put to confusion yet it shall not be for ever if they do not take shame unto them by distrust they shall never have cause to be ashamed Let me never be put to confusion Ver. 2. Deliver me in thy righteousnesse and cause me to escape incline thine eare unto me and save me The second petition is more special for safety and delivery from his enemies Whence learn 1. The righteousnesse of God is a pawne unto the godly that their lawful petitions shall be granted and specially when they seek delivery from their ungodly adversaries Deliver me in thy righteousnesse and cause me to escape 2. When the Lord giveth a heart to a beleever to pray he will also grant him audience and a good answer Incline thine eare unto me and save me Ver. 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortresse The third petition is that the Lord would shew himself to him in effect what he hath engaged himself to be unto beleevers according to the Covenant Whence learn 1 What the Lord is to his people by Covenant he will be to them the same effectually and in deed as their need shall require and as they shall imploy him Be thou my strong habitation 2. The goodnesse of God covenanted to his people is not for one good turn but for every good which they need not for one day but for daily use making and constant enjoying of it Be thou my strong habitation where â—…to continually I may resort 3. As the Lord hath all means all second causes all creatures at his command being Lord of hostes to execute whatever he doth give order for to be done so hath he really set his active providence on work to accomplish what he hath covenanted to every believer Thou hast given commandment to save me for thou art my rock and fortresse he giveth his believing in God who is his rock as a reason of his saying that God was about to save him Ver. 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5. For thou art my hope O Lord God thou art my trust from my youth 6. By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels my praise shall be continually of thee The fourth petition for delivery is strengthened by reason taken from the wickednesse of the enemy ver 4. from his own confidence in God ver 5 and from his long experience oâ—… Gods kindnesse unto him in time past ver 6. Whence learn 1. It is a great advantage to be a Confederate with God when we have to deal with his enemies and ours in any debate Deliver me O my God saith he out of the hand of the wicked 2. The integrity of the beleever in a good cause and the iniquity of their adversaries in their ill cause are good tokens of the beleevers victory over them Deliver me out of the hand of the unrighteous and cruel man 3. Confidence in God avowed against all tentations in Gods presence and specially when it is of long standing is so strong an argument of being heard in a lawful petition that it may perswade the beleever he shall speed Deliver me for thou art my hope O Lord God thou art my trust from my youth 4. True thankfulnesse will not passe by common benefits and true faith will reade special love in common and ordinary favours and make use thereof amonâ—… other experiences for strengthening of faith By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels 5. The forming of us in the belly and the common benefit of birth and bringing forth quick into the world is a smothered wonder and so glorious a work of God that he deserveth perpetual praise from us for that one work Thou art he that cook me out of my mothers belly Ver. 7. I am as a wonder unto many but thou art my strong refuge 8. Let my mouth he filled with thy praise and with thy honour all the day The fifth petition is strengthened with reasons taken from his hard condition and from the opportunity of Gods having glory by his delivery out of it Whence learn 1. The exercise of the Lords children is sometimes so strange to the beholder as the world doth wonder at them I am as a wonder unto many 2. Knowledge of Gods Word and wayes and faith in his Name maketh a believer not think strange whatsoever fiery trial come upon him but to rest on Gods will whatsoever befall him I am as a wonder unto many but thou art my strong refuge For faith doth not judge of it self as the world judgeth but as God hath judged and spoken of it in his Word 3. The more strange the exercise of the godly be the more glorious is the Lords upholding of them in it and delivering of them out of iâ—… and for the hope of the glory which shall redound to God by such exercises the hardship should be the more patiently born and the delivery sought and expected more confidently that it shall come when it may be most for Gods praise I am a wonder unto many let my mouth be filled with thy praise and with thy honour all the day Ver. 9. Cast me not off in the time of old age forsake me not when my strength faileth 10. For mine enemies speak against me and they that lay wait for my soule take counsel together 11. Saying God hath forsaken him persecute and take him for there is none to deliver him The sixth petition is strengthened with reasons taken from his own old age and weaknesse and from his enemies malice Whence learn 1. Such as have been the Lords servants in their youth may be sure to find God a good and kind Master to them in their old age Cast me not off in the time of old age 2. Infirmities in Gods children shall not move loathing and casting off but pitying and cherishing of them that they may be supported in their weaknesse Forsake me not when my strength faileth 3. The world conceiveth that God doth cast off his children when he doth bring them under any sad calamity and by this means do think that they have not to do with Gods children when they persecute his dearest servants yea and they encourage themselves to persecute them the more that God doth afflict them Mine enemies speak against me and they that lay wait for my soul take counsel together saying God hath forsaken him persecute and take him for there is none to deliver him 4. The misconstructions of the world their plots and conspiracies against the godly their evil speeches of them their resolved cruelty to undo them are so many arguments of good hope that God shall deliver them Forsake me not for mine enemies speak against me c.
Ver. 12. O God be not farre from me O my God make haste for my help 13. Let them be confounded and consumed that are adversaries to my soule let them be covered with reproach and dishonour that seek my hurt The seventh Petition for delivery and disappointing of his enemies is strengthened with reasons taken from the Covenant between God and him and from the glory which God shall have by shaming his enemies Whence learn 1. When tentations are most dangers are greatest and the assault is strongest then doth the believer draw nearest unto God and hold him most closely O God be not farre from me c. 2. Relying upon and avowing of the Covenant between God and the soul of a Believer is able to bear the greatest stresse whereunto tentations and troubles can drive him O my God make haste for my help 3. God for the glory of his justice against the wicked and the glory of his grace to his own shall pour confusion consumption reproach and dishonour upon persecutors of righteousnesse and adversaries of his suffering servants Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Ver. 14. But I will hope continually and will yet praise thee more and more 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 16. I will go in the strength of the Lord God I will make mention of thy righteousnesse even of thine onely In the latter part of the Psalm is the Psalmists confidence to be delivered set forth in four evidences thereof The first is his resolution to persevere in hope to be helped and in praising of God and relying only on the Lords power and righteousnesse and not on his own strength Whence learn 1. He that is resolved to persevere in hope may be sure of a gracious event out of his trouble But I will hope continually 2. Resolute hope comforteth enlargeth and stirreth up the heart unto more and more praising and thanksgiving I will hope continually and I will yet praise thee more and more 3. The matter of the continual praise of God is partly his righteousnesse whereby he keepeth his promise not only according but also above condition and giveth also remission of sins which did deserve wrath and partly his deliverances which he giveth to his children out of danger of body and soul My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 5. Because in troubles a mans own strength will fail him and fail him also in commanded duties therefore the believer must renounce confidence in his own ability in both cases and lean to the furniture of God I will go in the strength of the Lord God 6. Because the conscience of sins and sinfulness still doth stare the Believer in the face and all to discourage him the Believer must renounce all confidence in his own holinesse and relie upon the imputed righteousnesse of Christ onely which is called the righteousnesse of God by saith being witnessed unto both by the Law and Prophets Rom. 3. 21. I will make mention of thy righteousnesse even of thine onely for in the point of justification and absolving of us from sin this righteousesse of God only hath place Veâ—… 17. O God thou hast taught me from my youth and hitherto have I declared thy wonderouâ—… works 18. Now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this generation and thy power to every one that is to come The second evidence of the Prophets confidence to be delivered is the experience of Gods kindnesse for time past making him with comfortable assurance of being heard to pray for the continuance of that same kindnesse for time to come Whence learn 1. We are all of us ignorant of God and his wayes till he teach us by his Word and by his Spirit and by his giving to us experimental knowledge thereof O God thou hast taught me from my youth 2. The conscience of sincere endeavour to make use of Gods gifts to us for the glory of God and edification of others according to our place is very sweet and comfortable in the day of trouble and giveth much encouragement in approaching to God Hitherto have I declared thy wondrous works 3. He that hath had long experience of Gods mercy to himselfe and thankfully doth acknowledge the same may assure himselfe that the course of Gods kindnesse to him shall not be broken off O God thou hast taught me from my youth now also when I am olâ—… and gray-headed forsake me not O Lord. 4. It is a noble designe for a man who hath received gifts whereby he may glorify God and edify his people to destinate all the dayes he hath to live to serve his own generation and the posterity in the communicating to them what he knoweth of the Lords all-sufficiency and not to love to live in this world except for this end Forsake me not untill I have shewed thy strength to this generation and thy powâ—…r to every one that is to come Ver. 19. Thy righteousnesse also O God is very high who hast done great things O God who is like unto thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 21. Thou shalt increase my greatnesse and comfort me on every side The third evidence of his confidence to be delivered is his looking to the unsearchable fountain of Gods wisdom faithfulnesse and omnipotency and his expecting from this well-spring that as large consolation shall come forth to him as he hath had a large measure of troubles Whence learn 1. Albeit the effects of Gods wisdome faithfulnesse and omnipotency be neer unto us and do fall under our sense in his daily operations yet the fountain thereof which is Gods own perfect on is unsearchable incomprehensible and incomparably great Thy righteousnesse O God is very high who hast done great thâ—…ngs O God who is like unto thee 2. That which we see of the Lords works may lead us up to know what is not seen in relation to difficulties and power of men and to see what he is able to do and when we see the invisible God we cannot choose but admire his Majesty and exalt him as Sovereign over all and then and not till then that we give him the honour of omnipotency and faithfulnesse can the heart rest and be quiet Thy righteousnesse O God is very high who hast done great things who is like to thee 3. He tha acknowledgeth Gods justice and wisdome in his troubles may look to see Gods power and grace no lesse evident in his delivery and consolation and he who in trouble hath seen his own infirmity emptinesse and death may look to see Gods power and
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
course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
through the red sea for his peoples delivery is an evidence and pawn once for aye of his power and purpose to make a way for his owne to escape how great soever their straits shall be He divided the red sea and caused them to pâ—…sse through 6. The Lords causing the liquid waters to stand as a wall heaped up contrary to the nature therof is a pawn of his power and purpose to make the creatures which by nature should deyoure to be not only harmlesse but helpful also to this people as need requireth He made the waters to stand as an heap 7. The Lords bringing of his people both out of Egypt and out of the sea is a pawne of his power and purpose to bring his people through all hazards whatsoever wherein others shall perish He caused his people to passe through 8. The Lords leading on of his people night and day is a pawn of his constant love to his own people and of his power and purpose never to leave nor forsake such as love to have his guiding and conduct In the day-time also he led them 9 The Lords covering of the hoste of his people with a coole and comfortable cloud all the day long to keep them from the scorching heat of the Sun in the dry and hot wildernesse is a pawne of his kinde care of his people and constant purpose to give refreshment in the time of persecution or whatsoever troubles they shall be exercised with In the day-time also he led them with a cloud 10. The Lords making of a pillar of fire to burn and shine all night for tempeâ—…ing the cold of the night and directing of Israels steps when they were to march in the night is a pledge of his love power and purpose to furnish the light of direction and consolation unto his own people as they have need He led them all the night with a light of fire 11. As the Lords people wanting of water in the wildernesse through which their way did lie doth teach us that we may be redacted to great straits in this life both bodily and spiritual so the Lords furnishing unto them drink doth teach that the Lord both can and will furnish his people in their necessities bodily and spiritual He clave the rocks in the wildernesse and gave them drink as out of the great depths he brought streames also out of the rock and caused waters to run down like rivers Ver. 17. And they sinned yet more against him by provoking the most High in the wildernesse 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wildernesse 20. Behold be smote the rock that the waters gushed out and the streams overflowed can be give bread also can he provide flesh for his people In the fourth place he setteth down how the people made no better use of the foresaid mercies then to tempt God and to provoke him to wrath by seeking satisfaction to their carnal lusts and questioning whether or no God was able to satisfie their desires Whence learn 1. Unrenewed nature is strongly inclined to meet the Lords goodnesse with more and more ingratitude and to sin over and over again the same sins when new benefits and old faults being well considered might teach more wisdom and thankfulnesse They sinned yet more against him 2. We are so foolish in our sinning that we do not consider what we our selves are how great a majesty we offend and what may be the consequents thereof They sinned yet more by provoking the most High O how unreasonable uncircumspect undiscreet and blinde fools are men in their sinning 3. Albeit we have no outward enticements albeit the place of our sojourning here should warne us as strangers and pilgrims to abstain from fleshly lusts albeit we have the Word works of God as witnesses of God and evidences of his beholding of us yet so pregnant are we in wickednesse so beastly passionate in our carnal affections and so grosse in Atheisme that naturally we run on in our own wayes as the horse rusheth into the battell They provoked the most High in the wildernesse 4. When God giveth sufficiently to supply necessities and we seek to satisfie our lusts when God hath said and done abundantly already for evidencing his power justice truth and care of our welfare and we will not rest on him except he give such other new and extraordinary proofs of his properties as we do prescribe then do we tempt God and highly provoke him by seeking thus to subject him to our direction will and carnal affections And they tempted God in their heart by asking meat for their lust 5. When the sinful motions of the minde and heart are not controlled the sin will break forth openly to outward acts tending to Gods dishonour and to the evil example of others They tempted God in their heart and then they spake against God 6. Words of misbelief not disputing against tentations but in effect calling in question Gods truth power care of us or his good will to us are in effect slandering of God and bearing false witnesse against him They spake against God they said Can God furnish c 7. The carnal ungodly man hath no estimation of God or any of his spiritual benefits but doth set him a task of satisfying of his fleshly conceits and affections which if God do not answer he misregardeth God They said Can God furnish a table in the wildernesse 8. Albeit the unbeleever be convinced of Gods power and goodnesse to his people by his works for time past yet 〈◊〉 he not the wiser afterward when it cometh to the giving credit unto God in another work yea the work which God hath wrought is esteemed by him as nothing except God do father as the unbeliever shall prescribe Behold say they be 〈◊〉 the rock that waters gushed out but can he give breaâ—… 〈◊〉 so can he provide flesh for his people Ver. 21. Therefore the LORD heard this and was wroth so a fire was kindled against Iacob and anger also came up against Israel 22. Because they beleeved not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doores of heaven 24. And had rained down Manna upon them to eate and had given them of the corne of heaven 25. Man did eate Angels food he sent them meat to the full In the fifth place he setteth down how God was wroth for their unbelief for their not having a due estimation of the miraculous feeding of them with Manna Whence learn 1. Sins continued in and in special expressions to the dishonouring of God flowing from misbeleef have a loud cry in Gods eares and he taketh notice of them for executing of judgement Therefore the Lord heard this and was wroth 2. When God is openly dishonoured the Lord by open judgement will sanctifie
Iudah was yet in possession of it and the Temple was yet standing and the Lord was dwelling between the Cherubims in the Sanctuary where the Ark and Mercy-seat was yet remaining or to the time of the begun desolation of the land by Nebuchadnezzar or to any other desolation which did threaten their final rooting out The summe of the Psalm is a lamenting of the miserable condition of the Israelites and an earnest entreating of the Lord to give them repentance and a delivery In the first place the Church maketh her addresse to God and propoundeth the main Petition ver 1 2 3. In the second place they lament their misery and repeat the same Petition ver 4 5 6 7. In the third place they call to minde the Lords care to plant his people in the land as a vine-tree and do lament the doleful change of their happy condition into that of their present misery ver 8 9 10 11 12 13. In the fourth place they pray for Gods mercy and pity toward his desolate people ver 14 15 16. In the last place thâ—…y pray for the standing of the tribe of Iudah and that â—…or Christs cause who was to take his humane nature of this tribe and do close the Psalme with repearing the third time their special Petition for repentance and delivery to be granted unto them ver 17 18 19. Ver. 1. Glve eare O shepherd of Israel thou that leadest Ioseph like a flock thou that dwellest between the Cherubims shine forth Many sweet fruits hath the Lord drawn forth from the bitter afflictions of his people and this Psalme amongst the rest wherein first the Church beggeth from God audience for the relations between God and them ver 1. and then prayeth for salvation ver 2. and to this end doth make request for the gracious gift of Repentance to his people that they might be saved ver 3. From the fiâ—…st verse Learn 1. When our heart is full of grief or of any holy affection which we desire to lay sorth before the Lord we may call for and expect audience at the Lords hands as the Church doth here saying to the Lord Give car 2. He that would speak to God in the dâ—…y of calamity had need to fasten faith on God and should go about it how grievous soever his rod seem as here the Church is taught by the Psalmist to do 3. Albeit faith will finde small strength from anything in the supplicant yet on Gods part it cannot misse solid ground to fixe upon according to the tenour of the Covenant of grace such as is Christs Prophetical and Kingly office whereby the Lord taketh on him to lead and feed his people to govern and protect them as a shepherd doth his flock as here the Church doth O shepherd of Israel This is one consideration Another is the constant experiment and proof given of his actual exercising of this office Thou that leadest Iacob as a flock and unto the former they â—…oyn the free offer of grace to all that do seck for mercy from God â—…hrough the Mediator Christ Thou that dwâ—…llest between the Cherubims 4. Albeit sin doth overcloud the manifesting of Gods favour and loving kindesse towards his people yet the prayer of faith upon the grounds of the Covenant may expect the clearing up of his countenance again O shepherd of Israel shine forth Ver. 2. Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and save us For understanding of the second verse we must remember that when the Aâ—…k of the Covenant rested or marched in the wildernesse these three Tribes Ephraim Benjamin and Manasscâ—… were in the teareward of the host of Israel or on the West-side thereof as is set down Numb 2. 18 19 c. when the host marched and the Art set forward Moses said to the Lord Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee answerable to this doth the sixty â—…ight Psalme begin when the Aâ—…k removed and was carried up to mount Sion now the people of God being in distresse here do call those dayes to remembrance and do request the Lord that as he had in the eye sight of those three tribes here mentioned maâ—…isisted himself many a time to be the leader and defender of his people so he would now also in this their lamentable condition stirre up himselfe for thâ—…ir reliefe and safety Whence learne 1. The remembrance of the Lords humbling himselfe to be fafamiliar with his people and how sweet and glorious communion his people have had with him may and should encourage believers in him to seek and expect new experience of the like mercy in their need as here the Israelitâ—…s do pray for new proof of that favour which their ancesters did finde sometime Before Ephraim Benjamin and Manasseh stirre up thy strength and come and save us 2. The posterity of those who have been in fellowship with God should pray for themselves and be prayed for by the Church that they may have room in the Lords host and have God their leader as their godly fathers had before them Before Ephraim Benjamin and Manasseh stirre up thy strength Ver. 3. Turn us again O God and cause thy face to shine and we shall be saved This is the special Petition most insisted upon that God by giving of Repentance would reclaim his people from their apostasie and grant the evidence of his former favour unto them and so deliver and save them Whene learne 1. As the apostasie of Gods people fâ—…om God is the fountain of all their calamity so their repentance and returning unto God is the first step unto their reliefe and delivery from procured misery of captivity or any other calamity as the prayer here importeth Turn us again O Lord. 2. Conversion of people from their sin unto God and leading of them back from the misery drawne on by sin is the work of God which no man can work of himselfe or in himself or in others till God begin and enable them to return and lead them on in their turning Therefore saith the Psalmist Turn us again O Lord thus they say as unable to turn again of themselves 3. When a people or person do turn unto God repenting their sin or back-sliding from him they may expect the Lord shall shew unto them evidences of his reconciliation and favour toward them Turn us again and cause thy face to shine upon us 4. It is to Gods children very salvation to be in favour with God and to be assured of reconciliation with him Turn us again cause thy face to shine and so shall we be saved Ver. 4. O LORD God of hosts how long wilt thou be angry against the prayer of thy people 5. Thou feedest them with the bread of teares and givest them teares to drink in great measure 6 Thou makest us a strife unto our neighbours and our enemies laugh among themselves 7. Turn us
short prayer wherein the oppressed servant of God prayeth that God would put order unto the government of his people and redresse the wrongs done to them Learn 1 Albeit the oppressed servants of God cannot finde justice at mens hands yet there is help to be had from God and prayer shorter or longer as the Lord furnisheth unto them must they seek their ease of minde and comfort Arise O God judge the earth 3. When Magistrates or Rulers do oppresse Gods people private persons may not go beyond their bounds but must have their recourse to God that he may set matters that are wrong in a better condition as here the Psalmist doth 4. As the Church of God among the Jewes was acquainted with the prophecies of the enlargement of the Church and Kingdom of God among the Gentiles and upon this ground prayed that he would not suffer his interest in his people then to decay by the malice of men so may the Lords Church in any place or time upon the same ground pray for the like mercy for still the reason holdeth that God who is about to enlarge his Kingdome will not lose what he hath already and so to pray Arise O Lord judge the earth for thou shalt inherit all nations Amen PSAL. LXXXIII A song or Psalme of Asaph THis Psalme agreeth with such a condition of the Church as we read of in the dayes of Iehosaphat 2 Chron. 20. and serveth to comfort the Church in the greatest conspiracies of her enemies against her The Psalm hath two parts In the former the Church doth cry to God to shew himselfe for his people ver 1. and complaineth of their conspiracy and preparation to come against her ver 2 3. and of their purpose to root out the Lords people ver 4 5. specifying a number of nations who were upon the plot ver 6. 7 8. In the latter part they pray that judgment may so befall them as befell other such their enemies before who enterprised the same enterprise ver 9 10 11 12. In particular that the whole host may be overturned and consumed ver 13 14. and the remnant may bee chased and scattered ver 15. and ashamed and confounded for ever ver 16 17 that so God may have the mâ—… glory among them ver 18. Ver. 1. KEep not thou silence O God hold not thy peace and be not still O God From his cry to God to let forth a word for his people in this strait Learn 1. The Church may be in such a strait as if God do not speedily interpose himselfe she cannot but be swallowed up of her enemies quickly as here we see 2. Sense of danger putteth an edge on prayer and kindleth affection in it Keep not silence O God hold not thy peace and again O God be not still 3. The Lords uttering a word of comfort to his people and of terror to his enemies in the extremity of danger will satisfy his Church and do all her work Be not silent hold not thy peace be not still is the summe of all she craveth for let him speak and it shall be done Ver. 2. For lo thine enemies make a tumult and they that hate thee have lift up the head 3. They have taken crafty counsell against thy people and consulted against thy hidden ones From their complaint of their enemies preparation to come against them Learne 1. The enemies of Gods Church are the enemies of God bearing the same affection to God and to them that are reconciled to him For lo thine enemies that hate thee make a tumult 2. The more din the enemy makes the more insolent he is the higher he lifteth his head he is the more near to be knockt down by Gods appearing for his people against him Keep not silence for thine enemies make a tumult they have lifted up the head 3. The chief enemies of the Church are not the silly and simple sort of people but the most subtile politicians usually whose heads are most fit for Satans devices against Gods people They have taken crafty counsell against thy people 4. The true children of God his secret ones who in the sense of their own weaknesse do shelter themselves under Gods wings and do glory in him are the special object of the malice of Satan and of his wicked servants They have consulted against thy hidden ones 5. Against the craft and policy of enemies the Church hath nothing in her selfe to oppose but doth run to God who can easily disappoint all the enemies plots as here we see ver 4 5. Ver. 4. They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance 5. For they have consulted together with one consents they are confederate against thee From their purpose to root out Gods people Learn 1. No lesse will satisfy the enemies of Gods Church then extirpation and abolishing of the Church Let us cut them off from being a nation that the name of Israel may be no more in remembrance 2. When the Church is least 〈◊〉 and least able to defend her self the wicked encourage and strengthen one another in an evill course against heâ—… They have said one to another Come let us cut them off 3. Although the wicked be at enmity one against another yet they will all agree together to overthrow the Church They have consulted together with one consent saith he they are consederate against thee 4. This consideration that the conspiracy against the Church is a conspiracy against God whose people the Church is is very comfortable in the Churches extremity They are confederate against thee Ver. 6. The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amelek the Philistines with the inhabitants of Tyre c 8. Ashur also is joyned with them they have holp â—…n the children of Lot Selah In the reckoning up of the several nations conspired against Israel Learn 1. When the Church looketh upon the multitude of her enemies and their confederacy and their resolution to destroy her she should gather grounds of hope to be helped so much the more and so much the sooner for this is the Churches argument of hope to be helped here 2. In the persecution of the Church no wonder to see false brethren to be the chiefe leaders whoever be followers and assistants for here the Church complaineth of it They have helped the children of Lot and importeth that Moab and Ammon their bastard-brethren were first in the enmity 3. It is no wonder nor strange thing to see many nations on all hands to invade the Lords people at once for here are ten nations coming all together against Israel Ver. 9. Do unto them as unto the Midianites as to Sisera as to Iabin at the brook of Kishon 10. Which perished at Endor they became as dung for the earth 11. Make their nobles like Oreb and like Zeeb yea all their princes as
and this is the fifâ—…h comfort of the favoureâ—…s of the Chuâ—…ch in the time of trouble Ver. 6. The LORD shall count when he writeth up the people that this man was borne there Selah The sixth comfort is from Gods estimation which he hath of every one of the true Citizens of his Church Whence learn 1. As all the elect all the regenerate are taken notice of by God no lesse particularly then if their names were all written up in a book one by one so there is a time when he manifesteâ—…h his enrolling of them partly to themselves by his witnessing unto them that they are his children parâ—…ly to the world by sustaining them in their trials and troubles and 〈◊〉 by a full delivery of them and confessing their names before men and Angels at the great day The Lord shall count when he writeth up the people that is in his owntime when he seeth it fit to manifest his respect to his own 2. The Converts among the Nations shall be reckoned up among the Câ—…nverts of the Lords people of the Jewes The Lord shall count when 〈◊〉 â—…riteth up the people that this man was born there that is whatsoever man he be who is converted out of any countrey tongue or language he shall be counted a member of the Church of Israel Ver. 7. As well the singers as the players on instruments shall be there all my springs are 〈◊〉 thee The last comfort is from the joy spiritual and the everlasting springs fountains and causes of joy which God doth furnish and will furnish to his Church Whence learn 1. As the Church is subject to her own griefs in the world so also is sâ—… sure of ahundant consolations to be had and laid up in store for her expressed here in the termes of typical joy appointed in solemn festivals As well the fingers as the players on instruments shall be there 2. The causes of the joy of the Saints are everlasting comparable to wells and springs of living water All my springs shall be in thee 3. Such Saints as have had their senses exercised are able to subscribe the truth of promises by their own experience and in special that there is no joy or comfort no gift nor grace no refreshment nor delectation worthy to be named except that which they have by Church-priviledges and communion of Saints as here the Psalmist doth confesse All my springs are in thee saith he speaking to the Church or to God dwelling in his Church PSAL. LXXXVIII A Song or Psalme for the sonnes of Korah To the chief Musician upon Mahalath Leannoth Maschil of Heman the Ezrahite THis Heman the Ezrahite was one of those foure wisest men in all Israel next after Solomon who is preferred above them all 1 Kings 4. 31. The exercise of this wise and holy man is set down here under the heaviest condition of a wounded spirit of any that we read of wherein first he prayeth for comfort to his soul now afflicted under the sense of sad wrath and long desertion ver 1 2. In the second place he poureth out his soul to God and layeth before him a most pitiful lamentation of his distressed condition ver 3 4 5 6 7 8. In the third place he wrestleth by faith in his prayer to God for comfort ver 9 10 11 12 13 14. And lastly finding no comfort he reneweth his lamentation leaveth his prayer before the Lord and writeth it for the edification of the Church in all time coming as the matter of a joyful Song From the Inscription Learn 1. David was not the only man acquainted with sad exercise and affliction of spirit for here is another to wit Heman the Ezrahite as deep in trouble of spirit as he or any other beside 2. They are not all men of â—…eak mindes and shallow wits who are acquainted with trouble of spirit and borne down with the sense of Gods wrath for here is Heman one amongst the wisest in all Israel and inferiour to none for wisdom except to Solomon alone under the heaviest exercise we can imagine possible for a Saint 3. When it pleaseth God to exercise a man of parts of great gifts and graces he can make his burden proportionable to his strength and give him as much to do with the difficulties he puts him to as a weaker man shall finde in his exercise as appeareth in the experience of Heman 4 Wise men in their trouble must take the same course with the simpler sort of men that is they must run to God as others do and seek relief only in his grace who as â—…e distributeth the measures of trouble can also give comfort â—…se and deliverance from them as the practice of Heman doth â—…h us 5. What trouble of a wounded spirit some of Gods children have felt in former times others dear to God may finde the like in after ages and all men ought to prepare for the like and should not think the exercise strange when it cometh but must comfort themselves in this that other Saints whose names are recorded in Scripture have been under like affliction for the Psalm is appointed to give instruction it is Maschil of Heman 6. What is at one time matter of mourning to one of Gods children may become matter of joy and singing afterward both to himself and to others as this sad anguish of spirit in Heman is made a song of joy unto Gods glory and the comfort of all afflicted souls labouring under the sense of sin and felt wrath of God to the worlds end It is a Song a Psalm for the sons of Korah 7. Such as are most heavily afflicted in spirit and do flee to God for reconciliation and consolation through Christ have no reason to suspect themselves that they are not esteemed of and loved as dear children because they feele so much of Gods wrath For here is a Saint who hath drunken of that Cup as deep as any who shall read this Psalm here is one so much loved and honoured of God as to be a Pen-man of holy Scripture and a patern of faith and patience unto others even Heman the Ezrahite Ver. 1. O LORD God of my salvation I have cried day and night before thee 2. Let my prayer come before thee incline thine eare unto my cry In the first place he fasteneth his faith and resolution to pray constantly to God till he receive answer and requesteth for comfort now at last Whence learn 1. Whosoever have fled to God for grace and have received the offer of reconciliation made to the Church in the Messiah are entered in Covenant with God for their everlasting salvation and ought to stand fast in the holding of this Covenant whatsoever hard condition they may fall into as Heman doth here saying to God O Lord God of my salvation 2. When'a soul hath received the offer of grace made to the Church in the common tender of the Covenant of grace he is entered into Covenant
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God
carelesse security but Gods judgements do draw them forth to the light and do make it appear that God hath observed them all Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable as the experience of the Israelites doth shew For all our dayes are passed away in thy wrath we spend our life like a tale that is told 5. The more we study to see the length of mans life it appeareth the shorter the more we look upon mans strength and beauty and glory we finde him the weaker the vainer and the naughtier The dayes of our yeares are threescore yeares and ten and if by reason of strength they be fourescore yeares yet c. 6. If our infancy and ordinary sicknesses and casualties of incident griefs and sorrowes sometimes for one cause and sometimes for another be considered the life of man hath little in it except trouble and grief Their strength is labour and sorrrow 7. If any man seem to have lesse trouble and sorrow or more strength then others it is nothing to count upon the shortnesse of it maketh it to lose worth and estimation for It is soon cut off and we flee away Ver. 11. Who knoweth the power of thine anger even according to thy feare so is thy wrath In the calamities of the Israelites he observeth how terrible the Lords wrath is which albeit few do consider yet might men see it in his fearful threatnings and judgements Whence learne 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger yet is it taken notice of by few Who knoweth the power of thy anger 2. The wrath of God may be known by the fear and terror of God which his severe justice almighty power terrible threatnings and fearful judgements executed against sinne do teach mâ—…n to know Even according to thy fear so is thy wrath Seeing men know not the power of Gods wrath till it break forth upon them it is wisdome to study his fear that wrath may be prevented and to take the measure of the power of Gods wrath by measuring his dreadful feare and terrible terror and to stand in awe of him in time Who knoweth the power of thine anger even according thy fear so is thy wrath Ver. 12. So teach us to number our dayes that we may apply our heartt unto wisdome In the third part of this Psalme he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery before this short and uncertain life be ended Whence learn 1. Albeit our life be both short and uncertain how soon it may end yet we look upon the indesinitesse of the time of continuance of it as if the duration of it were infinite and our yeares were innumerable for Teach us to number our dayes importeth some acknowledgement of this fault 2. Albeit it be easie for us to consider how many of our dayes are already past and how few these that are to come must be by course of nature or may be few in the way of Gods ordinary providence yet this lesson how easie soever must be taught of God before we can profitably consider of it So teach us to number our days as we may apply our hearts unto wisdom 3. The only remedy of sin and of the wrath of God and misery of mortal men for sin is the wisdom whiâ—…h is taught of God in the Scripture to wit that sinners should seek reconciliaâ—…ion with God through the â—…acrifice and obedience of Châ—…ist and study to keep friendship with God by the power of his Spiâ—… So teach us to number our dayas as we may apply our hearts unto wisdome 4. The right use of the sin wrath and judgements which we see in our time manifested is to deal wiâ—…h God by prayer that not only he would inform us of our danger and duty not onely reveal to our mindes the mystery of grace and reconciliation but also that he would effectually move our will heâ—…t and affections by faith which worketh by love to make application of the remedy of those evils to our selvâ—…s So teach us to nuâ—…ber our dayes that we may apply our hearts unto wisdome Ver. 13. Return O LORD how long and let it repent thee concerning thy servants The second Petition is that God would not only remove the tokens of his displeasure against his people but also now at length would shew himselfe reconciled by changing his dispensation toward them in a course of comfort Whence learne 1. Albeit the Lord do not go away from his people but â—…oth ever remain with them in some one or other gracious operation yet in respect of a comfortable presence he may turn away till his people request him to return as here Return O Lord. 〈◊〉 The Lords withdrawing of his comfortable pâ—…esence from his people for how short a time soever seemeth a long time to us in this short life Return O Lord how long 3. Albeit the Lord do not change his affection and repent like a man yet he can change his operation like a father who commiserates his childes affliction and goeth about to cherish him after correctionâ—… Let it repent thee concerning thy servants 4. Albeit we be but very slight servants and be fore smitten for our disobedience yet should we not cast away our calling nor suffer our relâ—…tions unto God to be dissolved but should adhere unto them by any means as here they call themselves still servants Let it repent thee concerning thy servants Ver. 14. O sati fie us early with thy mercy that we may rejoyce and be glad in our dayes 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill The third Petition is for some spiritual comfort and refreshment to their spirits which might keep them in heart and hope of eternal salvatior Whence learn 1. A soul sensible of wrath hath as great hunger for spiritual comfort as a â—…ished man hath for meat O satisfie us 2. The renewed intimation of Gods mercy pardoning sin and making clear ouâ—…â—…onciliation is able to comfort us in our greatest sorrow O satisfie us with thy merâ—…y 3. As bodily hunge cannot suffer delay so neither can sense of wrath and desire ofâ—…favourable acceptation long endure the want of consolation but after a night of trouble earnestly expecteth a morning of comfort O satisfie us early with thy mercy 4. A poor hungry soul lying under sense of wrath will promise to it selfe happinesse for ever if it can but once again sinde what it hath sometime felt thâ—… is one sweet fill of Gods sensible mercy towards it O satisfy us that we may
rejoyce and be glad all our dayes 5. Were ouâ—… trouble never so great and of long continuance the renewed intimation of Gods reconciliation to us shâ—…ll season and sweeten all our trouble recompense all our losses and make our condition in this short and miserable life tolerable yea in God very comfortable Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill Ver. 16. Let thy work appear unto thy servants and thy glory unto their children The fourth Petition is that God would continue the work of building and enlarging of his own Church and of glorifying himselfe in their sâ—…ght and in the sight of the posterity from generation to generation Whence learn 1. The building purging enlarging propagating of the Church and manifesting of Gods care for it is the Lords own proper work which he will not leave off but albeit he hide his working for a time yet is he on his work and his people should pray for and may expect the manifestation of it Let thy work appear unto thy servants 2. As it is the glory of the Lord to manifest his grace anâ—… mercy toward his people or visible Church so the desire of his people is to have the Lord glorified no lesse thâ—…n to have themselves preserved or comforteâ—… Let thy work appear to thy servants and thy glory to their children 3. The Church in every age should have a care that the posterity may be partakers of the same merciful work of God which they in their time have had experience of and that their children may profit by the coâ—…ections of their predecessors Let thy work appear to thy servants and thy glory to their children Ver. 17. And let the beauty of the LORD our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it In this last verse are the two last heads of his prayer The first Petition is that God would beautify his people with his holy Ordinances with order and unity and peace with a holy conversation and the evidences of his dwelling among them as his own confederate people proper subjects of his Kingdome and domesticks of his own family Whence learn 1. As God is the glory of his own people in whom is their beauty and ornament whereby they are made honourable in the sight of all Nations as the Bride is made comely by the attire and ornaments put upon her so should his people esteem of him affect and love him remember him and seek their beauty in him Let the beauty of the Lord be upon us 2. Then is the beauty of the Lord upon his people and seen to be on them when they behave themselves as his covenanted people walking in faith and obedience before him and he sheweth himselfe their covenanted God protecting and blessing them Let the beauty of the Lord our God be upon us and this Petition was granted all the dayes of Ioshuah and of the Elders that outlived Ioshuah The sixth Petition is that God would blesse the endeavours of his people for promoting of Gods work among them and for transmitting his Ordinances and his truth to the posterity Whence learn 1. Whosoever do pray for the advancing of the Lords work in his Church must resolve not to be idle but to engage themselves to endeavour in their places and callings according to their power thâ—… promoting of his work as becometh his servants and instruments Establish thou the worke of our hands 2. Whosoever go about the building of the Lords Church and promoting of Religion must acknowledge that the successe of their labour dependeth onely upon God who must be entreated for the blessing Establish thou the work of our hands 3. In respect that our work is so mixed and defiled with imperfections and sins that God may justly withdraw himselfe from it we must the more earnestly deal with God to keep his own hand about his work and about our hands in it as the twice repeating of the Petition doth import Yea the work of our hands establish thou it PSAL. XCI ALbeit this Psalm hath no inscription nor the name of the penman who did write it yet Satan could not deny it to be the Lords Word for out of this Psalm he brought one of his darts against our Saviour Matth. 4. and the Promises which are made here to the believer are so much more strongly ours as Christ head of all his people hath interest therein as man and hath taken them to him in our name Ver. 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty The summe of the Psalme is an encouragement to believe in God by nine motives or inducements most of them being precious Promises whereunto Christ our Loâ—…d hath the first right and title and we onely in and through him The first motive is because the believer shall have the warme and comfortable protection of God Almighty Whence learn 1. Trusting in God is the means of entertaining of constant conjunction and communion with God for he that is a believer dwelleth in the secret place of the most High 2. The unsearcheable depths of the riches of Gods truth grace power and goodnesse and of his other attributes whereupon faith doth fixe it selfe are a mystery to the world which carnal reason knoweth not nor how to make use thereof and therefore is well compared to a secret place He that dwelleth in the secret place of the most High 3. In the most High is whatsoever the Believer standeth in need of a habitation well furnished with ease comfort peace refreshment protection and whatsoever else a soule could wish for the secret place of the most High where the believer may and must dwell is Gods truth and love and unto him that dwelleth here is the Promise made 4. The Believer is not exempted by his faith from trouble yea trouble and exercise from his enemies he may surely expect but he is exempted from being taken overcome and destroyed by them for a refuge even the secret place of the most High here is provided for him 5. He that betaketh himselfe unto God for refuge and will make his refuge his habitation shall not be refused lodging nor be thrust out when he is entered He shall abide in the shadow of the Almighty 6. The scorching heat of persecution shall not prevaile against the Believer for Gods omnipotencie shall be imployed for his protection and consolation He shall abide in the shadow of the Almighty Ver. 2. I will say of the LORD He is my refuge and my fortresse my God in him will I trust The second motive is the Psalmists example who in his owne experience having felt the good of trusting in God in hardest straits doth resolve to believe in him still Whence learne 1. He that hath experience of the fruit of faith is the fittest man to bear
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the sabbath-Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
is the terme-terme-day of the Saints patience That thou mayest give him rest untill the pit be digged fvr the wicked Ver. 14. For the LORD will not cast off his people neither will he forsake his inheritance 15. But judgement shall returne unto righteousness and all the upright in heart shall follow it The third consolation is that the Lords people shall not be alwayes under the feet of oppressours but because the Lord will not forsake his people therefore such a change of affaiâ—…es shall come as the godly shall have comfort and encouragemenâ—… from authority which shall countenance and encourage them unto righteousnesse and piety Whence learne 1. Aâ—…beit men do oft-times cast off Gods people as unworthy to be members either of Church or of any civil incorporation yet God will not câ—…st them off The Lord will not cast off his people 2. Albeit the Lord may seem for a while to hide himself from his people when he suffereth the wicked to persecute and oppresse them yet because of their relation to him as his people and for his interest in them as his own inheritance he will not suffer himself to be beâ—…eft of them He will not cast off his people neither will be forsake his inheritance 3. It cometh to passe sundry times that righteousnesse and judgement are parted asunder for a while partly by earthly Judges refusing to do justice and judgement for Gods people and partly by the righteous Judge of the world his suspending for a time to manifest his judgement for the godly and against their oppressours and that for his own wise and holy reasons This was the case of the godly in this Psalme who were waiting for the returning of judgement unto righteousnesse 4. Righteousnesse and righteous judgement executed in favour of it shall not long be seperated for God shall either raise up righteous Judges to savour righteousnesse or he shall make his righteous judgements testisie for the godly and against their oppressours or he shall do both these for God will not forsake his people but judgement shall returne to righteousnesse 5. When the Lord maketh Judges and Courts of justice to favour righteousnesse then the righteous have a banner liâ—…ted up for them to gather them together again who before weâ—…e scattered in persecution to encourage and countenance them in their godlinesse and righteous wâ—…yes Iudgement shall returne to righteousnesse and all the upright in heart shal follow it Ver. 16. Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity The fourth consolation is from the example and experience of the Psalmist who in his righteous cause sought assistance from men in a lawful way when he was oppressed ver â—…6 but found none to help him except God only who was his supporter and comforter ver 17. which he thankfully acknowledgeth and praiseth God for it ver 18 19. believing that as God was displeased with unrighteous Judges and their cruelty against the righteous ver 20 21. so he would certainly defend him against their oppression ver 22. and cut them off ver 23. and this his experience and example he propoundeth to the Church both to comfort them in their oppression and to direct them in their behaviour till the relief should come From his seeking assistance against oppression Learn 1. There is a lawful defence of the godly while they are oppressed by their superiours which is no wayes injurious to authority such as is to bear witnesse for the godly to speak and make request unto the Rulers for them as Ionathan did for David and Ebedmelch did for Ieremy to countenance and assist them in their appearances for defence of the truth as Pauls companions should have done when he was brought before Nero and such as here was sought after by the Psalmist Who will rise up for me against the evill doers who will stand up for me against the workers of iniquity 2. When the godly suffer injury by their own Rules who should maintain them few or none possibly will be found to countenance them in their righteous cause for this saying Who will arise for me doth shew that none did offer themselves and he knew none when he thus did misse all help 3. Before the godly complaine of wrongs done to them by their superiours they should be first sure that they have done no wrong or any thing which Rulers may justly punish and that their Rulers are not onely injurious to them in a particular but evill doers also and open enemies to equity Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity 4. Rulers should be warie that they force not the righteous to complain to God and man of them for if they do the oppressed may readily fell upon the Psalmists outery and that is not safe for the Magistrate that any should have cause to cry Who will rise up for me against the evill doers Ver. 17. Unlesse the LORD had been my help my soule had almost dwelt in silence He sheweth what successe his seeking of help from men had and that was none at all for if God had not helped him he should have perished before help had been given to him from men Whence learn 1. Whosoever do engage in any cause were it never so just with confidence in man or with hopes to carry it on and go through with it by mans assistance need not wonder if they be disappointed Unlesse the Lord had been my help my soule had almost dwelt in silence 2. Whatsoever lawful means the righteous man doth use for his own reliefe they may fail if he lean to them and not to God onely but if he relie upon the Lord he shall be relieved Unlesse the Lord had been my help my soule had almost dwelt in silence Ver. 18. When I said My foot slippeth thy mercy O LORD held me up He sheweth how he received help of God to wit by acknowledging unto God the danger he was in and his own weaknesse to relieve himselfe whereby he found support from the Lords mercy Whence learne 1. Such as are put upon the trial of their faith and obedience to God by persecution are in danger either to fall into sin or present trouble yea possibly also to lose their life like unto men driven unto the edge of a steep-down place as the similitude of my foot slippeth doth import 2. In time of trial and tentation as ordinarily God maketh mens own wisdome courage and strength faile them that they may distrust themselves and come to him so should they acknowledge their own weaknesse and lay it out with the danger they are in before God I said My foot slippeth 3. The sense of our own weaknesse presented to God in prayer is a forerunner of Gods reliefe coming to us When I said My foot slippeth thy mercy held me up 4. As it is our duty to
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
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
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
so should all benefits confirm their faith in the Covenant and lead them to the hope of receiving after all other benefits salvation also Blessed be the lord who daily loadeth us with benefits even the God of our salvation 4. Albeit the Covenant of salvation be sure and solid in it self yet are we slow to beleeve it weak in our laying hold of it and have need to have the stamp and impression of it set deep upon our hearts as here the Psalmist teacheth the Church by inculcating this point He that is our God is the God of salvation 5. Temporal things which men do idolize may serve a man in this life but at death in death and after death he can have no good by them It is God only who can deliver from death and give an issue out of it Unto God the Lord belong the issues of death 6. Let a man be once setled in the faith of his salvation then he shall be comforted against all the troubles and dangers wherein he can fall yea even against death it self if he can say He that is our God is the God of salvation he may also say with confidence and application to himself and comfort Unto God the Lord belong the issues from death Ver. 21. But God will wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses From the ninth reason of Gods praise Learne 1. How great soever be the majesty of God and the riches of bounty and grace offered in Christ yet will men be found even within the visible Church who will wickedly refuse his grace and oppose his Kingdom but all to their own shame and damage But God shall wouâ—…d the head of his enemies 2. The character of Gods irreconcileable enemies is that they cease not to follow the course of sin He goeth on still in his trespasses 3. Though God spare his enemies long and suffer them to grow old in the course of enmity against him yet shall shameful sudden and irrecoverable judgements overtake them in their old dayes But God shall wound the hoary scalp of such a one as goeth on still in his trespasses Ver. 22. The Lord said I will bring again froâ—… Bashan I will bring my people again from the depthâ—… of the sea 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same From the tenth reason of praise wherein the Prophet promiseth in the Loâ—…ds Name that God shall work over again such works of delivery to his people and such works of victory over their enemies as he had wrought before Learn 1. The Lords Word is certainly sufficient for performance of his promises and ground of comfort and confidence and thanksgiving and praise to God even before the work be wrought The Lord said I will bring again c. 3. As the Lord will have the memory of former dangers and deliveâ—…ies of his Church kept in remembrance for his own glory so will he have former dangers for his peoples good to be looked upon as advertisements of what straits his Church may be cast into and his former merciful deliveries looked upon as pledges and pawns of the promises of like mercies in time to come as need shall require I will bring again from Bashan I will bring my people again from the depths of the sea doth import thus much 3. As the Lord will give as great deliverances to his Church when they are in straits as ever he did before so wil he give as terrible blows to his adversaries as ever he did according as the Churches need or good shal require I will bring again from Bashan c. that thy foot may be dipped in the blood of thy enemies 4. Albeit neither the Lord nor his people do delight in bloodshed yet will he let his people and all men see in the bloodshed of their enemies how terrible he is in justice especially against the enemies of his Church and how dear his people are to him and that rather then they should be overthrown he will destroy Nations for their safety and give unto his people in their own defence against their oppressors notable victories So that thy foot may be dipped in the blood of thine enemies 5 When the Lord thinks it fit not to make his own people instrumental in their own delivery then can he yoke the enemies among themselves or raise up proâ—…ane dogs like themselves to avenge the quarrel of the Lords people upon their enemies That the tongue of thy dogs may be dipped in thâ—…â—…ame that is in the blood of thine enemies Ver. 24. They have 〈◊〉 thy goings O God even the goings of my God my King in the sanctuary 25. The singers went before the players on instruments followed after amongst them were the damosâ—…ls playing with timbrels To confirme what is promised he bringeth forth old experiences acknowledged by the enemies registred in the Word of the Lord and read in the Temple Whence learn 1. The Lord useth to work so evidently for his people and against his enemies that both his people and their enemies are made witnesses and are forced to acknowledge the Lords work They have seen thy goings O God 2. It is the glory of a people when God so worketh as he is seen to be their God their leader their defender and all as in Covenant with them They have seen thy goings O God even the goings of my God saith he 3. That Gods honour may be seen mans honour should be laid down at his feet and put case a man were the greatest King yet is it greater glory and matter of contentment to have God for his King then to be a King without God They have seen thy goings O my God my King saith David now setled in the Kingdom 4. The most clear sure and profitable sight of the Lordâ—… work and wayes is to be had in the use of publick ordinances where his Name Nature Covenant and course he keepeth with all men together with the causes use and ends of his works are to be seen They have seen the goings of my God in the sanctuary 5. Where all the people receive a benefit it becometh all the people publickly and solemnly and with their best expression of affection as God doth appoint to praise God and in his worship to see that all things may be done orderly as Israel did when they came through the red sea and at other times as the Lord gave occasion The singers went before the players on instruments followed after amongst them in the middle-ward the Damoâ—… playing with timbrels 6. All the powers of our soulâ—… and bodies should concurre each of them in their own order with the best harmony of knowledge affections and expressions which can be attained unto for setting forth the Lords praises and our obligation to him for his goodnesse of his people and so should 〈◊〉 â—…rch on all
me speedily 6. An upright servant albeit he be troubled for Gods cause and do misse comfort from God yet will he not change his Master nor despaire of his favour Hide not thy face from thy servant for I am in trouble 7. It is no limitation of God to presse his hasting to help when trouble presseth us so sore as we seeme near to perish if he speedily prevent not hear me speedily Ver. 18. Draw nigh unto my soul and redeeme it deliver me because of mine enemies 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 20. Reproach hath broken my heart and I am full of heavinesse and I looked for some to take pitie but there was none and for comforters but I found none 21. They gave me alse gall for my meat and in my thirst they gave me vineger to drink In the sixth petition or sixth time he prayeth for obtaining delivery whereunto he addeth reasons taken from the inhumanity and cruelty of his enemies and desertion of his friends and want of comfort from all men Whence learn 1. As straits do serve to drive the godly more and more neer-hand to God so do they serve to prepare men for renewed sense of communion with God or for Gods sensible drawing more neer-hand to them draw neer unto my soul saith he 2. A new manifestation of Gods love to a soul is present relief and delivery whatsoever be the trouble draw neer to my soul and redeem me 3. In the delivery of Gods children from the hand of persecutors the Lord doth look not onely to the necessity of his children but also to the insolent pride of the enemies in case they should prevaile deliver me because of mine enemies 4. The consideration of Gods being witnesse to all the sufferings of the Saints is a ground of patience under trouble and of hope to be delivâ—…red Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 5 Before a beleever once entered in sufferings and put upon his trialls be delivered he shall be made very sensible of the weight of â—…rouble specially of reproaches and of his own weaknesse to bear the burden of the crosse alone Reproach hath broken my heart and I am full of heavinesse 6. As a persecuted Saint may possibly be deprived of all common comfort pity and help from men so the lesse their comfort be on earth they may look for the more and readier comfort from God I looked for some to take pity and there was nonâ—… and for comforters but I found none 7. As the wicked are ready to adde affliction to affliction unto the godly so must the godly ever look for it yea they must not think it strange to finde the meanes of natural life and ordiâ—…ary refreshments of the body made bitter to them by persecution They gave me gall for my meat â—…hat is they made my natural refreshments tastelesse yea and bitter to me they gave me caâ—…se of grief instead of comforting me 8. As all the sufferings of the Saints are but shadowes of the sufferings of Christ so are they all mitigated and sanctified in the sufferings of Christ upon whom all the sufferingâ—… mentioned in this Psalme were foretold that they should fall for expiation of the sin and sanctifying the crosses of all his followers In my thirst they gave me vineger to drink was a Prophecy of Christs suffering on the Crosse. Ver. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap 23. Let their eyes be darkend that they see not and make their loines continually to shake 24. Pour out thine indignatian upon them and let thy wrathful anger take hold of them 25. Let their habitation be desolate and let none dwell in their tents This is the second part of the Psalme wherein the Prophet as a type of Christ by way of imprecation against his malicious enemies prophesieth of the vengeance of God against all obstinate adversaries and malicious persecutors of him whether in his own person or in his members and denounceth ten plagues or effects of Gods wrath to come upon them for their wickedness The first whereof is this God shall curse all the comforts of this life unto the obstinate adversaries of Christ and of his followers all these comforts shall serve to harden their hearts in sinne and lengthen their life therein till they fill up the measure of their iniquities Let theiâ—… table become a snare before them The second plague all the meanes appointed for mens conversion and salvation shall turne for the aggravating of their sinne and just damnation and as all things work together for the good of those that love God so shall all things work for the wo and wrack of Gods enemies That which should have been for their welfare let it become a trap The third plague they shall not perceive the true intent of Gods work nor consider the day of their visitation Let their eâ—…es be darkened that they see not The fourth plague there shall be no peace to the wicked but as even in laughter their heart shall be sorrowful so also their conscience for fear shall never dare to abide the light of the Lords Word to be examined by it and even in their greatest prosperity they shall have perpetual secret fear smother it as they will make their loines continually to shake The fifth plague the threatened wrath of God shall be fully executed against them and never depart from them when it is once poured out Poure out thy indignation on them and let thy wrathful anger take hold of them The sixth plague is the curse of God shall be on their houses and posterity and the place they have dwelt in shall be abhorred Let their habitation be desolate and let none dwell in their tents Ver. 26. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded He giveth a reason of those fearful imprecations on Christs adversaries because they are cruel in their persecution of him and of the godly even in the time of their affliction otherwayes sent by God Whence learn 1. It consisteth well with the love of God to his children even his only begotten Sonne Jesus Christ not being excepted to exercise them with sad calamities for bringing to passe the work of mans Redemption by Christ and for perfecting of the sanctification and salvation of the redeemed by Christ of all of whom now and then it may be said to God Thou hast smitten him and they are those whom thou hast wounded 2. Whatsoever may be the reason of the Lords smiting and wounding his own children yet their wicked enemies have no just reason to maligne them or to trouble them and therefore their troubling of Gods children is persecution They persecute him whom thou hast smitten 3. The very talking and
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
his own Name on the sinner whatsoever be his priviledge and though he were never so neer to God in external priviledges So a fire was kindled against Iacob and anger also came up against Israel 3. Misbelief is a more grievous sin then men do esteem of it for it calleth Gods truth mercy goodnesse power constancy and all in question and even his justice amongst the rest which if the misbeleever did consider he would not provoke justice against himself by this sin Wrath came up against Israel because they believed not in God 4. They do not believe in God who study not to depend upon him for salvation and for whatsoever is necessary to them for salvation yea they who do not believe that the Lord shall bring them out of every strait in a way most serving to their welfare and for his own honour do not believe in him for salvation so solidly as he requireth of them They believed not in God saith he and trusted not in Gods salvation 5. The more meanes encouragements helps and props to support a mans faith are furnished of God the greater is the sinne of unbeliefe in him As the Israelites misbelief was the greater for Gods miraculous bringing of water out of the rock and Manna from the clouds as here the Israelites misbelief is aggravated thus They trusted not in his salvation though he had commanded the clouds and rained down Manna 6. Man liveth not by bread but by the efficacious Word of God It is so easie for God to rain down victuals out of the clouds as to make them grow out of the ground let him say the Word and it is done He commanded the clouds and opened the doores of heaven and rained down Manna on them to eat 7. The Lord doth provide well for his own redeemed people what the earth doth not yield unto them he maketh the heaven one way or other furnish unto them as when the Israelites wanted the corne of the earth the Lord gave them of the corne of heaven so that man did eat Angels food not that there is corne in heaven or that Angels do eat any corporal food but manna is so called for the excellency of the food that it might have served for food to Angels if they had any need of food 8. The more excellent the benefit is which God giveth the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh as we see in Israels sinne who did not esteem of Manna as they should have done had the Lord sed them with dust of the earth or roots of grasse be any other mâ—…n thing they should have had no reason to complain but when he giveth them a new food created every morning for their cause sent down from heaven as fresh furniture every day of such excellent colour taste smell and wholesomenesse what a provocation of God was it not to be content now in special when he gave them abundantly of it He sent them meat to the full Ver. 26. He caused an East-winâ—… to blow iâ—… 〈◊〉 heaven and by his power he brought in the Soâ—… winde 27. He rained flesh also upon them as dust and feathered fowles like as the sand of the sea 28. And he let it fall in the midst of their camâ—… round about their habitations 29. So they did eat and were well filled for he gaâ—… them their own desire Here the Lord being tempted by a murmuting and unthankfull people to refute their suspicion of his power sendeth theâ—… the most delicate flesh that could be found in the world quailâ—… in abundance till they were all filled Whence learn 1. Tâ—… Lord that he may shew what regard he hath to satisfy good and lawful desires doth sometime grant unto men their unlawfull and unreasonable desires that holy desires may be the better entertained and constantly followed till they be granted as appeareth by the Lords granting of the unreasonable desire of the Israelites after flesh 2. The Lord hath the Commandement of the windes to make them blow from what aire and in what measure he pleaseth He caused an East-winde to blow in the heaven and by his power he brought in the South-winde 3. The Lord can gather so many creatures as he mindeth to make use of at his pleasure he can gather birds and fowles and make their flight longer or shorter as he pleaseth and make them light and fall where he pleaseth and can bring near to mans hand what he hath a mind to give unto him He rained flesh also upon them as dust and feathered fowls like as the sand of the sea and he let them fall in the midst of their camp round about their habitations 4. As the Lord doth grant lawful desires in mercy so also doth he grant sinful desires in wrath So they did eat and were filled for he gave them their own desire 5. When the carnal heart doth meet with the object of his lust he falleth upon it as a beast doth without fear of God or moderation of affection They did eat and were well filled for be gave them their own desire Ver. 30. They were not estranged from their lustâ—… but while their meat was yet in their mouthes 31. The wrath of God came upon them and sleâ—… the fattest of them and smote down the chosen mâ—… of Israel 32. For all this they sinned still and believed not for his wondrous works 33. Therefore their dayes did he consume in vanity and their yeares in trouble In the sixth place he setteth down their impenitency continued in and the Lords judgements poured out one after another upon them Whence learn 1. Sinful lust is unsatiable even when the body is overcharged with the service of it To lust sinfully is a snare but to continue in the slavery of lust is a felling of a mans selfe and a wedding of him unto that lust such was the sin of the carnal Israelites They continued in their lusting and repented not albeit they â—…t time to repent they and their lust did not discord They were not estranged from their lust 2. When men will not be enemies to their own sinful lusts they do provoke the Lord to become enemy to them and to poure wrath on them in the very act of their sinning While their meat was yet in their mouthes the wrath of God came upon them 3. Such as are most head-strong in sinne and take to themselves most liberty to sin and do give example most unto others to sin shall be most notoriously punished High places and eminency in power as it doth not lessen sin but aggravate it so doth it not exempt from judgment but procuâ—…eth that it should be augmented rather as is to be seen here in the punishment of the Nobles and great men in the camp of Israel The wrath of God came upon them and slew the fattest of them and smote down the chosen men of Israel 4. Such is the perversenesse of
is the mercy that so often doth forbear to destroy and when the frequency of sinning and frequency of sparing are numbred the reckoning will not be easily ended nor the number condescended upon How oft did they provoke him in the wildernesse 7. The sinnes of Gods people do greatly displease him and that so much the more as they are oftner repeated and committed contrary to what Gods kindnesse and care requireth of them How oft did they provoke him in the wildernesse and grieve him in the desert where God gave his daily presence led them sed them and protected them miraculously 8. Amongst other aggravations of sin this is not the least after conviction and correction and promise of amendment resolutely to go back again to their vomit yea they urned back and tempted God 9. The Lord cannot endure that his people who ought wholly to depend upon submit unto him and be ruled by him should prescribe as they please how and when he should help them or set bounds unto his power truth wisdom or mercy as if he could do no more then they conceive to be probable Therefore is it put amongst the highest aggravations of their sins They tempted and limited the holy One of Israel Ver. 42. They remembred not his hand nor the day when he delivered them from the enemy 43. How he had wrought his signes in Egypt and his wonders in the field of Zoan In the ninth place from this to ver 54. he setteth down the prime cause of all their sin and misery which followed upon it to wit they marked not nor made use of the difference which God did put between them and the Egyptians whom he did plague for their cause while he delivered them Whence learn 1. When the merciful proofes of Gods respect unto us do not confirm our faith in God and tie us to love and obedience unto him these experiences will soon wear out if not out of common memory yet out of estimative and affectionate memory as here They remembred not his hand nor the day when he delivered them from the enemy 2. As the right remembrance of former mercies may be a bridle from all sinne and a confirmation of faith against all doubtings and suspicions of Gods good will to us so the not rightly remembring of experiences of Gods respect shewed unto us doth prove an inlet to many wicked mastakings of God and disobediences to him for here the cause of the former sins and plagues is rendered to be this They remembred not his hand nor the day when he delivered them from the enemy 3. Not remembring the Lords Word and Works affectionately and with purpose and endevour to make right use thereof is in the Lords accompt no remembrance of him in effect for of this people who could well tell the story of their coming out of Egypt and so had a common remembrance thereof the Lord saith They remembred not his hand nor the day when he delivered them from the enemy 4 Signes and wonders once done for confirmation of the doctrine of the true God and his Covenant and true Religion should suâ—…e in all times and ages after for that end and it is not lawful to tempt God still to do moe wonders for confirmation of that truth They remembred not how he had wrought his signes in Egypt and his wonders in the field of Zoan 5. The Lords plagues on the enemies of the Church being rightly remembred should warne Gods people to stand in awe of him depend upon him submit unto him and to be wary to contend with him which use when it is not made it giveth a ground of challenge They remembred not how he had wrought his signes in Egyt and his wonders in the field of Zoan Ver. 4. And had turned their rivers into blood and their floods that they could not drinke 45. He sent divers sorts of flies among them which devoured them and frogs which destroyed them 46. He gave also their increase unto the caterpiller and their labour unto the locust 47. He destroyed their vines with haile and their Sycamore-trees with frost 48. He gave up their cattell also to the haile and their flocks to hot thunderbolts 49. He cast upon them the fiercenesse of his anger wrath and indignation and trouble by sending evill angels among them 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence 51. And smote all the first-borne in Egypt the chief of their strength in the tabernacles of Ham. He numbereth out sundry plagues poured out upon the Egyptians whereby the Israelites should have been wise From ver 44. Learn 1. The means of mens life comfort wealth and defence can stand them in no stead when God hath a controversie against them The Lord can deprive them of the benefit thereof and turn benefits into the meanes of their grief and vexation as he did the waters of Egypt which were the meanes of life and wealth unto them He turned their rivers into blood and their floods that they could not drink 2. By what means people do sin and provoke the Lord to wrath he can by the same meanes punish them As the Egyptians had defiled their rivers with the blood of the infants of Israel so God did make their river speak their sin and threaten their death He turned their rivers into blood and their floods that they could not drink From ver 45 Learn 1. The meanest and basest of the creatures do declare the power of the Lord and are so farre from being uselesse that they lie as it were in garison among men to be sent out in parties upon service as the God of hosts is pleased to give orders He sent divers sorts of flies among them and frogs 2. Flies and frogs and every meanest vermine are too sore for man when God doth arm them to avenge his quarrel He sent out flies which devoured them and frogs which destroyed them that is which were about to destroy them and were able enough for the work and were acknowledged to be so by the Egyptians who did reckon themselves lost men if these armies should not be taken off them From ver 46 47 48. Learn 1. When God is not acknowledged to be the giver of corn and cattel and fruits of the ground by a right using of them he will be known to be the giver thereof by removing of them He destroyed their increase labour vines and cattell 2. The Lord hath meanes how to destroy and take away the fruits of the ground and other serviceable creatures at his pleasure The caterpiller the locusts quail frost and thunderbolts From ver 49. Learn 1. The plagues of Gods enemies are out of meer justice and not from fatherly love as the strokes of his own chosen are He cast upon the Egyptians the fiercenesse of his anger 2. Trouble of it selfe is not so heavy as when indignation and wrath is joyned with it or
is a quickening which giveth spiritual life to those that a eâ—…t dead in their sinnes and trespasses and a quickening which giveth strength and comfort to the weak disconsolaâ—…e and discouraged souls of Gods children for the first sort of quickening every regenerate man should pray in behalf of all the elect in the visible Church who are not as yet converted and for quickening in other respects they should pray in behalf of themselves and other afflicted spirits of the godly as here the beleevers do pray Quicken us 2. The honouring of God in spiritual worship should be the end of our petitions which we do make for any good to our selves Quicken us and we shall call upon thy Name 3. Albeit the work of calling on Gods Name and worshipping of God in Spirit and trâ—…h be the work of the regenerate man yet the spiritual life and the motion or stirring up of the regenerate man unto this work the enabling of the man unto it and in it and the cheering up of his heart to do it affectionately is the work of the Lord for these doth the Pâ—…lmist here distinguish first he sets down Gods part Quicken thou us and then oâ—…r part And we shall call upon thy Name From the third request ver 19. repeated now the third time Learn 1. In what respects soever the Church of the Jewish Nation may seem to be alienated from God yet theâ—…e is hope of their repentance and returning and reconciliation unto God for there is a petition of the Lords enditing standing he e thrice repeated in their favour to be granted in due time by God to whom nothing is hard and here in this third repetition of this prayer the Name of God Jehovah whereby he told Israel that he would be known to them to be the performer of promises is added expressely Turn us again O Iehovah God of hostes 2 Albeit we our selves do breed the mist and clouds which do hide from us the shining of Gods favour towards us and we do build the partition walls we do raise up mountains of transgressions which separate between God and us vet it is the Lord himself only who of his own free grace and by his own power doth dissolve these clouds and remove these impediments out of his own way towards us Turn us again and cause thy face to shine 3. So oft as we are burdened with the same pressure and straitened with the same necessity as oft we may and should have recourse to God for relief by prayer for this staffe hath God put in faiths hand to help the believer in every stop of his journey till he come home to the Lord and be past all perill Turne 〈◊〉 again cause thy face to shine 4. As the sight of our distance from God and sense of his displeasure and fear of perdition do serve to be a spurre to our prayer so desire of reconciliation desire and purpose of repenting and hope of salvation â—…o serve to encourage us to persevere in prayer till we have what we ask perfected to us Turn us again cause thy face to shine so shall we be saved PSAL. LXXXI To the chief Musician upon Gittith A Psalme of Asaph THis Psalm was appointed to be sung in their solemn seasts new moones and feast of tabernacles in special for a testimony of Gods gracious and bountiful dealing with his people on the one hand and of their provocation of God on the other hand moving him to change his dispensation toward them and to withhold many benefits from them which otherwayes they might have had if they had not rejected Gods counsel and had chosen their own wayes that by this Psalme his people might learn to be wiser The parts of the Psalme are three The first is a Preface wherein there is a mutual stirring up of the Church-members to keep the solemn feasts and blowing of trumpets ver 1 2 3. and a reason or this mutual exhoâ—…tation taken from Gods institution of this ordinance when he brought his people out of Egypt from the service of strangers ver 4 5. In the second part is set down how God delivered them from bondage in Egypt and from troubles in their journey ver 6 7. and how reasonable commands the Lord did give unto them which commands are all summed up in this one That God should be their God alone ver 8 9 10. In the third part is set down First how they rejected God and his counsel ver 11. Next how therefore they were plagued by being given over to their own lusts ver 12. Thirdly how they deprived themselves of Gods benefits which by following Gods counsel they might have enjoyed ver 13 14 15. Ver. 1. SIng aloud unto God our strength make a joyful noise unto the God of Iacob 2. Take a Psalm and bring hither the timbrel the pleasant harp with the psaltery 3. Blow up the trumpet in the new Moon in the time appointed on our solemn feast-feast-day From their mutual stirring up of one another to rejoyce in God commanded here by the Psalmist in the Lords Name Learn 1. That whatsoever may be our own private condition it is our duty ever and in all things to give glory to God to rejoyce in him to professe and avow his Name Sing aloud unto God 2. The Lords people have the fulfilling supplying and supporting of their emptinesse wants and weaknesse in God whose sufficiency they ought to make use of and rejoyce therein Sing unto God our strength 3. It is the Covenant of grace whereby God becometh our God which doth intitle us and giveth us interest in and right unto his all-sufficiency which we should entertain joyfully in our communion with God praising him and thanking him for it and delighting in his presence because of it Make a joyful noise unto the God of Iacob for God was Iacobs God because God was by Covenant Abrahams and his childrens God whose children also we are who are Christs Gal. 3. 29. From the use and variety of musical instruments called for Ver. 2 3. Learn 1. Albeit the external melody of musical instruments in the Lords publike worship with the rest of the paedagogie and shadowing dark figures of the Ceremonial Law be abolished now when the Lord the Sunne of righteousnesse is come yet the moral duties represented by them are still to be acknowledged and followed by us to wit that the praises of the Lord are unexpressible by us and that we are unsufficient of our selves to set forth the same that we have matter of unspeakable joy in God our Redeemer and should stir up all the powers of our soul to this part of his spiritual service for this did those musical instruments teach Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 2. We ought to acknowledge the stately magnificence of our exalted Lord and our dulnesse and slownesse to praise him and what need we had to be stirred up and to stirre up
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they
witnesse of it and most able to speak from his own perswasion to the perswasion of others I will say of the Lord He is my refuge and my fortresse 2. The duty of the Believer is to go on and grow in faith and the right use of his experiences is the confirmation of him in the faith of the Covenant and resolution to grow therein in measure of strength and sincerity He is my God in him will I trust Ver. 3. Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence The third motive to beleeve in God is a promise of deliverance out of danger which by humane wit could not be eschewed which he expresseth under the similitude of snares and pestilence which do overtake a man before he be aware Whence learn 1. A kindly beleever should love to have others beleeving in God as he himself doth and should leave nothing undone to perswade others to beleeve as his calling requireth for the example of the Psalmist teacheth us so 2. There are many tentations whereby Satan as a fowler laying snares catcheth poor foolish sinners and there is much contagion of sinne whereby albeit men are infected one by another and many do perish yet the beleever in God is either preserved from falling into the snare and from being corrupted with contagion of others ill speeches and manners or else he is rid and delivered out of the danger Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence 3. As there are dangers in relation to our spiritual condition unavoidable if God do not deliver us so are there dangers of plots and conspiracies by wicked enemies in relation to bodily dangers also from which the wisdom of beleevers could not deliver them but God hath promised a deliverance or a good escape from them all so as the beleever shall be no loser Surely he shall deliver thee from the snare of the fowler c. Ver. 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler A fourth motive is a promise of comfortable and sure defence against the invasion of the enemies set forth under sundry similitudes usual in Scripture Whence learn 1. The care and watchfulnesse of God over his own is such as neither Nature nor Art can yield sufficient similitudes to expresse it as the borrowing of more similitudes some from one thing and some from another doth here shew The watchfulnesse of the bird over her young ones and the care that a man hath in battel to preserve his own body from hurt are but imperfect shadowes to represent the watching care of God for a beleever 2. As the Lord descendeth unto our capacity in such low similitudes of protection and comfort so he requireth of us that by those we should ascend in our faith to rely confidently and lovingly upon him He shall cover thee with his feather and under his wings shalt thou trust 3. That which we must oppose to all perils is the Word of God so long as we keep that and ward off darâ—…s and swords by that meanes we shall not be overcome His truth shall be thy shield and buckler Ver. 5. Thou shalt not be afraid for the terror by night nor for the arrow that fleeth by day 6. Nor for the Pestilence that walketh in darknesse nor for the destruction that wasteth at noone day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee A fifth motive to beleeve is from a more particular promise of safety unto the beleever from all sort of deadly enemies and dangers wherinto when many do fall the beleever shall stand Whence learn 1. The true remedy against tormenting fear is faith in God for many terrible things may befall men when they are most secure like unto those that befall men in the night but for any harme which may befall the beleever this way the Lord here willeth him to be nothing afraid Thou shalt not be afraid for the terrour by night 2. Many sudden accidents may befall men when they are most watching and upon their guard but the Lord willeth the beleever to be confident that he shall not be harmed this way Thou shalt not be afraid for the arrow that fleeth by day 3. Many evils are men subject unto which come upon them they cannot tell how but from such evils the Lord assureth the beleever he shall have no harme Thou shalt not be afraid of the pestilence which walketh in darknesse 4. Men are subject to many evils which come upon them openly and not unawares such as are calamities from enemies and oppressors the Lord willeth the believer to be confident that he shall not be harmed this way Thou shalt not be afraid for the destruction which walketh at noon-day 5. When trials and tentations come upon the world to try the children of men albeit many fall by those tentations yet the man who beleeveth in God shall stand whether the tentation come upon the left hand with lâ—…sse appearance of good offered in it or upon the right hand with 〈◊〉 pretences of lawfulnesse and holinesse in a sinful course whereunto the tentation doth drive albeit a thousand should fall by the tentation on the one hand and ten times more on â—…he other hand yet the beleever in God going upon the grounds of Gods Word shall not fall those evils wherein others fall and peâ—…ish shall not come near him as to the point of harming of him or of destroying of him A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come near thee 6. The Lord will not only one way be helpful to the believer but so many wayes as he can be in danger as the enumeration of so many sundâ—…y cases wherein he promiseth deliverance doth teach us 7. The only persons who are hurt by judgements and tentations are such unfenced souls as beleeve not in God are not reconciled with him and stand at a distance opposite to him as the object of his wrath for none have â—…ight to the former promises except the believer only as all the text holdeth forth Ver. 8. Only with thine eyes shalt thou behold and see the reward of the wicked He answereth an objection It may be said that the former mentioned evils tentations and calamities do come very near unto the godly for they aâ—…e ofttimes no lesse deep in them then others are He answereth that the Lord may well acquaint them with the danger and with the sense of their own weaknesse but for the point of hâ—…me from those evils or for the point of destruction by those evils which â—…s the reward of the wicked the godly have no more but a discovery of it to see it wherein they might have fallen if God had not preserved them and wherein thâ—… wicked do fall
and perish Whence learn 1. Albeit the same caâ—…amities â—…xternal may befal the beleever and the wicked yet the close of their course the reward of their works shall put the difference for the godly shall only behold the reward of the wicked 2. Albeit the beleever may be exercised with the fear of destruction yet he shall be free of falling into it Only with thine eyes shalt thou behold and see the reward of the wicked Ver. 9. Because thou hast made the LORD which is my refuge even the most High thy habitation 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling A sixth motive to beleeve in God is a promise general to be delivered from all evil that nothing shall harme him but all things shall rather work together for his good Whence learn 1. All beleevers have one object of their faith one relief in their troubles one retreat from the vexations which do assault them in this world even God Thou hast made the Lord who is my refuge even the most High thy habitation 2. One beleever may and should encourage other beleevers by the same motives whereby he himself is encouraged as here Because thou hast made the Lord who is my refuge to be thy habitation therefore such and such blessings shall come upon thee saith he 3 The nature of true faith is to make use of God in all conditions in peace and warre in prosperity and adversity as here he is both a refuge and an habitation 4. As we have need to have the same promises repeattd unto us and inculcated upon us so slow and dull are we to receive them so the Lord doth repeat and urge the receiving thereof with an inlarging and not abridging of what once he promised as this general promise teacheth There shall no evil befall thee nor any plague come near thy tabernacle to wit to harm thee for God who is the beleevers habitation in terposeth himself and turneth the calamity to his good if it be suffered to come on that it come not near to his disadvantage Ver. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes 12. They shall beare thee up in their hands lâ—…st thou dash thy foot against a stone A seventh motive to beleeve in God is a promise of making Angels wait upon the beleever and carefully to attend his motions in all his lawful affaires lest he should stumble and suffer harme which promise even Satan doth acknowledge to belong unto Christ and Christ doth owne it being taken in a right sense Mat. 4. Whence learn 1. Such is the indulgent love of God toward his owne as he doth obviate all doubts which from any hand might hinder them to beleeve in him if the severity and justice of God terrifie the Lord offereth himself as a bird with stretched out wings to receive the supplicant ver 4 If enemies who are too strong do pursue the Lord openeth his bosome as a refuge ver 3. If his childe be assaulted he becometh a fortresse ver 3. If he be hotly pursued and enquired after the Lord becometh a secret place to hide his childe If persecution be hot God giveth himself for a shadow If Potentates and mighty Rulers turn enemies the Lord interposeth as the most High and Almighty Saviour ver 1. If his adversaries be crafty like fowlers or hunters the Lord promiseth to prevent or break the snares ver 3. Whether evils do come upon the beleever night or day secretly or openly to destroy him the Lord preserveth his childe from destruction and if stumbling blocks be laid in his childes way he hath his instruments his servants his Angels prepared to keep the beleever that he stumble not He shall give his Angels charge over thee not one Angel only but all of them or a number of them 2. The Angels are ministering spirits sent forth to minister for every beleever He shall give his Angels charge over thee to keep thee in all thy wayes 3. Promises are not made to foster men in their turning after folly but to encourage them in the course of obedience in their several callings They have charge to keep thee in all thy wayes 4. Albeit stumbling stones be laid in the way of Gods childe yet while he behaveth himself as a beleever in God he shall not stumble Great peace have they who love Gods law and nothing shall stumble them Psal. 119 165. They shall beare thee up in their hands left thou dash thy foot against a stone Ver. 13. Thou shalt tread upon the lion and adder the young lion and the dragon shalt thou trample under feet The eighth motive to beleeve is a promise of victory over every enemie of his salvation how fierce strong and cruel soever they be how crafty malicious and dangerous soever they be Thou shalt tread upon the lion and adder God shall put Satan under his feet tyrants and bloody persecutors hereticks and seducers shall not prevaile over the beleever The young lion and the dragon shalt thou trample under feet Ver. 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation The ninth motive to beleeve in God is taken from a bundle of five or six promises as spoken immediately by God the Father of his Son Jesus Christ as man and of every beleever and true member of his mystical body The first promise is of delivering of the beleever from whatsoever trouble or danger he can be presupposed to fall into I will deliver him saith the Lord. 2. For trial of true faith the unquestionable property of a beleever and the evidence of a sound and saving faith in God is fixed love toward God because he hath set his love upon me 3. As there is a because and a therefore in the processe of the law in concluding death for sin so there is a because and a therefore in the processe of grace and of the Gospel which doth reason from one grace given to inferre another grace to be given even grace for grace and such is this here Because he hath set his love on me I will deliver him 4. Sound love to God floweth from and is joyned with sound knowledge of God as his Majesty is declared unto us in Scripture The beleever who hath set his love upon God hath known my Name saith he 5. As the beleever is highly priviledged and honoured of God being made a sonne and an heire and co-heire with Christ so shall he be made also more then a Conquerour over all his enemies through Christ I will set him on high because he hath known my Name this is the second promise 6. The third promise is the
and comforts given to any one beleever are not proper to him only but common to all beleevers and the man who can apply these promises to himself is the fittest man to bear witnesse of the interest which others have therein for what the Psalmist hath applied to himself he extendeth to all in substance The righteoâ—…s shall flourish 2. The godly shall get up their head notwithstanding of whatsoever weight of troubles laid upon them and they shall constantly grow up to the full stature of perfection whatsoever opposition be made They shall flourish like the Palme-tree he shall grow like a Cedar in Lebanon 3. The Lords children are like trees which do not grow in every soile are not nourished with every moisture the place of their planting growth and flourishing is the house of the Lord where the Word and Spirit of the Lord joyned with the holy ordinances may be had for food They are planted in the house of the Lord and flâ—…rish in the Courts of our God 4. Not every barren tree or weed not every one who is in the visible Court of Gods Church doth grow and flourish or is made partaker of the spiritual grace and blessing of the ordinances but only planted ones that is such plants as the heavenly Father hath planted for to those only who by Covenant have embraced God is the promise made Those that be planted in the house of the Lord shall flourish in the Courts of our God 5. True beleevers shall still persevere and the decay of the outward man shall not hinder the renewing of their inward man day by day and their last works shall be better then their first They shall still bring forth fruit in old age they shall be fat and flourishing 6. The end of the Lords destroying of the wicked and of his blessing of the true beleever with the growth of grace and perseverance to the end is the glory of Gods righteousnesse singlenesse in Covenant-making and of his constant affection to uprightnesse for these threatenings and promises shall be made good To shew that the Lord is upright 7. Whosoever neglect to give glory unto God the beleever will not faile to lay his own weight upon God and build all his felicity on him being assured that he will neither flee from nor faile the godly He is my rock 8. Lâ—…t the Lord do what he pleaseth let the wicked prosper for a while and the godly be troubled for a while yet God is wise and just and holy and that man hath profited well in the school of God who giveâ—…h this glory unto God constantly as the Psâ—…lmist doth here He is my rock and there it no unrighteousnesse in him PSAL. XCIII IN this Psalme for the comfort of Gods people against the multitude and power of their enemies and the greatnesse of Kings and Potentates in the world who oft times are like to overflow devoure and drown the Church the glory of the Lord is described in whom is the Churches defence comfort and victory For this end fâ—…st the praises of God for the Churches comfort are set down absolutely ver 1 2. Then the opposition of the enemies of the Church is compared to the growing flood or raging sea ver 3. And thirdly the praiâ—…s of God are set down in opposition to their power ver 4 5. with the use of this doctrine ver 7. Ver. 1. THE LORD reigneth he is clothed with Majestie the LORD is clothed with strength wherewith he hath girded himselfe the world also is established that it cannot be moved 2. Thy throne is established of old thou art from everlasting From the praises of God absolutely set down for the comfort of the Church in all respects and for strengthening of their fâ—…ith specially against all her enemies Learn 1. Howsoever matters concerning the Church or any member thereof shall go whatsoever he be that hath power for troubling of the Church God is he who is great Governour of all and this â—…s one ground of confidence and comfort to the Lords people The Lord reigneth 2. The outward splendor of earâ—…ly Kings and Potentaâ—…s in the world opposite to Christs Kingdom is no small tentatioâ—… to Gods people but the beleever must oppose unto this the gâ—…orious government of God He is cloâ—…thed with Majesty 3 How strong soever the adverse powers of the world do seeâ—… it must not terrifie the beleever in following the Lords cause bâ—… his stâ—…ength must be opposed thereunâ—…o and that so much the more comfortably as Gods strength is not borrowed from â—…y as the strength of the creature is The Lord is clâ—…thed with strength wherewith he â—…th girded himself 4. The 〈◊〉 of the constant guiding of the world sheweth the power and wisdom of God employed much more in setling the work of his Church for whose cause the world was made and is upheld and estâ—…blished The world also is established that it cannot be moved 5 The Lords Kingdom in his Châ—…h is not like the new upstaâ—…ts in this world which are of short standing unstable If any King be kind to his Church his people have reason to thank God but they must not lean to such a King his â—…eign shall be but short and if any King be froward and oppose himself to the Church we must not be too much feared for him because his Kingdom is but lately begun and is of short continuance but the Kingdom of the Lord is an ancient Kingdom and well setled Thy throne is established of old 6. The eternity of God is the ground of the immutability of his Kingdom and of the perpetual comfort of the Church against all opposers Thou art from everlasting Ver. 3. The floods have lifted up O LORD the floods have lifted up their voice the floods lift up their waves In the second plâ—…ce is the tentation of the Church they are like to be â—…ve flowed as with a deluge by the multitude of powerfull enemies whereof the Church complaineth unto God Whence learn 1. It is no wonder to see the world rising up tumultuously to overthrow the Church and as it were a deluge coming upon them to drown and devoure all no wonder to heare the enemies threatening destruction to the Churâ—…h like to the noise of waters after raine coming down the mountains upon them which are not able to flee The floods have lifted up the floods have lifted up their voice and the third time the floodâ—… lift up their waves 2. The best way to encounter threatenings and feares is to oppose God unto them and to lay them forth before the Lord that he may answer them as here the Psalmist doth The floods have lifted up O Lord saith he c. Ver. 4. The LORD on high is mightier then the noise of many waters yea then the mighty waves of the sea In the third place he sets down the power of God in opposition to all the bâ—…ags and malice and power of the enemies as very