himself cast out unto the ends of the earth when he is debarred from the Temple of the Lord. 5. Albeit a man were never so farre banished from the free society of the Church and communion with Gods people in ordinances yet he is still within cry unto God from the ends of the earth will I cry unto thee 6. There is a rock of refuge for safety and comfort to the exiled and perplexed Saint which is able to supply all wants and to sweeten all sorrows and this is the Rock of Gods felt friendship in Christ from heaven represented by the visible rock of Sion where the Tabernacle and mercy-seat was situate the appointed trusting place where God did receive the prayers of his people and did answer them from heaven when David could not come to the typical mount oâ—… rock he prayeth to have accesse to the thing signified lead me to the Rock that is higher then I 7. Sensible and comfortable communion with â—…od is a mystery spiritual which mans wisdome oâ—… power cannot discover nor bring unto him but God himself must reveal and must renew the revealing of himself to a soul in trouble and must make a mans soul to apply it selt to him powerfully else a man cannot feel this comfortable fellowship with God more then a blinde man can sinde out what is removed from him or a weak childe can go not being led or a man can reach up to a steep high place not being lifted up unto it Therefore must the Lord himself draw us near to himself and lift us up to himself lead me to the rock that is higher then I. 8. This spiritual felt communion with God is able to put a man farre from the reach of any enemy 〈◊〉 doth make a soul quietly to rest it self from fear of trouble how great soever the external danger can be â—…s David many times felt by experience for thou hast been a shelter unto me and a strong tower from the enemy 9. A beleevers resolution for depending on God and praying to him in hardest conditions and his present use making of former experiences as they do serve much for strengthening of his faith in prayer so they are the nearest means that can be for coming by a renewed sensible comfort as heâ—… we see for David resolveth from the end of the earth I will cry and prayeth lead me to the rock and saith Thou hast been a strong tower to me and so comfort doth follow quickly after this preparation as the next verse doth shew Ver. 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah 5. For thou O God hast heard my vowes thou hast given me the heritage of those that feare thy Name Here he is comforted in his exile and made to be at home in his spirit by reason of the present sense of Gods favour to him and of his confirmed hope of the performances of the promises made unto him Whence learn 1. The Lord can give such satisfaction to a sad heart in the time of its trouble that the trouble may turne to be no trouble even while it lieth on still as here is to be seen in Davids comfort who speaketh as if he were restored while he is yet in exile 2. Spiritual consolations in temporal troubles do both give satisfaction to a soul for the present and for time to come for everlasting happinesse I will abide in thy Tabernacle for ever his hope is that not only he shall be restored to the fellowship of the Saints at the Tabernacle in Ierusalem but also that he shall be in Gods company in heaven represeted by the Tabernacle and that for ever 3. True consolation standeth not in earthly things but in things heavenly and things having nearest relation thereto for Davids comfort was noâ—… so much that he should be brought to the Kingdome as that he should be brought to the Tabernacle and to heaven by that means I will abide in thy Tabernacle 4. Sincerity setteth no term-day to Gods service or to the seeking of communion with him I will abide in thy Tabernacle for ever 5. The ground of all spiritual consolations is in the mercy and grace of God offered to us in Christ represented by the wings of the Cherubims stretched out over the mercy-seat There fâ—…ith findeth a rest and solid ground able to furnish comfort abundantly I will trust in the covert of thy wings 6 Accesse to God in prayer and approbation of the conscience and the sincere pouring forth of the heart melâ—…ing with present felt sense oâ—… Gods love do strengthening early the assurance of everlasting communion with God for thou O God hast heard my vowe 7. As spiritual comfort in time of trouble granted to a beleeve is indeed the earnest of everlasting life so should they to whom soever the earnest is given make reckoning that by this earnest the inheritance is confirmed unto them by way of
to give him more comâ—…ort then what is most comfortable in this world yea to make life it self without the feeling or hope of feeling â—…his love to be little wâ—…th to hâ—…m Thy loâ—…g kindnesse is better then life 3. Rich experiences of the felt love of God in the use of the meanes deserve to be brought forth to the praise of God when it may glorifie him Because thy loving kindnesse is better then life my lips shall praise thee 4. One proof of Gods loving kindnesse towards us is reason abundant for us to blesse God for ever thereafter and to acknowledge him the fountain of blessings even to our selves whatseever change of dispensations we shall meet with Thus will I blesse thee while I live 5. As our assurance of Gods love unto us and of hiâ—… purpâ—…e to blesse us doth serve to prepare us for straits and difficulties hereafter so also for praying to God with confidence to be helped in whatsoever change of condition we may fall into afterwards Thus will I blesse thee while I live I will lift up my hands in thy Name to wit as a man engaged to depend upon thee to call upon thee as my need requireth and a man particularly encouraged by thee and confirmed by experience from thy former helping of me that I shall have a good answer from thee who hast manifested thy self unto me by Word and works 6. The spiritual life of the soul hath its own food as well as the bodily life of nature and the life of the godly is not so barren so sad and uncomfortable as the world doth beleeve They have their hid Manna and the water of life solid and satisfactory consolations and joy in the holy Spirit wherewith strangers do not intermeddle of which joyes the sweetest morsels of delicate banquets are but shadowes My soule shall be satisfied as with marrow and fatnesse 7. Such as do hunger and thirst after communion with God in Christ and do resolve to spend their life in Gods service may promise to themselves that they shall feel sweet satisfaction in this course and with David say My soule shall be satiâ—…fied as with marrow 8. Spiritual joyes are not like carnal joyes which end in sadnesse but they resolve in glorifying and do make the very outward man partaker of the benefit therefore doth the Psalmâ—…st adde And my mouth shall praise thee with joyful lips 9. The way to finde refreshment spiritual is beside publike ordinances to give our selves to spiritual exercises in secret at such times as our necessities civil and natural may best spaâ—…e and then and there to recall to minde what we have heard seen or felt of Gods Word or working and to keep up our thoughts upon this holy subject by prayer soliloquie and meditation as David sheweth to us the example When I remember thee upon my bed and meditate on thee in the night-watches 10. As one experience should call another to remembrance so the calling of experiences to our memory should oblige and encourage us in all conditions joyfully to make use by faith of Gods standing offer of grace to us in Christ shadowed forth by the wings of the cherubims stretched out alwayes over the mercy-seat Because thou hast been my helper therefore in the shadow of thy wings will I rejoyce for here and here only is the remedy of all sinne and misery Ver. 8. My soule followeth hard after thee thy right hand upholdeth me From the second fruit of the gracious answer given to Davids prayer that is from his giving the glory of the acts of grace which he did unto God the furnisher thereof Learne 1. The Lord useth to exercise the soules of his own children with sense of desertion and withdrawing of his presence one way or other This is presupposed in Davids following after the Lord when he felt him retiring himself as it were 2. A believer in God cannot endure a thought of separation from God nor forbear to seek after God when he misseth his presence but will use all meanes to recover the sense of his presence which he hath felt before My soule followeth hard after thee 3. It is our wisdom to reflect upon and acknowledge the grace of God in us and upon the acts of our saith and love toward God for our own strengthening as David doth here saying My soul followeth hard after thee 4. Although the exercise of gracious habits be our acts yet the enabling of us to bring these acts forth is the Lords work who giveth us both to will and to do of his own good pleasure and as it is our duty to acknowledge this so is it the fruit of our feelings of Gods help to professe it My soul followeth hard after thee but by what power strength and furniture doth he this Thy right hand upholdeth me 9. But those that seek my soul to destroy it shall go into the lower parts of the earth 10. They shall fall by the sword they shall be a portion for foxes The third fruit of the answer of his prayer is assurance given that his enemies shall be destroyed for it is revealed to him that Saul should be slain by the sword he knew by revelation that his carcasse should lie in the fields a prey for foxes and wilde beasts Whence learn 1. The deadly and unreconcileable enemies of Gods people hating them for a good cause do draw destruction on themselves Those that seek my soule to destroy it shall go down to the lower parts of the earth 2. It is agreeable with Gods justice that bloody enemies of Gods people be punished by their bloody enemies God can stirre up the wicked against the wicked to avenge the wrongs done to his children They shall fall by the sword they shall be a portion for the foxes 3. The Lord to ease the hearts of his oppressed children doth sometimes before hand make them foresee the destruction of their adversaries whether by teaching them in an ordinary way to apply the general sentences of the Scripture unto them or in a more special way revealing his minde as he seeth fit as here They shall fall by the sword c. 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped The last fruit of his prayer is assurance that he shall be King and that all the godly shall be comforted by this means and that his righteousnesse shall be cleared against all the calumnies of the wicked Whence learn 1. Howsoever it may go hard with the righteous and their enemies may prosper for a time yet their lot shall be changed to the better at length and when heâ—… enemies are born down their head shall be lifted up and whatsoeveâ—… is pâ—…omised unto them they may be as sure of it as if they had pâ—…ssion of it yea they may stile themselves by the title whiâ—…h Gods â—…ord hath given unto them as David doth
in his particular calling him elâ—… King now when he was a baniâ—…ed man in the wildernesse of Iudah The King shall rejoyce saith he 2. The tâ—…ue ground of a beleevers joy is not the gift he receiveth from God how great soever it may be but the good will of the giver even God himself The King shall rejoyce in God 3 Every true worshipper of â—…od whose property is tâ—…uly to feare the tâ—…ue God and the cogniâ—…ance of whose sinâ—…y is his on ciencâ—… king of an oath shall have matter oâ—… gloâ—…iation after while pâ—…nt suffering in time of trial Every one that sweareth â—…y himâ—… all glory 4. The born-down righteousnesse of hâ—…dly aâ—…o their cause by the lies slanders and calumâ—…ies oâ—… the wicked shall be brought to light in due time and the wicked mâ—…e ash med of their lies The mouth of them that speak lies shall be stopped PSAL. LXIV To the chief Musician A Psalme of David THis Psalme hath two parts In the former is Davids heavy complaint unto God against his deadly enemies laid forth before God in sundry particular evidences of their malice ver 1 2 3 4 5 6. And in the latter part is the Lords comfortable answer unto him by giving him assurance of Gods judgement coming on them to their own and others astonishment and to the comfort of the godly ver 7. 8 9 10. Ver. 1. Heare my voice O God in my prayer preserve my life from feare of the enemy 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of iniquity In his prayer he requesteth first in general for delivery of his life from the secret plotting and oftenpractising of his enemies against him Whence learn 1. Present danger is able to force out cryes to God and such earnest prayers poured out in extreme necessity shall not want an answer â—…eare my voice O God in my prayer 2. The danger cannot be so great wherein help may not be had from God he is so near to a supplicant so powerful and so ready to save the man who hath made God â—…is eâ—…ge Preserve my life from feare of the enemy 3 God can so overrule and outwit the devices of our enemies that they shâ—…ll either not light upon the meane whereby they might overtake us or shall make them misse of their intent in case theiâ—… device be probable Hide me from the secret counsel of the wicked 4. What the wicked cannot do against the righteous by craft they will pursue with open violence but God as he is wiser in counsel and able to be fool them so is he stâ—…onger in power and able to break them Hide me from their insurrection 5. That we may have the greater confidence to be delivered from our enemies we had need to be sure we are in a good cause and that our adversaries have a wrong cause Hide me from the workers of iniquity Ver. 3. Who whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 5. They encourage themselves in an evil matter they commune of laying snares privily they say Who shall see them 6. They search out iniquities they accomplish a diligent search both the inward thought of every one of them and the heart is deep Here he complaineth of his enemies and layeth forth several degrees of their desperate wickednesse before God as so many arguments to strengthen his saith and hope for delivery from them Whence learne 1. The benefit of a good cause and of a good conscience appeaâ—…eth bâ—…st in a strait when nothing can help a man against his enemies save God alone as here appeareth in Davids case 2. Calumnies and slanders against the godly are very cruel weapons for not only hurt they the estimation of their good cauâ—…e and personal good behaviour but also do stirre up all men to take their lives They whet their tongue as a sword and bend bend their bows to shoot their arrows bitter words 3. There is no fear against a privy slander a man is wounded ere he is aware and no mans innocency or integrity of life can be a guard against the shot of a calumniators tongue they shoot in secret at the perfect suddenly do they shoot at him 4. Because only God can heal the wound of a slander and sustaine the man in the conscience of his good cause and carriage till he clear him the righteous must content himself to referre the matter to God as David doth here 5. Gâ—…dlesse men are dangerous enemies for they fear not God and so have no powerful restraint within them from doing any mischief and the more they sinne they take the greater boldnesse to sinne more they encourage themselves in an evil atter 6. The wit and wickednesse which is wiâ—…hin themselves will not suffice their devillish intention therefore they seek all help they can finde from without They commune of laying snares privily 7. They seek how they may overtake the mans person after they have killed his good name and cause with calumnies and bitter aspersions Yea Satan so blindeth them that they neither look to God the avenger of such plots and practises nor do they consider that God seeth them and they think their pretences before men are so thick 〈◊〉 covering that no man can see through them They say Who shall see them 8. If there hath been any slander of the upright mans misdemeanour in any former time which for the falshood of it is evanished they make search after it to waken it up again and if there be any possibility to devise new inventions with any probability they go about it busily yea they search hell it self to finde out how to bring a mischief upon the upright They search out iniquities they accomplish a diligent search 9. Last of all their wickednesse is unsearchable the uncontrolled bent of their wicked wit and will assisted with what Satan can suggest furnish and stirre up all is imployed and it is hard to say whether their wit or will be most wicked and do draw nearest to hell but it is sure to say of both Both the thoughts of every one of them and the heart is deep Ver. 7. But God shall shoot at them with an arrow suddenly shall they be wounded 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing 10 The righteous shall be glad in the LORD and shall trust in him and all the upright in heart shall glory In the latter part of the Psalm is set down his prayer and confidence of justice to be executed against his enemies and mercy to be shewn to him and to all the godly Whence learn 1. The godly want not a friend to
avenge their quarrel God will shoot against wicked archers and not misse the mark â—…ut God shall shoot at them with an arrow shall they â—…e wounded 2. Where desperate malice is seen there sudden mischief may be foreseen that it shall light upon the malicious suddeâ—…ly shall they be wounded 3. The wicked adversaries of Gods people are destroyers of themselves by their opposition unto them for as they thought to do unto Gods children God doth to them So they shall make their own tongue fall upon themselves 4. Sometimes God will make the wicked spectacles of his judgement to the affrightment of all that knew them and do see their plague All that see them shall flee away 5. The judgement of the wicked should be all mens lesson and all sorts of people shall learn by their plagues to know Gods justice and terrour And all men shalâ—… feare and declare the works of God 6. Not every spectator of Gods work giveth glory to God but they only who compare his Word with his works and through the vaile of means and instruments do look to God the righteous Judge of the world They shall declare the work of God for they shall consider wisely of his doing 7. When wo and wrack doth come upon the wicked then doth joy and comfort come to the godly not so much for the dammage of the wicked as for the manifestation of the glory of God The righteous shall be glad in the Lord. 8 As the Lords mercies do confirm the faith of the righteous so also do the works of his justice They shall be glad in the Lord and shall trust iâ—… him 9. The delivery of one of the godly is a pledge of the like delivery to â—…ll in the like case and as one so all and every one of the righteous and upright in heart shall triumph at length over all enemies and make their boast of God All the upright in heart shall glory PSAL. LXV To the chief Musician A Psalme and Song of David THis Psalme is all of Gods praises The Proposition that he is to be praised is set down ver 1. The reasons of his praise unto the end are nine The first whereof is because he heare h prayer ver 2. The second because he mercifully pardoneth sins ver 3. The third because of his gracious purpose and powerful prosecution of the decree of election of his own redeemed onâ—…s ver 4. The fourth because of his defending of his Châ—…rch in all places ver 5. The fifth is from his strength manifested in the framing and setling of the mountains ver 6. The sixth from his wise and powerful over-ruling of all unruly and raging creatures ver 7. The seventh is from his preventing of troubles which are coming to his Church by terrifying all Nations at the beholding of the tokens of his displeasure against the enemies of his people ver 8. The eighth argument is taken from the joyful peace granted sometime to his people ver 8. The ninth Argument of Gods praise is from the rich plenty of all necessary food from year to year which God provideth for maintenance of man and beast and specially of his people Israel in their land ver 9 10 11 12 13. Ver. 1. PRaise waiteth for thee O God in Sion and unto thee shall the vow be performed From the Proposition concerning his purpose to spend this Psalm only in praising of God Learne 1. Although prayer and praises do alwayes agree well yet some time may call for praises and for the work of praise only and may take up the whole man for a time as here 2. How mournful a condition soever the Lords people may be in yet God is preparing thereby matter for his own glory Praise waiteth for thee And whatsoever matter of praise be seen or whatsoever measure of praise be given unto God by his people more is due to him and more is making ready for him Praise waiteth for thee 3. Although the rest of the world be senselesse of Gods benefits yet his Church must set about the work of his praises and shall be enabled to give him praise Praise waiteth for thee O God in Sion 4. As it is the duty of every man who doth seek deliverance from trouble or any other benefit from God to oblige himself to praise God for it so it is the Lords manner to gaine to himself praise by granting prayers and to purchase the performance of praises promised unto him Unto thee shall the vow be performed Ver. 2. O thou that hearest prayer unto thee shall all flesh come From the first reason of the Lords praise Learn 1. The hearing and granting of prayer is the Lords property and his usual practice and his pleasure and his nature and his glory O thou that hearest prayer 2. The readinesse of the Lord to hear prayer doth open the door of accesse to all sorts of people who are sensible of their own frailty and necessities and do know his readinesse to relieve them Gentiles as well as Jewes shall come unto him O thou that hearest prayer all flesh shall come unto thee Ver. 3. Iniquities prevaile against me as for our transgressions thou shalt purge them away From the second reason of the Lords praise Learn 1. Sin is a sore adversary and many times prevails over us and drawes on troubles on us which makes us know the ill of it better then we knew before the committing of it Iniquities prevaile against me 2. Whatsoever be the sins of the people we live amongst let us make special accompt of our own guiltiness in the point of confession as David doth here when he saith Iniquities prevaile against me 3. Our sins should be looked upon not to chase us from God but to humble us and drive us to seek pardon and purgation from the Lord whose free grace only can take sins away Iniquity prevails over me as for our transgressions thou shalt purge them away 4. The holy Prophets and Pen men of Scripture have no grounds of hope for pardon of sin save those which are common to the meanest of Gods people for David in his confession cometh in by himself alone aggravating his own sins most Iniquities prevail against me saith he But in the hope of pardon he joyneth with the rest of Gods people saying As for our transgressions thou shalt purge them away Ver. 4. Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple From the third reason of the Lords praise Learne 1. God hath made election of some out of the rest of mankinde on whom he doth effectually bestow blessednesse Blessed is the man whom thou choosest 2. All those whom God doth effectually call and reconcile to himself and draweth into communion and society with himself are elected and blessed persons Blessed is the man whom thou choosest and causest to
dead in regard both of the purity of Doctrine and Worship and of the multiplication of persons converted unto Christ in all places God shall blesse us saith he then and what more And all the ends of the earth shall fear him PSAL. LXVIII To the chief Musician A Psalm or song of David THis Psalm is very suitable to that time when David having gotten the victory over his enemies round about did assemble all Israel and carried the Aâ—…k of God now returned from the land of the Philistines triumphantly out of the house of Obed-Edom into the City of David as a type of Christs ascension after the work of Redemption in the world In which Pâ—…lm after the manner that Moses prayed unto God or to Christ who was to be incarnate when the Ark did march David prayeth here first against the Lords enemies ver 1 2. And then for the Lords people ver 3. In the next place he exhorteth all the Lords people to praise God ver 4. and giveth twelve or thirteen reasons for it First because of his mercy to the desolate and afflicted ver 5 6. Secondly because of his wonderfulnesse and terriblenesse in delivering of his people out of bondage as appeared in his bringing of his people out of Egypt and through the wildernesse ver 7 8. Thirdly because of his fatherly care to entertain his redeemed people as did appear in his nourishing of his Church in Canaan ver 9 10. Fourthly because of the victories which he giveth usually to his people when their enemies do invade them ver 11 12. Fifthly because of the delivery which he will give to his people out of their most sad calamities as he hath oftentimes given proof ver 13 14. Sixthly because his Church is the most glorious Kingdome in the world being compared therewith ver 15 16. Seventhly because Christ the King of the Church hath all the Angels at his command to serve him and having ended the work of Redemption was to ascend gloriously for sending down gifts to his Church and ruling of it ver 17 18. Eightly because of Gods bounty to his people in daily renewed mercies till he perfect the work of their salvation ver 19 20. Ninethly because of his avenging of himself upon all his enemies ver 21. Tenthly because God hath undertaken to work over again in effect as need shall require what he hath done in bringing his people out of Egypt and in giving them victory over the Canaanites ver 22 23. whereof the experience of his power already manifested for Israel was a proof and pledge sufficient ver 24 25 26 27. Eleventhly because it was decreed by God to establish his Church and to make her strong by making Kings to become converts ver 28 29. and that partly by treading down some of her enemies ver 30. and partly by making others even some of her greatest enemies to seek reconciliation with God even her God ver 31. Twelfthly he exhorteth to praise God because of his omnipotent power in conversion of Kingdomes ready to be let forth for the defence of his people ver 31 32 33 34. and ready to overthrow their enemier and all for the strengthening of his Church for all which he exhorteeh all to blesse the Lord ver 35. Ver. 1. LEt God arise let his enemies be scattered let them also that hate him flee before him 2. As smoke is driven away so drive them away as waxe melteth before the fire so let the wicked perish at the presence of God 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce In Davids prayer against his enemies and for Gods people Learn 1. Such prayers as the Spirit hath endited unto the Saints in Scripture it is lawful and expedient for strengthening of our faith to use the same or the like words in the like case for David prayeth here as Moses prayed at the marching of the Ark Numb 10. 35. Let God arise c. 2. As the Ark was amongst the Israelites so is Christ amongst his people and what ground of confidence the Church had because of that pledge of Gods presence at tâ—…e Ark we have the same and a more sure ground of confidence in Christs incarnation represented thereby that upon every appearance of his beginning to stirre against the enemies of his work we may say Let God arise 3. The enemie of the Church are the enemies of God and esteemed haters of him because they are haters of his people with whom albeit the Lord doth beâ—…r for a while yet will he take order when he pleaseth it will not cost him much labour onâ—…y Let God arise and let his enemies bâ—… scattered 4. Although all the enemies of God make head against his people yet will they not prevaile when God appeareth they will turn back Let them also that hate him flee before him 5. Whatsoever strength of forces or number the enemies of Gods people have in appearance it is nothing before God but like smoak before the winde and waxe before the fire As smoak is driven away â—…s waxe melteth before the fire so let the wicked perish at the presence of God 6. Albeit the Lord exercise his people with affliction and with grief for a while yet he alloweth unto them comfort and joy whatsoever become of their enemies But let the righteouâ—… be glad 7. The only true matter of the Saints joy is God himselfe and his manifested presence and he will not be pleased except his children lift up their hearts and comfort themselves in him above and against all grief and sense of whatsoever enemies opposition Let them rejoyce before God yea let them exceedingly rejoyce Ver. 4. Sing unto God sing praises to his Name extoll him that rideth upon the heavens by his Name JAH and rejoyce before him From his exhortation of the Church to praise God with the joyful voice of singing Learn 1. Vocal singing of praises unto God is a moral duty and a part of his holy worship frequently called for in Scripture Sing unto God sing praises to his Name 2. Our thoughts of God should not be base but high and heavenly lifting his Name up above the most glorious creatures all they beiâ—… but his servants as he pleaseth to make use of them Extoll him that rideth upon the heavens 3. The Lord is onely and properly woâ—…thy of praise because he onely hath his being of himself and giveth beâ—… to all things which are beside himselfe His Name is JAH 4. The Lords praises are his peoples advantage and the true matter of their confidence and joy Sing praises to him and rejoyce before him Ver. 5. A Father of the fatherlesse and a Iudge of the widowes is God in his holy habitation 6. God setteth the solitary in families he bringeth out those that are bound with chaines but the rebellious dwell in a dry land From the first râ—…on of the exhortation to praise God Learn 1. The Lords
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
carefully be observed and remembered and made use of This is a Psalm to bring to remembrance 2. What hard condition we have been in before we may fall into the like again and the same gracious means we have used before in seeking our relief of God we should use again and what words of prayer we have used before we may use again without any either needlesse affectation of other words or superstitious tying of our selves to the same words as the example of David teacheth us when we compare the end of the 40. Psalm with this Psalm Ver. 1. MAke haste O God to deliver me make haste to helpe me O LORD From the first petition Learn 1. Though death or danger of it were never so near God can come quickly and prevent it and prayer is a swift messenger which in the twinkling of an eye can go and return with an answer from heaven as this abrupt beginning of his prayer doth teach us O Lord to deliver me These words make haste are not expressed in the Original for the haste was so great as he could not expresse it till he drew his breath 2. As we have need of help God will make haste unto our help Make haste to help me O LORD Ver. 2. Let them be ashamed and confounded that seek after my soule let them be turned backward and put to confusion that desire my hurt 3. Let them be turned back for a reward of their shame that say Aha aha From the second petition Learn 1. The more that the enemies of Gods people do promise to themselves certainly to destroy such of the Saints as they do pitch upon when their plot shall be ripe and fixed when God doth disappoint them they are the more confounded and ashamed Let them be ashamed and confounded who seek after my soule or my life 2. All the enemies of Gods children shall at last think shame of their injuries done to them and evils which they have wished unto them to wit when they shall know whose children they are and what interest God hath in them then at last shall they flee and hide themselvs for shame Let them he turned backward and put to confusion that desire my hurt 3. The damage of the godly is the delight of the wicked and an enemy to the godly is he that laughs and scorns at the misery of the godly They say when they see them in trouble Aha aha 4. Albeit what shame the wicked do put upon the godly for righteousnesse or for their sufferings for righteousness is not the shame of the godly but the shame of the enemies who do what they can to expose the godly to shame yet shall the enemies have shame yet more for their pains and the terrible wrath of God shall chase them out of Gods presence Let them be turned back for a reward of their shame that say Aha aha Ver. 4. Let all those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified From the third petition Learn 1. Whatsoever be our own hard condition at any time we should seek the welfare and prosperity of the rest of Gods children and it is the property of each of the godly in their trouble to wish all the rest to be partakers of the blessednesse which their own soul doth seek after but not to be like to them in trouble or bonds Let all those that seek thee rejoyce and be glad in thee 2. If one of the godly be delivered out of his troubles all the rest who did pray for the delivery should rejoyce in God also as for a benefit given to themselves Let all those that seek thee rejoyce and be glad in thee 3. The godly do not desire deliverance to themselves or their fellows except in Gods way in a cleanly and holy way and the more of God is seen in the delivery of his servants the more are they glad in the Lord They are those that love Gods salvation 4. It is a most suitable service for the Saints to be alwayes praising God Let those that love thy salvation say continually The Lord be magnified Ver. 5. But I am poor and needy make haste unto me O God Thou art my help and my deliverer O LORD make no tarrying From the fifth petition Learn 1. Albeit we be not in such a condition as we wish all the godly were in yet let us lay out that condition before a pitiful God and submit our selves to him in the condition wherein we are But I am poor and needy 2. The sense of a hard condition is a preparation and a ground of hope to be brought out of it to a better I am poor and needy make haste unto me O God 3. Whatsoever dispensation we shall meet with we should hold fast the claim of faith and of our interest in God Thou art my help and my deliverer 4. Having setled our dependance upon God we may without being mistaken of God speak all our desires to him and having done so should leave our supplication and case at his feet with confidence O Lord make no tarrying PSAL. LXXI THis Psalm is a Prayer of David in his old age requesting for delivery from the conspiracy of Absalom wherin he wrestleth with the Lord by servent supplication 〈◊〉 in seven petitions all tending to this purpose that he may delivered to ver 14. and from ver 14. to the end we have his confidence to be delivered set forth in foure evidences thereof Absalom here is not named nor is the particular case set down otherwise then in general expressions that so it may serve the better for the larger use of the Church of God and of the particular members thereof in their afflictions Ver. 1. IN thee O LORD do I put my trust let me never be put to confusion The first petition is general wherein he professeth his confidence in God and prayeth that he be not put to confusion Whence learn 1. As long as a childe of God doth live in the world he must look for new afflictions as here the experience of the Psalmist tossed in his old age doth warne us 2. Look how many new troubles do befall Gods servants so many new messengers are sent of God to call them to him so many new errands are furnished unto them so many new petitions are put in their mouth and so many pressing necessities are sent to make them earnest in their supplication and frugal in making use of their interest in God by faith as here and elsewhere doth appear 3. He that cometh to God must beleeve in him and fasten his faith on God and avow it how weak soever he finde it to be In thee O Lord do I put my trust 4. Albeit such as beleeve in God may have many tentations to mistrust God and great feares that they shall be disappointed of their hopes and for a time may seem to be disappointed and
were affâ—…ighting terrors which did threaten to separate his soul from God utterly altogether and for ever to his â—…ense and likelihood they spâ—…ke no lesse then that he was to be sound a castâ—…way Thy terrors saith he have cut me off 4. Lâ—…st of all for the manner of the assault made by those terrors upon his poor soul they are compared to wateâ—…s inclosing a man before he be aware compassing him so about that he can finde no event and like the returning of the tide compassing him daily yea like contrary tides one of them thrusting another and setting upon him on all hands together whereby the inexpressible trouble of a soul under the sense of Gods wrath is described buâ—… so as none can understand it except he who either in lesser or greater measure hath felt iâ—… and all this may bâ—…all a chilâ—…e of light Thy fierce wrath goeth over mâ—… thy terrors have cut me off they came round about me daily like waâ—…er they compassed me aboâ—…t together Ver. 18. Lover and friend hast thou put farre from me and mine acquaintance into darknesse The third and last part of the lamentation is repeated from ver 8. that there was no man compassionate towerd him 〈◊〉 none to pity him none to counsel or comfort him none to whom he might impâ—…rt his minde fully for easing of him bâ—…t his olâ—… friends and such as loved him before did faile him and forsake him and God mâ—…de it manifest that he did thrust them away from him none were to beâ—…r him company but he demeaâ—…ed himselfe to sit solitary in darknesse So then Lâ—…rn 1. Aâ—…beit a friend be made for the day of trouble and aâ—…beit it would have been an ease to have had any friends company â—…or means of câ—…fort yet he could finde none God withheld them all for the triall of his servant heâ—…e and such a heavy and comforâ—…lesse coâ—…di ion may be the lot of a beloved childe Lover and frienâ—… hâ—…st thou put faâ—…re from me and mine acquaintance into 〈◊〉 2. In that he endeth the Pâ—…alme wiâ—…hout any comfort foâ—… the time it maketh this Psalme no lesse comfortable then any other Psalme because it sheweth that he was suppoâ—…ted insensibly for the â—…ime and had comfort given to him the â—…after so much as to make this sad complaint to be turned into a song both to himsâ—…lfe anâ—…â—…o the Church and it teacheth that seeing God can sustain a 〈◊〉 secret supporting of a mans faith without comfortable sense yea and that under the saddâ—…st â—…ense of wrath therefore a believâ—… in Gâ—…d must lay hold on 〈◊〉 goodnesse Promise aâ—…d Covenant and must trust still in the Lorâ—… aâ—…beit he should seem to sâ—…ay him as the example of Heman the Ezrahite here doth teach us PSAL. LXXXIX Maschil of Ethan the Ezrâ—…ite THis Psalme is intitâ—…led Maschil or a Psalme written for instruction by Ethan the Ezraâ—…ite who afâ—…er Solomon was another of the â—…our wâ—…st men in Israel â—…is man surviviâ—… the glory of Solomons Kingdome and beholding the diminishing oâ—… the glory of Davids house lamenteth the desolation thereof unto God The Psalme hath three parts In the fiâ—…st he setteâ—…h his saith upon God and laboureth to strengthen it against the teâ—…ation which was boyling in his breast to veâ—… 9. In the second part he expoundeth the â—…umme of the Covenant of Grace made between God and Christ typiâ—…ied by David wherein indeed albâ—…it David hath his own interest yet the substaâ—…ce was tâ—… be found only in Christ who came of David according to thâ—…â—…esh from ver â—…9 to 38. In the thiâ—…d part is a lamentatioâ—… of the apparent dissolving of this Covenant with Davids 〈◊〉 and a prayer for repairing the ruines of haâ—… Kingdome 〈◊〉 the glory of God which prayer he 〈◊〉 himselfe shall be granted From the inscription Learn 1. Wisdome doâ—…h not exempt a man from grief and anguish from tentation of faiâ—…h and hard exercise of minde for here is another exâ—…mple beside Heman to wit Ethan the Ezrahite a man of the â—…ame family with Heman 2. The Lord dâ—…th 〈◊〉 unto men their inâ—…ard exercises that one may have his trouble foâ—… one â—…ause and another have it â—…or â—…th 〈◊〉 cauâ—…e as it pleâ—…seth him to measure out in his wisdome 〈◊〉 Heâ—…ans â—…ouble is made abouâ—… his own pâ—…ivate condition but Ethans trouble is about the publiâ—…k calamity of Church an Kingdome Not thaâ—… we think â—…eman â—…as insensible of the publick or Ethan not acquainted with trouble for his own paâ—…ticular also but becâ—…use the Lord will have the one exemplary in the one sort of exercise and the other â—…xemplary in the other sort of exercise and will have the exercise of both to be the instruction of his people Maschil of Heman and Ethan both Ver. 1. I Will sing of the mercies of the LORD for ever with my mouth will I make known thy faithfulnesse to all generations Before he utter his tentation or bring forth his lamentation for the apparently dissolved Covenant between God and David he obligeth himselfe to maintain the glory of the mercy and faithfulnesse of God ver 1 〈◊〉 in relation to the stability of the Covenant made with David particularly ver 3 4. and to this end he strengtheneth his faith by a numbor of reasons to ver 19 The fiâ—…st is from his resolution to hold fast the bâ—…liefe of Gods mercy and faithfulnesse notwithstanding it did at this time seem thâ—…t God had dissolved the Covenant with Davids house Whence learn 1. Whatsoâ—…ver promises the Lord hath made to his people they must not wonder albeit sometime he makes it very improbable to carnall sense and reason that ever they shall be performed for this is needful for the exercise of faith as in this example we see 2. In the conflict of faith with misbelief it is wisdome for the believer to suppresse the suggestions of unbelief to take part with saith to break through the throng of desperate thoughts and without disputation close with the mercy of Good and with the faithfulnesse of his Word and to avow faith and to engage himsâ—…lfe to maintain faith before he utter his tentation unto misbelief or suffer it to vent it selfe as here the Psalmist doth reâ—…ch by his example saying I will sing of the mercies of the Lord for ever c. 3. The mercy of God and the faithfulnesse of God are two strong pillars of confidence in God mercy to take away sin and miâ—…ery and faithfulnesse to perform all the promises of every good unto the believer I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulnesse to all generations Ver. 2. For I have said Mercy shall be built up for â—…ver thy faithfulnesse shalt thou establish in the very heavens He addeth a reason of his resolution to give the glory of mercy and truth unto God because he was pe swaded the work of Gods mercy promised to
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
and able to be helpful to his people I have laid help upon one that is mighty 4. He sheweth the cause of his preseâ—…ment to be his owne free love and good will I have exalted one chosen oâ—…t of the people 5. He nameth him and his offiâ—…e I have found David my servant 6. He telleth of his spiritual furniture figured sorth by anointing With my holy Oile have I anointed him Whence learn 1. Albeit the Lord hath alwayes a special care of the governing of his people yet doth he not at all times alike clearly make manifest this care by giving comfortable Governours he hath his own times as to hide his face in this particular so his own then also when to shew his love Then thou spakest 2. The Lords minde is not to be found by conjectures but by his Word revealed to his holy Prophets Then thou spakest to thy holy One in vision and said 3. As the Loâ—…ds people stand in need of a good King a man of power able and willing to be helpful to the subjects and not hurtful so God must be the inabler of him and designer of him after the way he pleaseth and the maker of him to be effectually helpful I have laid help upon one that is mighty 4. It is conducible to the intent a Ruler may be helpful to the subjects that there be some naturall tie between him and them for this God did provide for in the appointing comfortable Governours over his own people I have exalted one chosen out of the people 5. That one is preferred before another or advanced to any place of power or trust over others in mercy it is of Gods grace free choice and good will I have exalted one chosen out of the people 6. The man who must in his government do good to Gods people must be a man for God Gods servant not by office and duty onely but of a set purpose also I have sound David my servant 7. The man whom God imployeth in Government for his people must be furnished with gifts and graces of his Spirit figured by holy oyle With my holy oyle have I anointed him 8. As David was in type so Christ is in truth and in all respects more eminently then Davidâ—… strong helper mighty to save appointed of the Father to help us in all cases and to whom we are directed to go that we may finde helpe on whom helpe doth lie in whom we shaâ—… surely finde help he is one of our kinde taken out from among the people acquainted with the meanest condition his subjects can be in exalted to be a Prince and a Saviour chosen and predestinated as man for the office before the world was devoted to the service of the Redemption sanctification government and salvation of his people and filled as man with the holy Ghost above measure that out of his fulnesse we may all receive grace for grace of whom it is most really true With my holy oyle have I anointed him Ver. 21. With Whom my hand shall be established mine arme also shall strengthen him From this ver to the 38. he bringeth forth tenne promises as so many heads and articles of this Covenant whereof this is the first concerning assistance to be given to David in type and to Christ more substantially and in more eminent effects Whence learn 〈◊〉 As to David in his Kingdome so to Christ as man in his Kingdom God hath engaged his outwardly assisting power constantly With whom my hand shall be established 2. As to David so to Christ full furniture of power for all the parts â—…f government is pâ—…omised in favour of all the subjects of his Kingdomâ—… Mine arme also shall strengthen him as the work is great or difficult divine strength shall enable him to go about it and do it Ver. 22. The enemy shall not exact upon him nor the sonne of wickednesse afflict me The second promise is that as Davids subjects albeit they had many battels yet were they not subdued in his time nor made tributaries to their enemies nor made miserable by them so shall Christs subjects and kindly converts unto him be sound during his time which is from generation to generation and for ever albeit troubled by the spiritual enemies of his Kingdome yet they shall not be made tributaries voluntary servants or miserable slaves to them for sinne shall not have dominion over them nor shall Satan or persecuters have such power as to drive them away from their liege Lord Jesus Christ the true David the true King of the Iâ—…rael of God The enemy shall not exact upon him nor the sonne of wickednesse afflict him or make him really miserable for all things shall work together for their good Ver. 23. And I will beat down his foes before his face and plague them that hate him The third promise is of the destroying the enemies of Davids and Christs Kingdome which albeit they should not want enemies both open enemies openly envading the Kingdome or opposing it to their power and also inward secret enemies who in heart should wish the hurt and harm of their Kingdom yet God should destâ—…oy as Davids enemies so far as might serve the type so Christs enemies more eminently and in a more compleat manner and measure I will beat down his enemies before his face this is for open enemies I will plague them that bate him this is for secret intestine enemies in special both these sorts shall be permitted to exercise Christs subjects but shall at length be fully destroyed Ver. 24. But my faithfulnesse and my mercy shall be with him and in my Name shall his horne be exalted The fourth promise is for removing all difficulties and impediments which might hinder the growing of Christs-Kingdom and of his subjects unto full glory for here the promiâ—…e as it relates unto the type hath not the accomplishment clearly and fully Whence learn 1. There are two things which do oppugne and assault faith the one is the greatnesse of the work and benefit promised the other is the sinnes of these to whose behoof the promise is made but Gods faithfulnesse and mercy promised to be with Christ for the benefit of his subjects doth answer both those obstacles for Gods promise must be accomplished how great things soever he hath promised there is nothing too hard for him and Gods mercy taketh away the obstacle of unworthiness and ill-deserving by reason of sin Mercy holdeth truth on upon the course thereof toward us when justice otherways might break it off from us But my faithfulnesse and my mercy shall â—…e with him 2. The subjects of Christs Kingdom want not matter of gloriation albeit they have nothing in themselves to boast of Gods power misdom goodnesse and mercy manifested in the Word is the only ground of their gloriation In my Name shall his horne be exalted for when Christs subjects glory in God through him Christs glory is exahed in Gods Name Ver. 25. I will
My loving kindnesse I will not take from him nor suffer my faithfulnesse to faile Ver. 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holinesse that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sunne before me 37. It shall be established for ever as the Moone and as a faithful witnesse in heaven Selah After the articles of the Covenant he subjoyneth the confirmation of it first by the subscribed Peomise of God â—…or evidencing of the immutability of it ver 34 Secondly by ratification of his oath formerly made for the stabiliâ—…y of it ver 35. Thirdly by witnesses and pledges oâ—… the induâ—…ance of it to wit the Sunne and the Moone ver 36. 37. Whence learn 1. Albeit the sinnes of Gods children do bâ—…eak the Covenant on their paâ—…t veâ—… do they not dissolve the Covenant on Gods part or make God to break his part of the Covenant which is to correct and chastise the sinner and bring him back by repentance and not take away his loving kindnessâ—… from the sinner My Covenant will I not break 2. Thâ—… Covenant of grace is that which is revealed in the Gospâ—…l for â—…emedy of sin and relief from wrath and what is revealed we may be sure shall not be altered My Covenant will I not break nor alter the thing that is gone out of my mouth 3. As we are 〈◊〉 to be naturally averse from beleeving God who do stand â—…n need of confirmation by his â—…ath so God by ratification of his promise by oath doth declare his will to the uttermost that we should beleeve in him and rest upon this Covenant and so make an end of controverting with him any more by â—…r misbeliâ—…f in this matter Once have I sworn 4. There can be noâ—… eater security then the true Châ—…istian hath for his salâ—…tion for God hath laid in pawn his tâ—…uth and his holinesse whiâ—…h is the glory of all his attributes that he will not take his loving kindnesse away from any of Châ—…ist children Once have I sworne by my holinesse that I will not lie unto David 5. The stability of Davids seed which is Christ and the peâ—…petuity of his kingdome for the comfort of all his subjects as it is confirmed by an oath and by pledges laid down for assurance thereof so hath the Lord taken the Sunne anâ—… Moone to be witnesse of this Covenant of grace as the râ—…inebow is wiâ—…nesse of that Covenant for not destroying the worlâ—… wiâ—…h a flood â—…is seed shall endure for ever and his throne as the Sunne before me 6. As the witnesses of the Covenant the Sunne and the Moon do remaine in heaven whatsoever change do seeme in them and howsoever both of them do disappear every day once and the Moon every day and every moneth seemeth to change something in the measure of her light yet is theâ—…e no question made about them but they shall appear again in due season so the Covenant of grace made with us in Christ whatsoever alterations do seem to come therin and howsoever it doth disappear at some times should not be called in question but esteemed faithful as the witnesses of 〈◊〉 It shall be established for ever as the Moon and as a faithful witnesse in heaven Ver. 38. But thou hast cast off and abhorred thou hast been wroth with thine anointed In the third part of the Psalme he falleth upon a sad lamentation and representeth the affaires and Kingdome of David as in appearance close contrary to the Covenant to v. 46 where be taketh up himself and prayeth to God â—…or remedy oâ—… all those evils and closeth the Psalme with thanksgiving and praiâ—…e In his lamentation he bâ—…oaneth fiâ—…st as it seemed to him that David and his house weâ—…e rejected of God and that in wrath v. 38. Next that the Covenant was dissolved and the Kingdome and Crown ruined â—…ogether ver 39. Thirdly that all â—…ences and strong holds were removed and thrown down ver 40. Fourthly that he was made a prey to any that pleased to spoile him and a reproach to his neighbouâ—…s ver 4. Fifthly that his enemies were assisted of â—…od and he being 〈◊〉 in bâ—…ttel was put to flight ver 42 43. Sixâ—…hly that all thâ—… priviledges and prerogatives of his Kingdome were abolished ver â—…4 Seventhly that the happinesse of his Kingdom had lasted a very short time and that â—…ll expectation of hoped for blessings were blasted and turned to matter of shâ—…me and confusion ver 45. Whence learn 1. From the order and place of the lamentation It is not time for us to enter the lists with â—…entations and doubts till first we have fixed our heartâ—… by faith in the Lords promises against all tentations and doubts and feares and appearances of evil as the Pâ—…almist doth here 2. The estaâ—…e of Christs Kingdom no lâ—…sse then of Davids Kingdom may at some times seem to humane sense in a condition quiâ—…e contrary to what is promised concerning it ' as this lamentaâ—…ion wherein the hopes of Christs Kingdom is questioned by the Psalmists tentation doth mâ—…ke evident 3. The only relief of Gods distressed people at such a time is to follow the exâ—…mple of the Psalmist that is to stâ—…engthen their faith contrary to what appeareth outwardly to sense and then lay out the doubts feares and tentations before God to be answered by him as here the Prophet doth 4. All those calamities might come upon Davids civil Kingdhm and yet this Covenant made with him as the type of Christ not be dissolved as experience hath proved because the Covenant was not made to exempt him or his family or Kingdome from the rods of men in case by their miscarriage and transgressions they should provoke the Lord for the last article in the Covenant in ver 30 31 32. expresly holdeth out the contrary Secondly because the Covenant in the main scope belonged to Christ and his spiritual Kingdom to David and his children and Kingdom as to a type and shadow of Christ and his Kingdom or as they were members of Christs Kingdome for their spiritual good 5. Sense and carnal reason may misrepresent the Lords dispensation as if it were contrary to his Covenant and Promise and contrary to what the godly do beleeve according to Gods Word as here we see comparing this lamentation with the former part of the Psalme 6. If the godly do hold fast to the Word of God and beleeve what the Lord hath promised whatsoever appear in the contrary then may they with great freedom yea and they should of duty and wisdom lay forth all their tentations and what carnal reason and sense speaketh to them before the Lord who is able to solve all doubts and satisfie faith without feare of being mistaken as this lamentation compared with what precedeth maketh manifest 7. Whatsoever calamity shall crosse the beleevers hope
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God
be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
his fixed purpoâ—…e to praise the Lord for his delivery Whence learn 1. Renewed sense of Gods favour and fresh experience of his mercy towards his children and of his justice against his and their enemies doth much refresh quiet and settle the hearts of his people and confirme their faith My heart is fixed 2. It is a part of our thanksgiving unto God to acknowledge the fruit of his gracious working for us felt upon our spirits whensoever our hearts are cheared up by him after any sad exercise My heart is fixed O God my heart is fixed 3. As it is needful to labour on the heart that it may be fitted and prepared fixed and bended for Gods worship so in special for the work of praise whereunto naturally we are most dull and indisposed then shall the work go on more chearfully My heart is fixed I will sing and give praise Ver. 8. Awake up my glory awake psaltery and harp I my self will awake early From the third part of this thanksgiving wherein he stirs up himself by all means within and without himself to set forth his sense of Gods mercy and of Gods glory in bestowing of it Learn 1. A well-imployed tongue for praising of God and edifying others is indeed a mans commendation and glory above other creatures Therefore David directing his speech toward his tongue after the manner of Orators affectionate speaking saith Awake my glory 2. Albeit the abolition of the Ceremonial Law hath taken away the roome which musical instruments once had in the stately publick instituted worship of God in the congregation yet neither is the natural private use thereof taken away nor the signification of that typical ordinance to be forgotten to wit that we of our selves aâ—… dull and unapt to holy things and that the Lords praises are above our power to reach unto them or expresse them and that we should stir up all the faculties of our soul unto this holy service as David here insinuatech to be the moral signification thereof for after he hath said Awake Psaltery and Harp he subjoyneth I my self will awake 3. As he who in earnest is wakened up to glorifie and praise God will finde himself short in abilities to discharge this work of praise so will he finde the choicest time of the day when the body is best refreshed most deservedly bestowed upon this exercise I my self will awake early Ver. 9. I will praise thee O LORD among the People I will sing unto thee among the nations From the fourth part of his thanksgiving wherein he promiseth to let all the world know the mercy bestowed upon him Learne 1. The Spirit of God who indited this Scripture made his Pen-man know that the Gentiles should have the use of his Psalmes I will praise thee amongst the People 2 David was a type of Christ in sufferings exercises spiritual and in receiving of deliveries for this promise is fulfilled in Christ and this undertaking is applied unto Christ Rom 15. 9. 3. Then do we seriously minde the praise of God when according to our place we labour to make others also know God as we know him I will praise thee among the People Ver. 10. For thy mercy is great unto the Heavens and thy truth unto the clouds 11. Be thou exalted O God above the Heavens let thy glory be above all the earth From the last part of his thanksgiving wherein he confesseth that the excellency of the glory of God doth transcend his reach and capacity and that he can follow it no further then by wishing the Lord to glorifie himself Learne 1. The matter of the joy of the Saints and of their sweettst Songs is the goodnesse of God which appointed and promised such and such mercies unto them and the faithfulnesse of God which doth bring to passe his gracious purpose and promises made unto them For thy mercy is great and thy truth saith he 2. There is no possibility of taking up the greatnesse of Gods mercy and truth they reach so farre as our sight cannot overtake them Thy mercy is great unto the Heavens where mortal eyes cannot come to see what is there And thy truth unto the clouds through which mans eye cannot pierce 3. Seeing the Lords glory is greater then heaven or earth can contain and God himself only can manifest his own glory it is our part when we have said all we can for glorifying of God to pray him to glorifie himself and to make it appear to all that his glory is greater then heaven or earth can comprehend Be thou exalted above the Heavens and let thy glory be above all the earth PSAL. LVIII To the chief Musician Al-â—… Michtam of David THâ—… Psalmist being opp essed by the calumnies of the Courtiers â—…t King Saul and by the Senâ—…tors of the Courts of Justice who should have provided against the oppression of the subjects chargeth them in the first part of this Psalm as must guilty of injustice done to him ver 1 2 3 4 5. In the second part he prayeth against them that God would execute judgement upon them ver 6 7 8. And in the third part he pronounceth the sentence of their deserved destruction ver 9 10 11. From this experience of the Propher we may see what strong Parties and hard opposition the godly may meet with in the defence of a good cause and how necessary it is in such trials to exercise our faith and to exalt God above all opposite powers that we may be borne out and get consolation and victory in the Lord. Ver. 1. DO ye indeed speak righteousnesse O Congregation do ye judge uprightly Oye sonnes of men 2. Yes in heart you work wickednesse you weigh the violence of your hands in the earth 3. The wicked are estranged from the wombe they go astray assoone as they be borne speaking lies 4. Their poison is like the poison of a serpent they are like the deaf Adder that stoppeth her eare 5. Which will not hearken to the voice of Charmers charme never so wisely In the fiâ—…st part he châ—…rgeth the Councel and Senate or Congregation of the Judges first for not giving out righteous decrees or sentences ver 1. Secondly for their resolved violent oppressing decrees ver 2. Thirdly for their inveterate wickednesse and falshood from the wombe ver 3. Fourthly for their incorrigible wickednesse which they will not for any admonition or advertisement amend ver 4 5. Whence learn 1. There is a Congregation of Rulers whose office it is to administer justice to the people who presuppose they be the supreme Court in authority and place above the body of the people yet are they subject to Gods challenge which he doth send unto them by the hand of his messengers when they do wrong as here we see Do ye indeed speak righteousnesse O Congregation 2. When the just cause of the righteous cometh before the Judge whosoever be pursuer were he as great a Party as King Saul