he exhorteth all to acknowledge the Lord as they who are worshippers of him and who are taught by his Word should do Whence learn 1. It was foretold that as the Church of Israel was taught by the Lords Word to know him so should the Gentiles be so taught also for Give unto the Lord the glory due to his Name presupposeth and importeth that they should have his Name set forth in his Word and â—…hould be instructed to know him and how to worship him acceptably 2. Whatsoever point of glory the Scripture giveth unto God it may not be withdrawn from him nor communicated to any other beâ—…de him for it is his own proper due Give unto him the glory due to his Name 3. It is the manner of the Scriptures of the Old Testament to expresse the spiritual service of the Gospel in the termes of the service of the Law Bring an offering and come into his courts 4. Albeit bodily sacrifices and oblations and the material Temple of Ierusalem be taken away yet the moral duties shadowed forth in them are still necessary to be done we must not come for fashion empty and vaine before God but with the calves of our lips offering up our selves in a living sacrifice holy and acceptable to him Bring an offering unto hm 5. The Church of the Gentiles make up one Church with the Jewes and are of the same incorporation and holy society and partakers of the priviledges of the Church with them Bring an offering and come into his courts Ver. 9. O worship the LORD in the beauty of holinesse feare before him all the earth In the third branch he exhorteth more particularly all the Gentiles to worship and feare the same God with the Church of the Jewes Whence learn 1. True Converts must submit themselves absolutely unto Christs Government in soul and body for O worship the Lord importeth so much 2. Then is a mans worship and submission sanctified and made acceptable when it is offered in and through Christ and in society with his Church represented by the Sanctuary here called the beauty of holinesse Worship the Lord in the beauty of holinesse 3. Among all Gods works nothing so beautiful as his ordinances rightly made use of in his Church Worship the Lord in the beauty of holinesse 4. All our worship must be seasoned with fear lest we swerve on either hand from the rule prescribed by God Fear before him all the earth Ver. 10. Say among the heathen that the LORD reigâ—…th the world also shall be established that it shall not be moved he shall judge the people righteously 11. Let the heavens rejoyce and let the earth be glad let the sea roare and the fulnesse thereof 12. Let the field be joyfull and all that is therein then shall all the treâ—…s of the wood rejoyce 13. Before the LORD for he cometh for he cometh to judge the earth he shall judge the world with righteousâ—…esse and the people with his truth In the fourth place he exhorteth the Lords Ministers his called messengers every where to proclaime Christ King in his own Church and to declare the benefits of his reigning in special these three 1. The putting of all things which are in disorder and confusion in the world by sin into their own order again and setling all things to the perpetual benefit of his subjects 2. Christs righteous governing and deâ—…ending of his subjects 3. The unexpressible joy which Christ doth bring to his people for setting forth whereof all the reasonable and understanding creatures are unable Whence learn 1. Wheresoever the Gospel is preached there without injurie to Magistrates Christ may and should be declared King sovereigne Lord and Law-giver in all the matters of Religion and whatsoever concerneth the salvation of men and service of God Say among the heathen that the Lord reigneth 2. Before Christ come to a people men neither know God nor themselves nor what is their profit nor what is their losse for before Christ reveale himself to a man things earthly and temporall are put in the room of things heavenly and everlasting the creatures and lusts of men are put in the room of God and the sinner is made a slave to his own lusts and unclean spirits but when Christ cometh who is the light of the world and the life of men and convinâ—…eth men of sin and righteousnesse and judgement then is the sinner humbâ—…ed and God exalted and every thing is put in its own place and a solid state of grace and glory is â—…ounded by his Word and working and is setled by his decree for the benefit of the world of his Elect and Regenerate people for by Christs governing the world also shall be established 3. The Kingdom of Christ is a Kingdom which cannot be moved and they who are his Subjects do receive this Kingdom in title and right and begun possession which cannot be taken from them again The world also shall be established that it cannot be moved 4. The government of Christs Kingdom is so well and wisely carried by him as right is done to God and man to friends and foes and no injury to any party is allowed and course is taken to give effectually to every man according as his work shall be He shall judge the people righteously 5. There is no true rejoycing for sinners in heaven or earth except in and through Jesus Christ alone all joy of sinners without him is madnesse and in him men have cause of rejoycing whatsoever condition they shall be in Let the heaven rejoyce and let the earth be glad let the sea roare and the fulnesse thereof 6. The joy which Christ bringeth to his people is such that men and Angels are not able to expresse it and if all the dumb creatures had mindes and mouthes to set it forth it were a taske and more for them to undertake it Let the heavens rejoyce and the earth be glad let the sea roare and the fulnesse thereof c. 7. As all the creatures are in a sort of bondage and subjection unto vanity through the sins of men so have they their own redemption freedom from vanity in relation to Christ and the service which they do unto the Saints who make right use of them and at length the creature shall be fully delivered from the bondage of corruption and in its owne kinde have cause of rejoycing Let the heaven earth sea and fields rejoyce c. 8. All the creatures are at enmity with man before he be reconciled to God in Christ but when peace is made by Jesus Christ they look upon man all of them with another countenance as servants unto and children of their Lord who is Father of the reconciled and governour of all for their good Let the fields be joyful and all that is therein then shall all the trees of the wood rejoyce They shall look upon a reconciled man walking in the light of Gods countenance as a
soft with showres thou blessest the springing thereof 11. Thou crownest the yeer with thy goodnesse and thy paths drop fatnesse 12. They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 13. The pastures are clothed with â—…ocks the valleyes also are covered over with corn they shout for joy they also ring The ninth reason of the Lords praise is from his plentiful furnishing of food yearly for man and beast but in special for his making the promised land fruitful unto his people Israel when he shall give them rest from their enemies and peace therein after their being exercised with troubles What may be prophetical in this whole Psalme as touching the Israelites we will not here enquire nor how far the Prophet did look beyond his own and Solomons time when he said Praise waiteth for thee in Sion c. Only Hence learn general doctrines 1. The Lords blessing of the ground and making it fruitful is his coming as it were to visit it Thou visitest the earth and waterest it 2. Gods providence is then best seen when particular parts are looked upon one after another Thou waterest it thou enrichest it thoâ—…â—…parest them corn c. 3. The sending of timely rain and plentâ—… of it and after that abundance of victual should not be slightly passed over but well and carefully marked for the husbandry is all the Lords Thou preparest them corn when thou hast so provided for it 4. Second causes and the natural course of conveying benefits unto us are not rightly seen except when God the first and prime cause is seen to be nearest unto the actual disposing of them for producing the effect Thou waterest the ridges thereof abundantly c. Thou â—…ssest the springing thereof 5. From the one end of the year to the other God hath continual work about the bringing forth of the â—…ruits of the ground and gloâ—…iously doth perfect it once a year Thou crownest the year by thy goodnesse 6. Every one of the footsteps of Gods providence for the pâ—…ovision of his peoples food hath its own blessingâ—… as appeareth in the profitable use of the straw and stubble and chaffe and multiplication of the seed Thy paths drop fatnesse 7. The Lord hath a care to provide food not only for man but also 〈◊〉 beasts and not only for â—…ame beasts which are most useful for man but also for wilde beasts in the wildernesse making his rain to fall on all parts of the ground They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 8. Albeit temporal benefits be inferior to spiritual yet because unto Gods children they be appendices of the spiritual they are worthy to be taken notice of and that God should be praised for them as here the Paslmist sheweth praising God for spiritual blessings in the beginning of the Psalm and here in the end for temporal benefits 9. The plurality of Gods creatures and the comparison of Gods benefits set before our eyes are the scale musick book and noted lessons of the harmony and melody which we ought to have in our hearts in praising him yea these benefits do begin and take up the song in their own kinde that we may follow them in our kinde The pastures are clothed with flocks the valleyes also are covered over with corn they shout for joy they also sing PSAL. LVI To the chief Musician A song or Psalme THis Psalm being all of praises may be divided into three parts In the first the Psalmist exhorteth all the earth to praise God ver 1 2 3 4. and that because of the works which God did of old for his people ver 5 6. and because he is able to do the like when he pleaseth ver 7. In the second part he exhorts the Church of Israel living with him in that age to praise God for the late experience of Gods goodnesse towards them in the delivery granted to them out of their late trials troubles and sore vevations ver 8 9 10 11 12. In the third place the Prophet expresseth his own purpose of thankfulnesse unto God for the large experience which he had in particular of Gods mercies to himselfe from ver 13. to the end Ver. 1. MAke a joyful noise unto God all yee lands 2. Sing forth the honour of his Name make his praise glorious From this urgent exhortation to praise God Learn 1. As the duty of praise is most necessary and most spiritual so are we more dull and indisposed thereto then to any other exercise spiritual and had need to be stirred up thereunto therefore saith he Make a noise sing forth c 2. The Prophets of old had it revealed unto them that the Gentiles should be brought to the knowledge of God and made to worship him as Make a joyful noise unto God all ye lands importeth 3. The praise of the Lord is a task for all the world to be imployed about and a duty whereunto all are bound seeing they all do see his works and all do hold what they have of him but specially those that hear of him by his Word to whom most specially the Word doth speak Make a joyful noise all ye lands 4. Men ought to go about the work of praising God so cheerfully so wisely and so avowedly as they who do hear his praise spoken of may understand his Majesty magnificence goodnesse power and mercy Make a noise unto God sing forth the honour of his Name make his praise glorious Ver. 3. Say unto God How terrible art thou in thy works through the greatnesse of thy power shall thine enemies submit themselves unto thee 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy Name Selab Here the Psalmist as the Lords pen-man doth furnish matter and words of praising God unto the hearers and prophesieth that the fulnesse of the Gentiles shall concurre in his worship and take part in the song of his praise Whence learn 1. Because we can do nothing of our selves in this work of the Lords praise God must furnish to us matter words Say unto God How terrible c. 2. As the work of the praise of God should be done in love and confidence and sincerity and in his own strength so may it be directed to him immediately and that without flattery otherwayes then men are praised for praise properly is due to God only and no man can speak of him except in his own audience Say unto God How terrible art thou in thy works 3. The works of the Lord every one of them being rightly studied are able to affright us by discovering the incomparable dreadful and omnipotent Majesty of the worker thereof How terrible art thou in thy works 4. When the Lord is pleased to let forth his judgements on his adversaries and to let them see what he can do none of them dare stand out against him but if they be not converted
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
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
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
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
acknowledge Gods power and mercy in our supplications so also it is our duty to glorify the mercy of God afteâ—… the self experience of it Thy mercy O Lord held me up Ver. 19. In the multitude of my thoughts within me thy comforts delight my soule He setteth down here a further benefit of his faith in God to wit that by what he saw in God he found comfort and joy in all his perplexities Whence learne 1. In the time of danger or of narrow trial many questions and doubts and discourses of minde use to arise which did not appear in time of ease and these multiplied thoughts do breed perplexity anxiety and grief which call for comfort as the experience of the Psalmist doth teach In the multiude of my thoughts within me c. 2. No ease for a perplexed soule till it go to God in Christ the resting stone in Sion and in him support is to be found under burdens and comfort against whatsoever cause of grief yes and more also joy and delight swallowing up all grievances 〈◊〉 the Psalmist by experience did finde usually In the multitude of my thoughts wiâ—…hin me thy comforts delight my soul now Gods comforts are Gospel comforts Ver. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law 21. They gather themselves together against the soule of the righteous and condemne the innocent blood He sheweth what use he made of the oppressors wickednesse for supporting of his own faith to wit that he was perswaded that God allowed not their mischievous courses howsoever they pretended to do what they did by a Law because not the good of the subject but the overthrow of the godly was intended by them Whence learne 1. The seat of Justice within the visible Church may possibly turn enemies to piety and righteousnesse and to those that follow Gods Word In which case the grief tentation wrastling and trial of the godly is not small 〈◊〉 the Psalmists experience doth teach us who here cometh to God with a question Shall the throne of iniquity have fellowship with thee 2. As the Thrones of Justice are honourable are countenanced and protected of God when they decree and execute righteousnesse so they lose their reputation and are deâ—…uded of Gods approbation comfort and defence when they decree and execute iniquity Shall the throne of iniquity have fellowship with thee 3. Albeit wicked men ofttimes love to have the appearance and shadow of equiry yet unrighteousnesse impiety oppression is not the more justifiable that it be covered with the authority of a law but rather God will abhorte that wickednesse which is enjoyned by a law so much the more as it hath pretence of law Shall the throne of iniquity have fellowship with thee that forgeth mischief by a Law 4. The iniquity of persecutors is the matter of confidence for the oppressed for if our adversaries be against God and against us also then have we fellowship with God in a common cause Shall the throne of iniquity have fellowship with thee saith he 5. When mischief is enacted by Law then shortly may the godly be pannelled as criminally guilty and they who allow the Law shall be found ready to sit upon Assises to condemn the righteous as the experience of the Psalmist doth shew They gather themselves together against the soule of the righteous and condemn the innocent blood Ver. 22. But the LORD is my defence and God is the rock of my refuge 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickednesse yea the LORD our God shall cut them off From this consideration he draweth two conclusions one assuring him of his own protection ver 22. another assuring him of the destruction of the adversary ver 23. Whence learne 1. As nothing save faith in God can uphold a man in time of persecution so by persecution and trouble God useth to cause his own to make use of faith and to draw nearer hand unto him as the Psalmist did finde by experience saying But God is my defence 2. It is needful that he who would have Gods help and protection in a particular good cause should see that the reconciliation of his person be solidly grounded on the Covenant of Gods grace My God is the rock of my refuge 3. The godly may from Gods Word give out damnatory decrees against their persecutors which surely shall he executed as here thrice destruction is pronounced by the Psalmist against the oppressors 4. The destruction intended against the godly by their oppressors is as ready â—…s any thing to be the trap to take themselves in God shall bring upon them their own iniquity and shall cut thent oft in their own wickednesse 5 How little appearance soever there be of the vengeance of God upon wicked Rulers abusing their power against the godly for their righteousnesse and piety yet the overthrow of them must not be doubted of because of the Covenant past between God and his servants who serve him in suffering for righteousnesse for the repeating of the sentence of destruction the third time against such oppressors doth teach so much Yea the Lord our God shall cut them off PSAL. XCV THis Psalme is applied to Christ by the Apostle Heb. 3. 7 8 9 10 11. Whereof there are two parts In the first is an exhortation to worship God in Christ or Christ God with the Father and holy Spirit dwelling among them in the Temple and representing unto them his future incarnation and the execution of his offices in types and figures The arguments of pralsing and worshiping of him are five The first because he is the rock of our salvation ver 1 2. The second because of his greatnesse ver 3. The third for his power ver 4. The fourth because he created all things and us his people ver 5 6. The fifth because he is our covenanted God and Pastor ver 7. In the latter part of the Psalm is another exhortation unto the visible Church to evidence their obedience of saith and not to harden their heart in the time of Gods dealing with them by his Word as their fathers did who perished in the wildernesse for their provocation ver 8 9 10 11. Ver. 1. O Come let us sing unto the LORD let us make a joyfull noise to the Rock of our salvation 2. Let us come before his presence with thanksgiving and make a joyfull noise unto him with Psalmes From the first exhortation unto a chearful praising and worshipping of God manifesting himselfe in Christ to his Church and unto joyful thanksgiving for salvation offered and granted to us in him which is the first reason to move them to the duty Learn 1. As the necessity and acceptablenesse of the duty of praising God and thanksgiving unto him is very remarkable so is our unreadinesse unto the duty and unchearfulnesse in it observable also for the frequent and pressing
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did
to our good whereunto if this piece shall contribute any thing for the edifying of those who shall be pleased to read it and in speciall if it shall be acceptable to your Lordship this shall do much more then recompence the labour of Your Lordships obliged servant in the Gospell DAVID DICKSON The Epistle to the READER Christian Reader THe acceptance which the former fifty Psalmeâ—… haâ—…e found doth give me encouragement sufâ—…ient to offer these other fifty to thy view also and to give thee the last fifty so soon aâ—… the Lord â—…all enable me I am still sparing of thy time and do strive to point forth not all the â—…octrines which may be deduced from the words but so many onely aâ—… being joyned together and compared with the â—…xt may give unto thee both the sense and the use thereof It is not possible to expresse grave purposes suffieiently without 〈◊〉 volume nor to open mysteries in few words unto thy satiâ—…tion who câ—…st not chuse but wish to have more of the purpose whereof thâ—…u lovâ—…â—…o hear much and findest but a little of it â—…inted at No sort of writing except that of the Scripture hath all perfections but this aâ—…â—…ge thou hast by this mould thou shalt not râ—…d long till thou meet with matter worthy of thy meditation and whensoever thou meetest with a word spoken in seasâ—…n or fit for thy condition thou mâ—…t close thy reading for the time without losing any long discourse and feed upon what thou hast found till it be digested and then returne when thou wilâ—… seek for as much as may be another morsell For the reading of many divâ—…rse doctrines without some interlaced meditation is like eating of â—…rrow without bread and cannot but â—…loy thee for the time or give thee a surâ—…eit of wholesome food which evil if it beâ—…al thee may be helped for after-time by short ejaculations of a word of prayer whilest thou art reading according as the purpose calleth thee 〈◊〉 seek the Lords blessing unto that which thou readest whose presence that thou mayest finde comfortable is the prayer of Thy servant in the Gospel DAVID DICKSON The mistakes in the printing whiâ—h have escaped the Prsse in the former piece and may possiâ—…ly also escape it hereafter I pray thee excuse because I am aâ—… such a distance as I 〈◊〉 neither timously prevent thâ—… nor marke them as Errata that 〈◊〉 mightest correct them A BRIEF EXPOSITION Upon the other fifty Psalmes PSAL. LI. To the chief Musician A Psalme of David when Nathaâ—… the Prophet came unto him after he had gone in to Bathsheba THE Psalmist in the sad sense of his guiltinesse prayeth for remission of sinne with an eye to the Lords large mercy ver 1 2. and followeth his petition with a deep and hearty confession of his sinfulnsse ver 3. 4 5 6. He prayeth the second time for remission of sinne with an eye toward the blood of the â—…essiah ver 7. and followeth it with another petition for comfort to his afflicted spirit ver 8. He prayeth for remission of sins the third time ver 9. and followeth it with another petition for renewed comfort of the holy Spirit and for removal of selt wrath with a promise of making use thereof to the â—…fication of Gods people ver 10 11 12 13. He prayeth for remission of 〈◊〉 〈◊〉 fourth time and namely of that particular sinne wherewith for the present his conscience was most troubled ver 14. and he followeth it with another petition for enabling of him for a more spiritual sincere manner of serving God hereafter renouncing all confidence in the external ceremonies of the Law ver 15 16 17. And lâ—…st of all he prayeth for mercy to the Church ver 18 19. From the Insâ—…ription Learn 1. How soone the most mortified lust may be kindled and break forth like fire in the embers when it meeteth with powder how fraile the strongest of the Saints are in themselves when they are tempted to sinne and what need he who standeth hath to take heed lest he fall for the holy Prophet the sweet singer of Israel is here foully defiled by his going in to Bathsheba 2. How fast asleep in sinne even the most watchful watchman may fall and that he cannot at all awake of himself till God of his grace who in love pursueth fugitives by some means of his own chusing stir up his conscience as here is evidenced in the case of the Psalmist who did lie still in his sin secure till Nathan the Prophet came unto him 3. How faithful Ministers ought to be in their proper chaâ—…ges reproving sinne even in greatest personages when God doth call them unto it and how acceptable their repâ—…oof should be to the honest heart as Nathan the Prophet Davids Seer his coming unto David and rebuking him after the open knowledge of his sinne and Davids acceptance of this office at his hands and the honourable mention made of his sidelity here do teach us 4. How little a true penitent doth stand to shame himself when his sin hath dishonoured God and he seeth that the confession of it may glorisie God and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories as David in the Inscription of this Psalme giveth proof Ver. 1. HAve mercy upon me O God according tâ—… thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sin In this first affectionate prayer for remission of sins Learn 1. As the conscience till it be awakened by God cannot apprehend how displeasant sin is to God how it meriteth wrath 〈◊〉 how unsupportable a burden it is to the sinner when he is chaged with it So after it is wakened it can see no refuge till it consider that mercy may be had in God and then the more it is pressed by the Law or fear of wrath the more it seeketh after Gods mercy as here we see Have mercy on mâ—… O God 2. The consideration of the Lords loving kindnesse and readinesse to forgive the sinner that cometh unto him should keep the sinner how grievous soever his offence hath been from running away from him yea should give him hope to meet with mercy whatsoever may be his demerits Have mercy O God on me according to thy loving kindnesse 3. Sin is a debt obliging a man to a penalty which he cannot pay but must be forgiven otherwayes he perisheth as blot out my transgressions doth import 4. All doubts arising from the multitude of sins forgiven before and from the abuse of many mercies already received and from the deep deservings of most hainous sins are solved when Gods loving kindnesse and the multitude of the mercies of God are opposed to these doubts and fears and are put in the balance over against them according to thy loving kindnesse according to the multitude of thy
and gladnesse that the bones which thou hast broken may rejoyce He prayeth for remission of sin the second time with an eye to the bloud of the Messiah Christ and joyneth with it a petition for comfort to his afflicted spirit Whence learn 1. No lesse loathsome then leprosie is the sight of sin when it is looked upon as unpardoned and nothing lesse then the bloud of Christ signified by the bloud of the clean bird slaine to cleanse the leper can purge a man of it for David doth look unto the manner of cleansing the leper as it is set down Levit. 14. Where two birds were taken and one of them slaine and the living bird being dipped with bysope in the bloud of the slaine bird was let flie away to signifie the leprous sinners deliverance from perdition by the bloud of that cleanly bird Jesus Christ purge me with bysope saith he 2. Whatsoever application hath been made to a man of Christs blood in justification of his person it doth not hinder but rather doth open a way unto the renewed acts of application thereof according as new sins do draw on new guiltinesse for here justified David prayeth to be yet again purged with bysope 3. Renewed acts of remission of sin granted by new application of the vertue of Christs blood cleanseâ—…h the conscience of the guilt of sin and cleareth the man before Gods justice purge me with bysope and I shall be clean saith he 4. Howsoever remission of the guilt for Christs sake be inseparable from the imputation of righteousnesse for Christs sake yet may these two be distinguished and distinctly looked upon for the beleevers comfort for here David looking on the removing of the guiltinesse of sin by Christs death saith purge me with bysope and I shall be cleane and looking upon the imputation of Christs righteousnesse or obedience even unto â—…he death he saith Wash me and I shall be whiter then snoâ—… Now that these two branches of this mercy are distinguishable may appear from this that as to be freed from eternal torment is one benefit put case a man were annihilated in his loosing from it and to be not onely freed from eternal torment but also made blessed by the gift of eternal life is another and a greater benefit So removing the guilt of sin in relation to the removing of punishment is one thing and the assignation of Christs righteousnesse in relation to eternal life is another thing and these two benefits both of them are purchased by Christs perfect obedience unto the death and are holden forth Levit. 14. for after the delivery of the leper from death figured and symbolized by the letting go of the living bird dipped in the bloud of the slaine bird the cloathing of the leper with righteousnesse is figured and symbolized by the washing of the man and putting clean cloaths upon him Now it is not the mans personal sanctification inherent which in every man is joyned with much pollution that maketh him clean but the imputation of Christs righteousnesse This maketh him whiter then snow 5. As we must not neglect the Ordinances of God but must use them carefully for obedience unto God and for strengthening of our faith so we must not rest upon them but seek in unto the signification substance and end of them which is Christ as here David seeketh perfect pardon by Christs blood perfect purging and cleansing through him under the termes of purging with bysope and washing 6. The grief and torment which followeth sinne and is felt by a wounded spirit even in the children of God in the time of their repentance is greater then ever the pleasure of sin was to them as David sheweth here who speaketh of his vexation and wounded spirit as of the painfullest trouble which can fall upon the body for by the bones which thou hast broken he meaneth the chastisement of his spirit inflicted of God 7. Nothing can heal this wound of the spirit save the hand that made it nothing but Gods lively application of his word of Grace and pardon to the guilty sâ—…nner can do it so David will not rest with what Nathan had spoken till God speak the same effectually unto him make me to hear joy and gladnes 8. As there is no sorrow so deep as the sense of Gods displeasure so there is no joy so refreshing as the inward consolation of Gods Spirit for Davids broken bones will rejoyce if God will speak peace to his soul make â—…e to hear joy and gladnesse that thâ—… ones which thou hast broken may rejoyce Ver. 9. Hide thy face from my sint and blo out all mine iniquities 10. Create in me a clean heart O God and renew a right spirit within me 11. Cast me not away from thy presence and take not thy holy Spirit from me 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit 13. Then will I teach transgressours thy wayes and sinners shall be converted unto thee He prayeth for remission of sin the third time ver 9. And joyneth therewith a petition for rectifying his sad condition first by renovation of that grace which was decayed and as it were lost in his sense ver 10. Secondly by preventing his deserved and feared separation from God from communion with his Spirit ver 11. Thirdly by repairing and restoring of his some-time gracious condition and setling him therein by the Spirit of adoption ver 12. And then he promiseth to make good use thereof for the comfort and ediâ—…ication of other sinners ver 13. Whence learn 1. Sin is soone committed and guiltinesse and inisery soone drawn on but not soone and easily removed many a cry to God may be uttered in the sense of felt displeasure of God and fear of more and more evill following on it before the soul finde freedome from it as this frequently repeated petition for pardon and these expressions here set down do make evideâ—… 2. Earnestnesse of affection maketh often repetition not to be babling and when that which most presseth us is most pressed and insisted upon by us in our prayer it is no vaine repetition or idle multiplication of words as here is to be seene 3. Sin seen in its own shape is a loathsome sight to God and horrible to the sinner which loathsome sight nothing can remove save the Lords voluntary forgiving of it and his not setting it before his own face to be pursued in severe justice Hide thy face from my sins 4. As one sin doth waken up the conscience of many other sins so nothing can quiet the conscience about that one sin except both it and all other sins be forgiven therefore saith he â—…lot out all mine iniquities 5. A â—…ncere penitent is no lesse desirous of renovation and sanctification then he is of forgivenesse of sin for with blot out all miâ—… iniquities he joyneth create in me a cleane heart and renew a right spirit within me 6. Albeit
and of vengeance to his enemies Whence learn 1. Fervent 〈◊〉 〈◊〉 hath readily a swift answer and sometimes wonderfully twist even before a man have ended speech as here David findeth in experience Behold saith he God is my helper 2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it it can demonstrate God present in an instant ready to help in greatest straits Behold God is my helpe 3. There is more joy in Gods felt presence then grief in felt trouble for Behold God is my helper is more comfort then his friends unkindnesse and strangers malice was grievous 4. Such as do comfort and help a man in time of his tentation are not onely helpers unto him in the matter of his temporal life but also instruments to save his soul which by tentations is like to be drawn into sin and so to destraction for David saith of such men they uphold my soul. 5. Such as take part with the persecuted Saints God will take part with them The Lord is with them that uphold my soul. 6. As God is a friend to the friends of his distressed children so is he a sâ—… to their 〈◊〉 and their foes shall smart for their enmity in due time He shall reward evil to my enemies 7. The doome of the wicked enemies of Gods children is set down in Gods word his truth is the wicked mans terror and the godly 〈◊〉 strength Cut them off in thy truth 8. Albeit we may not without clâ—… warrant pray against particular persons yet we may subscribe to Gods Word set down in Scripture against his obstinate enemies and our enemies for his cause Cut them off in thy truth Ver. 6. I will freely sacrifice unto thee I 〈◊〉 praise thy Name O LORD for it is good 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemies In the last place he promiseth praise to God for the certaily he had of his deliverance whereof he was no lesse assured theâ—… if he had seen it with his eyes Whence learnâ—… Promised and hoped for deliverance is able to affect the 〈◊〉 as a mercy present and already past as here it doth David I will sacrifice to thee and praise thee 2. Readinesse of heart to glorifie God and liberty of spirit with occasion granted to praise him for a benefit is another 〈◊〉 benefit superadded and greatly to be esteemed of as David doth account of it I will freely sacrifice unto thee and praise thy Name for it is good thaâ—…â—…s not only is thy name good but to have a heart sincerely to 〈◊〉 â—…hee and liberty to expresse thy praise before others is 〈◊〉 Then is an action good when it is done because it is a good â—…on and is not gone about for by-ends I will praise his name for it is good saith he 4. In one experience of one delivery man 〈◊〉 〈◊〉 foresight of ful delvery out of every evil or trouble wherein he can fall as here David speaketh of hopes for full delivery he hath delivered me out of all troubles 5. The same light of Gods Word made lively by Gods Spirit is able to shew a man both the destruction of his wicked enemies and his own deliverance from them and as a man may rejoyce in Gods mercy towards himself so also may he rejoyce in Gods justice against his enemies provided he be free of private revenge mine eye hath scene thy judgements upon mine enemies PSAL. I. V. To the chief Musician on Neginoth Maschil A Psalme of David THis Psalme containeth this doctrine That albeit Christ and his followers may be in great straits by the 〈◊〉 of their pretended friends yet through Gods favour they shall be delivered as David felt in experience The use of which Doctrine is subjoyned in the end of the Psalme which well agreeeth with the Psalmists condition in the time of Absaloms and Achitophels conspiracie The parts of the Psalme we may make these three In the â—…st is set down his sorrowful supplication to ver 16. In the next his comforting of himself in the Lord his deliverer to ver 22. In the third the use of this experience in the two last verses In his supplication he prayeth in the first place for a gracious hearing because of the calumnies and cruelty of his enemies ver 1 2 3. In the next place he setteth down his pitiful condition of minde ver 4 5. making him to wish to be faire from the company of these conspirators which were combined against him ver 6 7 8. In the third place he prayeth to God to confound their counsels because the whole City was in an uproare against him seeking how to execute their mischievous plot ver 9 10 11. In the fourth place hâ—… condescends upon a more particular reason of his prayer for confounding their counsels because the plotter of the conspiracy had been most intimate in his familiarity and deep upon his counsel ver 12 13 14. Whereupon in the last place by way of prayer he prophesieth of the curse of God to come upon them ver 15. In the second part of the Psalme he comforteth himself in God First by his resolution constantly to depend upon God and hopefully to pray ver 16 â—…7 Seondly by his former experiences of deliverances granted to him before ver 18. Thirdly because he was assured God should take order with his enemies for their treacherous breach of Covenant and plaâ—…ing of their malicious designes with fair pretences and deep dissimulation ver 19 20 21. In the third part of the Psalme are the uses of this experience ver 22 23. Ver. 1. GIve eare to my prayer O God and hide not thy self from my supplication 2. Attend unto me and hear me I mourne in my complaint and make a noise 3. Because of the voice of the enemies because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me From his addresse unto God for relief in this as in his other sad conditions Learn 1. Many grievances are the godly subject unto but in none of them all is there any ease for them till they go to God and lay out their case before him Give care to my prayer O God 2. As it is ease of heart to supplicants to have any signe of the acceptance of their supplication So not to finde accesse in prayer doth adde much weight to their trouble hide not saith he thy self from my supplication 3. When a sad heart is fixed on God and findeth what to say to him it may expect that its words shall not be misregarded of God but punctually taken knowledge of attend unto me and hear me 4. Though a childe of God were never so stout-hearted naturally yet when God exerciseth his spirit with trouble he shall be made to weep before God as a childe and must not be ashamed to be thus humbled
before him I mourn in my complaint saith he and make a noise 5. A mourning supplicant shall neither 〈◊〉 his prayers nor his teares for I mourne is brought for a reason of his hope that God shall attend and hear him 6. When the godly fall into persecution and trouble from men their lives their estate and their good name readily come altogether to be in danger at once as it befell David when the conspirators made head against him they traduced his former government as if he had been a wicked man and sought to bear him down and to have his life because of the voice of the enemy there is their railing because of the oppression of the wicked there is their violence robbing him of his estate they cast iniquity upon me there are their slanderous traducings of him and charging him with faults falsely In wrath they hate me there is their cruell seeking to kill him Ver. 4. My heart is sore pained within me and the terrours of death are fallen upon me 5. Fearfulnesse and trembling are come upon me and borrour hath overwhelmed me In this pitiful condition of minde Learn 1. It is not a thing inconsistent with godlinesse to be much moved with fear in time of danger natural affections are not taken away in conversion but sanctified and moderated My heart is sore pained within me 2. Natural wit and courage are not sufficient to bear a man out in a great stresse for they will fail him and if a man have not stronger supporters then his natural parts he is undone for here the terrours of death are fallen upon me and borrour hath overwhelmed me 3. The godly have an advantage above all natural men for when natural strength and courage doth fail them they have nothing behinde but the godly have faith in God to open a fountain of fresh supply of wisdome courage and strength to them when parts natural do sail them for David being now emptied of natural furniture hath wisdome and strength to go to God and hope of heart to be helped by him Ver. 6. And I said O that I had wings like a Dove for then would I flee away and be at rest 7. Lo then would I wander farre off and remaine in the wildernesse Selah 8. I would hasten my escape from the windy storme and tempest Where is he wished to have been out of the reach and society of such wicked enemies Learn 1. When a man may escape a present hazard of 〈◊〉 with a good conscience he may lawfully flie and eschew the danger as David here wished he could have escaped O if I had wings then would I flie away 2. A godly man may be in such peril as it seems to him he cannot without a miracle be delivered as David saw no way to escape the conspiracie 〈◊〉 this way O that I had the wings of a Dove and yet God may so dispose as he may be delivered in an ordinary way as here David was 3. It is better to be in the Wildernesse in some cases then to be in the company of the wicked Lo I would wander farre off and remaine in the wildernesse 4. The way to eschew the fury of a sudden insurrection of a tumultuous multitude is not to come forth and appease them with words but to decline their present furie by going out of the way if God offer occasion I would hasten my escape from the windy storme and tempest Ver. 9. Destroy O LORD and divide their tongues for I have seen violence and strife in the city 10. Day and night they go about it upon the walls thereof mischief also and sorrow are in the midst of it 11. Wickednesse is in the midst thereof deceit and guile depart not from her streets In the third place he prayeth to confound the counsel of the enemies because they had put the whole City in a confusion and set the citizens upon a course of 〈◊〉 and violence Whence learn 1. A visible Church may at some time be in so sinful a condition as a godly man shall not know what to do or to whom he may have 〈◊〉 where to hide him as here the condition of the holy City the City of Ierusalem is described 2 The prayers of the godly are more able to disappoint the plots of cruel enemies then all humane policy Destroy O Lord and divide their tongues 3. The beleever should make use of such courses as God hath taken before for disappointing wicked enterprises for supporting of his faith in his need as here David maketh use of Gods dissolving the conspiracy of Coraâ— Dathan and Abiram and of the proud enterprise of the wicked in building Babel Destroy O Lord and divide their tongues 4. A man should be very sure that such as he doth pray against and complaineth of unto God are in a wicked condition and upon a mischievous course for David giveth for a reason of his imprecation that he had seen violence and strife in the city The Rulers of the city diligently watching for his 〈◊〉 to do mischief day and night going about the walls mischief soâ—row wickednesse 〈◊〉 〈◊〉 in the midst of it and openly 〈◊〉 in the streets Ver. 12. For it was not an enemy that reproached me then I could have borne it neither was it he that bated me that did magnifie himself against me then I would have hid my self from him 13. But it was thou a man mine equal my guide and mine acquaintance 14. We took sweet counsel together and walked unto the house of God in company In 〈◊〉 〈◊〉 place he condescendeth upon a more special 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 Achitophel and other like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 abused their trust and familiarity which they had with him whose ingratitude â—ieved him 〈◊〉 then the 〈◊〉 〈◊〉 〈◊〉 Whence learn 1. It is 〈◊〉 〈◊〉 thing for 〈◊〉 to 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 their 〈◊〉 to become 〈◊〉 〈◊〉 〈◊〉 specially in a good cause this doth Davids experience make evident 2. The worst that a professed enemy can do against the godly in a good cause is more tolerable then treachery against us or the forsaking of us by a professed friend for that importeth a reproach in the Party forsaken as having an evil 〈◊〉 or being unworthy to be assisted It was not an enemy that reproached me then I could have borne it 3. The injuries of a respected enemy are not so 〈◊〉 â—…ble before they 〈◊〉 done nor so piercing when they are done as the injuries of one whom a man suspecteth not or as the injuries done to us by a professed and trusted friend Neither was it he that hated me then I could have hid my self from him 4. The disappointing of us by a friend in a good cause much more the open opposition and most of all the treachery of a trusted friend against us in a good cause doth carry with it a vilifying and despising of our person and cause and importeth our ill
deserving at their hand our ill carriage in the cause and our deserving to be forsaken and saith in effect that the false friend or traitor hath reason to be avenged on us and to oppose us in that cause and what can be heavier to a godly persecuted person for this is a very exalting of the Traitor against us Neither was it he that hated me that did magnifie himself against me 5. Amongst many friendly neighbours it hath been the custom of godly and wise men to chuse out some to be their most intimate friends whom they would use most familiarly and freely whose counsel they would take and most readily follow It was thou O man mine equal my guide and my acquaintance 6. To finde a godly and wise man with whom we may be free in all cases of minde or conscience wherein we may fall to whom we may freely open our minde and be strengthened by him in the service of God it is a notable refreshment and part of happinesse and contentment We took sweet counsel together and walked unto the house of God in company 7. A godly and wise man may be deceived in his choice by the close carriage of an hypocrite who because he hath no sound principles of stedfastnesse in a good cause may both disappoint his friend and deceive himself also and so do that which he did not at first intend to do This disappointment to the godly is a very heavy affliction But it was thou a man mine equal my guide Ver. 15. Let death seise upon them and let them go down quick into hell for wickednesse is in their dwellings and among them From his Prophetical imprecation against his enemies such as Achitophel was to David and Iudas to Christ and such like together with their followers and complices Learn 1. Swift destruction is the reward of the enemies of Gods servants and specially of treacherous Apostates from a good cause as Achitophel's and Iudaas's latter end gave example Let death seise upon them and let them go down quick into hell 2. Such as give entertainment and lodging to wickednesse shall have hell for their lodging where wickednesse lodgeth for here it is given for a reason why the wicked shall go down to hell Because wickednesse is in their dwellings and among them 3. What the Lord hath revealed to be his righteous decree the godly may warrantably subscribe unto it Let death seise on them c. Ver. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall heare my voice In the second part of the Psalme he comforteth himself in his resolution constantly to depend on God and his confidence to finde accesse in worship Whence learn 1. The right use of Gods judgements on the wicked for their wickednesse is to draw near to God to worship him and depend upon him as David here resolved As for me I will call upon God 2. A man may be sure to be saved in drawing near to the Lord whatsoever shall befall the wicked I will call on God and the Lord shall save me 3. He who resolveth to live upon Gods good will and furniture and hopeth to be saved at last must resolve also to be constant servent and importunate in his daily worship and attendance on God Evening and morning will I pray and cry aloud 4. As it is needful upon all occasions to watch unto Prayer and to entertain a frame of Spirit fit for supplication so is it fit for giving of our selves more specially and fully to this work to have albeit not fixed canoniâ—…k houres yet set times every day at or about which we may follow religious worship such as are morning evening and noon or any other time most fitting for the work all circumstances being compared as here Davids resolution and example doth teach us Ver. 18. He hath delivered my soule in peace from the battel that was against me for there were many with me His next encouragement is taken from the experiences of former deliveries given to him by God Whence learn 1. Then do we make good use of experiences when we stir up our selves thereby to beleeve the more for them in God and to call on him in all conditions as David here giveth this He hath delivered my soul as a reason of his former resolution 2. In the midst of war the Lord can keep a man as safe as in the time of peace and in extreme perils preserve him from danger He hath deliverd my soul in peace from the battel that â—…as against me 3 He that depends upon God in the time of trouble albeit he had an hoste against him yet hath he more with him when God is with him then can be against him He hath delivered my soul for there are many with me Ver. 19. God shall heare and afflict them even he that abideth of old Selah because they have no changes therefore they feare not God 20. He hath put forth his hands against such as be at peace with him he hath broken his Covenant 21. The words of his mouth were smoother then butter but war was in his heart his words were softer then oile yet were they drawn swords His third encouragement is taken from assurance that God should punish his enemies for their godlesse security bâ—…each of Covenant and deep diâ—…mulation Whence learn 1. Upon the complaint of the oppâ—… servants of God not only aâ—…e they delivered themâ—…lves but also their enemies are punished God shall â—…ear and afflict thâ—… 2. Gods eternity and immutability is a sufficient groâ—…d of the maniâ—…station of his mercy to his own people and 〈◊〉 against their enemies from generation to generation God shall hear me and afflict them even he thâ—… abideth of old Sâ—…h 3. The more gently the Lord deales with the wicked in not exâ—…cising them with so many cresses outward and inward as he doth his own the more godless are they the more seâ—… aâ—…e they and the more godless and secure they are the more certain is their vexation coming He will afflict them sore because they have no changes therefore they feare not God This is one reason of the Lords pursuing the wicked 4. Whoever he be that maketh a breach in the peace between himself and others shall have God for his Pâ—…ty who shall not faile to afflict the Peace-breaker he shall afflict them and namely the chief Ring leaders Who have put forth their hands against such as be at peace with them and this is another reason of the Lords punishing of the enemies of his People 5. The Lord will make a quarrel and pursue for the breach of Covenant in special because this is a most solemn confirmation of peace and wherein God hath specially interest to sâ—…e it performed or the breach of it punished He hath broken his Covenant and this is the third reason of Gods punishing false brethren
pretended friends to Gods people but in effect most pernicious foes 6. The bosome-enemies of the Church and underminers of the Lords people and of his work in their hands do make fairest pretences when their vilest plots are in hand then they are at Haile Master and at offering of kisses when they are about to beâ—…ay The words of his mouth were smoother then butter but warre was in his heart his words were softer then oile yet were they drawn swords and this vile dissimulation is the fourth reason of the Lords avenging the persecution of false brethren Ver. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved 23. But thou O God shalt bring them down into the pit of destruction bloody and deceitful men shall not live out half their dayes but I will trust in thee The use of this experience he setteth forth first by giving counsel to the oppressed to cast their burden upon the Lord when they are over-burdened and by making promises for encouraging them thereto Secondly by giving assurance of the perdition of the treacherous enemies of the Church Thirdly by setting forth his own resolution to keep confidence in God Whence learn 1. The use of the experience which godly persons have had of comfort in and deliverie out of trouble is the encouragement of us to take the same course which the godly followed before us in seeking our relief in God only Cast thy burden on the Lord. 2. Whosâ—…ever do roll over themselves upon God in their weighty troubles shall never sink under them Cast thy burden on the Lord and he shall sustain thee 3. Though the godly be troubled and tossed yet because they continue to seek God and to walk in the way of righteousnesse they shall never be driven from their anchor-hold they shall not be loosed at the root their building shall be found still in its own place upon the rock He shall never suffer the righteous to be moved 4. As on the one hand the Lord shall hold up the believer how low soever he shall be brought that he perish not so shall the Lord still bring down the wicked to perdition how high soever how fixed soever his stare appear beleeve this who will God will not suffer the righteous to be moved but thou O God shall bring them down into the pit of destruction 5. Treacherous and cruel adversaries of the Lords people shall be cut off before they accomplish their bloody plots they shall never die full of dayes but wrath shall take them away when they would least Blâ—…y and deâ—…itful men shall not live half their dayes 6. Wherher such as do trouble the godly live longer or shorter they will breed exercise to the godly so long as they live and the only â—…st that godly hearts can have against all the trouble they feel or fear from their enâ—…mies or other wayes is to stay themselves on the Lord for so resolveth the Psalmist But I will trust in thâ—… saith he and so closeth PSAL. LVI To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…im 〈◊〉 of David when the 〈◊〉 〈◊〉 him in Gâ—… DAvid flying from Saul to the countrey of the Philistines as wâ—… 〈◊〉 1 Sâ—… 〈◊〉 13. is apprehended he praveth to God and is delivered There are two parts of the Psalmâ—… In the 〈◊〉 part theâ—… are three conflicts of Davids saith with his trouble and â—…ation and three victories The first conflict is in prayer laying forth his enemies carriage against him ver 1 2. And his â—…st victory by saith ver 3 4. The second conslict is in his complaint he maketh against his enemies ver 5 6. And his second victory by faith ver 7. His third conflict is by laying forth his mournful condition before God with hope to be regarded ver 8. And his third and greatest victory by faith ver 9 10 11. In the latter part of the Psalm is Davids obligation thankfully to acknowledge his merciful delivery with a petition for grace to persevere in the course of obedience under Gods protection ver 12 13. From the Inscription Learn 1. When once Gods children are entered on their trials they meet with new and unexpected difficulties as David here flying from one enemy falls in the hands of another enemy 2. These means of safety which Gods children do devise themselves readily prove snares David flying out of the holy land doth fall in the hands of his adversaries The Philistines take him in Gath. Ver. 1. BE merciful unto me O God for man would swallow me up he fighting daily oppresseth me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most High His first wrastling in prayer is with the check of his conscience whether for his daily â—…ns or in particular for casting himself in so apparent danger as to have ventured without probable security had to seek shelter among the enemies of the people of God whose blood he himself had shed abundantly for this 〈◊〉 or other sins he beggeth mercy and layeth out before God the pressing tentation from Saul and his Countrey mens cruelty which dâ—…ave him to this pâ—…or shift Whence learn 1. There is no fence for challenges of conscience for by-gone sins meeting with trouble drawn on by ouâ—… folly but flying to the mercy and rich grace and pity of God as David doth here Be merciful to mâ—… O God 2. When all men and means do fail us and we see none but wâ—…lves and lions reâ—…dy to devour us there is hope of help in Gods mercy Be merciful to me O God for man would swallow 〈◊〉 up 3. Continued tentations and renewed dangers do over-set the strength of a fâ—…ail man till he go to God to have relief from the tentation or new strength He fighting daily oppresseth me 4. Whatsoever inconveniences the godly do fall into by flying from persecution they are all charged justly upon the Persecutor and the chief Authors of their â—…ouble He fighting daily oppresseth mâ—… â—…aith David of Saul who dâ—…ave him to these straits 5. Bloody persecutors follow hard after the chase of Gods servants without intermission as dogs oâ—… lions do their prey with as great desire to have their blood as hungry beasts have after their food Mine enemies would daily swallow mâ—… up 6. One ringleader in the persecution of the godly will â—…inde a multitude to run with him Many are they thâ—… fight against me 7. There is one above all who can and will take order with all the enemies of his people who only can caâ—… their hearts when they do complain of their foes Many are they that fight against me O thou most High Ver. 3. What time I am afraid I will trust in thee 4. In God I will praise his word in God I have put my trust I will not feare what flesh can do unto me Here faith gets the victory by setting Gods Word against all
difficulties within or without him whereupon he desiâ—…th what man can do unto him Whence learn 1. Albeit the godly be not so stout in their trials as not to feel their own infirmity or not to be afraid yet they are kept from fainting in their fear by faith in God What time I am afraid I will trust in thee 2. Albeit faith doth not alwayes put forth it self yet when feare doth assault most then faith in God doth most evidently manifest its force for then especially by directing of tâ—…e mans eye towards God it setleth a troubled minde strengtheneth weak courage and â—…elieveth the â—…ppressed heâ—…rt What time I am afraid I will trust in theâ—… 3. The experience of the sweet fruit of faith endeareth thâ—… Lord â—…o a soul and strengtheneth a man to the employing of faith come what can come as Daâ—…ids affectionate resolution here teacheth us What time I am afraid I will trust in thee 4. â—…aith groweth valianâ—… in fight albeit it begin like a coward and stagger in the first conflict yet it groweth stout incontinent and pulls its adversaâ—…ies under â—…oot In God I have put my trust I will not fear what flesh can do unto me 5. When faiâ—…h prevaileth fear ceaseth and all opposition of enemies is deâ—…pised I will not â—…ear what flâ—…sh can do unto me 6. The best hold that faith can have of God is to take him by his Word however his dispensation seem to be this will give satisfaction at length for In God I will praise his Word is as much as albeit he withhold comfort and deliverance from me that I cannot finde what I would yet let me have his Word and I will give him the glory of all his attributes Ver. 5. Every day they wrest my words all their thoughts are against me for evil 6. They gather themselves together they hide themselves they mark my steps when they waite for my soule His second conflict is with the malice of his crafty and cruel enemies of whom he complaineth that they misconstrued his actions words and deeds as smelling only of tâ—…eason and rebellion whether he stayed in the countrey or â—…led out of it and whatsoever expressions â—…ell from him at any time for his own clearing all was wrested to another meaning 2. They devised each of them how to bâ—…ing mischief upon him 3. What they could not make out severally they sought to ripen by consulting one with another 4. They covered all their plots with faire pretences and dissembled their intentioâ—…s 5. They observed narrowly every one of his steps to make out something against him by their observations for which it might seem justice to kill him 6. They thought to double out their course by more and more iniquity against him for which he prayeth the Lord to execute justice against them Whence leaâ—…n 1. Leâ—… the godly say or do whatsoever they can how justly how innocently soever they carry themselves yet their adversariâ—…s will puâ—… another â—…ace upon their words and deeds then what is right Eâ—…ry day they wrest my words 2. The 〈◊〉 of Gods people do spend their wits in devising some hâ—…me or other against them All their thoughts are against me for â—…il 3. What the wicked cannot make out against the godly by themselves severally they labour to make out by mutual counsel and concurrence They gather themselâ—…s together 4 Though the wicked â—…veal themselves one to another in their plâ—…ts and designes against the godly yet before others they use to put 〈◊〉 vâ—…ile over their malice and some faiâ—…e pretence what they minde to do They hide themselâ—…es 5. â—…he wicked take occasion of forging their 〈◊〉 from observation of some passage of the carriage of the godly that they may make them odious and cut them off They mark my steps they wait for my soul. Ver. 7. Shall they escape by iniquiâ—…y in thine anger cast down the people O God The second victory of faith is in his fâ—…ht of the punishment of his enemies 〈◊〉 〈◊〉 they fâ—…ared no such thing Whenâ—… learn 〈◊〉 Sinnâ—…s see no way to hide the mischief of their actions save by â—…ing more mischief â—…nd in special by colouâ—…ing their 〈◊〉 with calumniâ—… against the persons whom thâ—…y injuâ—…e and by pâ—…etending law for what they do They think â—…o esâ—…pe by iniquity 2. Howsoever the wicked may by their 〈◊〉 pâ—…etences deceive their own eyes others like themselves and so escape mans punishment yet shall they not eschew the vengeaâ—…e of God but rather be so much the more liable unto it as they dâ—… multiply iniquity to hide iâ—…iquity Shall thâ—… esâ—…ape bâ—… their iniquity cast them down 3 Neiâ—…her high place nor in 〈◊〉 oâ—… people following wicked men in an evil course against Gods seâ—…vants shall save them fâ—…om the wrath of God Iâ—… tâ—…ine angâ—…r cast dâ—…wn the peoplâ—… O â—…od Ver. 8. Thou tellest my wanderings put thou my teares into thy â—…ottle are they not in thy book The third Conflict whâ—… 〈◊〉 〈◊〉 layâ—…th ouâ—… his 〈◊〉 condition before 〈◊〉 hope to 〈◊〉 pâ—…y 〈◊〉 lâ—…rn 1. When saith hâ—…th gâ—…tten victoâ—…y 〈◊〉 will finde nâ—…w assaults though 〈◊〉 oveâ—…om a tenâ—…ation the I 〈◊〉 will make heâ—…d a gain though faith overcame one 〈◊〉 another wiâ—… enteâ—… the lists set â—…n as conflict 〈◊〉 conflict herâ—… mâ—…keth evident 2. Many a tear may the gâ—…ly shâ—…d before their trial be ended when once it is begun and many unâ—…uth pathes may they 〈◊〉 who are forced to flie the cruelty of 〈◊〉 befoâ—…e they sinâ—…e râ—…st multitude of wanderingâ—… had David and large measure of teares shed he before he was deliveâ—…ed 3. The looking back upon many and long continued troubles being laiâ—… together in a heap or put in order one after another do muster terribly and make a great assault against 〈◊〉 mans faith and patience as heâ—…e the multitude of Davids wandeâ—…ings and 〈◊〉 did shâ—…w thâ—…mselves together before him 4. God hath so great compâ—…ssion on his servants in trouble that he doth 〈◊〉 â—…ven the stâ—…ps of 〈◊〉 wandeâ—…ing and pilgrim 〈◊〉 â—…d doâ—… number all their teareâ—… and keep the count thereof as it were in a registeâ—… and theâ—…fore every 〈◊〉 〈◊〉 of Gâ—… when they lâ—…k upon their sufferings should look up â—…n God alâ—…o taking as particular notice of their 〈◊〉 aâ—… 〈◊〉 themselveâ—…â—…n do Thou tâ—…llest my wanderings put thâ—…u 〈◊〉 〈◊〉 â—…to â—…y â—…ottle are 〈◊〉 noâ—… in thy book Ver. 9. Whâ—… I â—…ry unto thee then shall mine enemies turn back this I know for God is for me 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me The third and compleat victory of faith Now he is confident to â—…ut all his enemies by prayer and tâ—… 〈◊〉 all 〈◊〉 by faith in Gods Wâ—…d Whâ—…nce learn 1. 〈◊〉 foâ—…th our câ—…s and 〈◊〉 〈◊〉 Gâ—…d in pâ—…ye is a way
God in a land so much as his Elect that fear him so nothing can encourage us to seek and hope for meâ—…cy to a land so much as the Lords love to them that fear him in it that thy beloved may be delivered save 5. When God hath begun to appear for his Church then in special should we follow a begun blessing with prayer that God would work out the benefit Thou hast given a banner to them that fear thee that thy beloved may be delivered save 6. Whatsoever difficulties appear in the way of the Churches delivery we must oppose the omnipotency of God to them all and sustaine our faith in prayer by looking to his love toward his Church and power to do for her That thy beloved may be delivered save with thy right hand and hear me Ver. 6. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 7. Gilead is mine and Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law giver In the second part of the Psalme is set down Davids confidence to have the victory over his enemies and to have his Kingdome both setled at home ver 6 7. and enlarged abroad ver 8 9 10. By Davids prayer the word of promise that he should be established King is made lively unto him whereupon he is comforted and made confident of the accomplishment thereof in all points Whence learn 1. As faith helpeth up prayer so by prayer faith is setled and strengthened as here is evidenced 2. The word of promise is a more sure evidence then begun possession for David was not so sure of the Kingdome now because he had begun to reigne as because God had spoken 3. Then is the Word of God rested on and rejoyced in when it is received 〈◊〉 his Word when his holinesse is taken as a pawn for performâ—…nce God hath spoken in his holinesse I will rejoyce 4. Whatsoever resteth unperfected of what is promised to us by God shall be fully put in our possession as David here assureth himself to exercise the supreme government in those parts of his Kingdome on the one or other side of Iordan which yet were not brought unto subjection or setled under him I will divide Shâ—…hem and mete out the valley of Succoth c. 5. Whatsoever strength or encrease of number the Kingdome of Israel was to have from the plurality of Tribes and their strength yet the union of the sonnes of Abraham and stability of the Kingdome of Israel consisted in their joynt subjection to the Law-giver and government of Iudah out of which Tribe Christ came who is the true Law-giver and King of Israel towards whom the Church of old was to direct their eye through their typical governours Iudah is my Law giver Ver. 8. Moab is my Washpot over Edom will I cast out my shoe Philistia triumph thou because of me 9. Who will bring me into the strong city who will lead me into Edom 10. Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Here he is assured by the Lords word not onely of the establishment of his Kingdome at home but also of the enlarging of it abroad by the subduing of such as had been enemies to Israel before Whence learn 1. When the Lord doth unite his people under the government of Iudah and giveth them grace to take the true Ruler of the Tribe of Iudah for their Law-giver then shall the enemies of Israel be brought low and either used contemptibly as they did sometimes use the Lords people or else shâ—…ll professe themselves happy in their subjection to the King of Israel for after that David as the type of Christ had endited a Song to the Church wherein they should acknowledge Iudah their Law-giver then he as the type of Christ doth give them to sing this also Moab is my washpot that is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast out my shoe that is I shall subdue them and trample them under my feet as I passe through them Philistia triumpb thou because of me that is instead of thy triumphing over my people thou shalt be made to professe thy joy to be under my government 2. The beleever when he promiseth to himself great things must neither be senselesse of the difficulties of opposition which he is to meet with nor of his own inability to overcome difficulties but being sensible of both must look to God for assistance and furniture to overcome for when David considered the strength of the senced royal Cities of the enemy he saith Who will bring me into the strong city Who will lead me inâ—…o Edom Wilt not thou O God 3. It is Gods absence from or gracious presence with a people which maketh the successe of the warres of his people against their enemies worse or better and their bad successe in former time or by-past judgements on them for sinne must be so farre from marring the confidence of a people turning home to God and seeking to finde help from him that on the contrary the judgements inflicted upon them in their impenitency serving for confirmation of the threatnings of Gods Word and evidence of his justice must be made arguments of confirmation of faith in Gods promises of merciful assistance when they are turned towards God for so reasoneth David Who will bring me into Edom Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Ver. 11. Give us help from trouble for vain is the help of man 12. Through God we shall do valiantly for he it is that shall pull down our enemies In the last part he briefly resumeth his prayer and confidence to be heard Whence learn 1. The certainty of hope should not make us the more slack but rather the more earnest and servent in prayer for after this professed assurance David insisteth in prayer Give us help from trouble 2. Seeing God onely is the strength and furniture of his people and he cannot endure that they should relie upon any means which they may and must use but upon himself onely Therefore the lesse confidence we put in the creature the more may we be confident of help from God Give us help from trouble for vaine is the help of man 3. A self-denying and humbled beleever may go with courage and hope of successe to the use of the meanes and may encounter with whatsoever opposition of enemies Through God we shall do valiantly 4. The praise of valour and gallantâ—…y of victorious souldiers must not be parted betwixt God and the victour but whatsoever God doth in us or by us must be no lesse wholly ascribed unto God then if he had done all the work without us for both the valour of the instrument and the victory are the works of the
approach unto thee 3. It is the free good will of God which putteth the difference among men and maketh some to be partakers of blessednesse and not other some Blessed is the man whom thou choosest 4. The power and glory of the work of conversion reconciliation and drawing near to God for communion with him of so many as are converted is the Lords power and glory no lesse then election is his free choice and glory Blessed is the man whom thou choosest and whom thou causest to approach unto thee 5. The man elected effectually called reconciled and drawn in society with God is a true member of his Church a constant member thereof in this life and one who shall be a member of the Church triumphant in the life to come and so effectually blessed He shall dwell in thy Courts saith the text in the original 6. Whatsoever is sufficient for begetting and entertaining the life of grace and of true blessednesse in Gods elect is to be found by the meanes of publick ordinances in the Church of God We shall be satisfied with the goodnesse of thy house even of thy holy Temple 7. Whosoever do finde in themselves the proper effects or consequents of election in special a powerful drawing of them to the Covenant with God and unto a nearer and nearer approaching unto God in the way of obedience unto the publick ordinances of his house may be assured of their election of their effectual calling of the blessednesse and of their interest in all the goodnesse of Gods house to their full contentment for after the general doctrine he applieth We shall be satisfied with the goodnes of thy house even of thy holy Temple Ver. 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea The fourth reason of the Lords praise is taken from the defending of his Church in all ages and places and saving of his people by giving terrible answers to their prayers against their enemies for the performance of his own word and confirmation of the faith of his own people in whatsoever part of the earth unto the end of the world Whence learn 1. As the love of God to his people doth not exempt them from the molestation of enemies because the Lord will have the faith of his people by this means exercised and them put to pray unto him and complain of the injuries done unto them so his love to them will not suffer their prayers to want an answer in their troubles to the amozement of their adversaries By terrible things wilt thou answer us 2. In the Lords relieving of his people and destroying their enemies he will have the work looked upon as the performance of his Word wherein he hath promised to be a friend to the friends of his people and a foe to their foes By terrible things in righteousnesse wilt thou answer us 3. The reason of particular deliveries of Gods people from their enemies is because these deliveries are appendices of the Covenant of grace established for giving to them everlasting life Thou wilt answer us O God of our salvation 4. What the Lord hath promised and done to his Church of old is a sufficient ground of confidence to the people of God in all times and places to expect and finde the like mercy unto that which they of old did expect and finde O God of our salvation the confidence of all the ends of the earth and of them that are afar off upon the sea that is thy people whether dwelling in the Continent or in Isles or sailing on the sea Ver. 6. Which by his strength setteth fast the mountaines being girded with power The fifth reason of the Lords praise is from his strong power whereby he is able to do all things as appeareth by his framing and setling the mountains Whence learn 1. The power of God manifested in the work of Creation is a prop to the saith of his people to believe the promises and a pledge of the performance thereof unto them By his strength he setteth fast the mountaines 2. Whatsoever great work the Lord hath done he is able and ready to do a greater work if need be for his people He is girded with power Ver. 8. Which stillest the noise of the seas the noise of their waves and the tumult of the people From the sixth reason taken from his wise and powerful over-ruling all commotions of unruly creatures of whatsoever sort Learn 1. There is nothing so turbulent and raging and reasonlesse in the whole world which God doth not rule and bridle and make quiet as he pleaseth He stilleth the noise of the seas the noise of their waters 2. As the commotions of people their seditions their insurrections and conspiracies against Gods people within and without the visible Church are no lâ—…sse rageing and reasonlesse then are the commotions of the sea so God hath the ruling of them as well as of the seas and by his stilling the noise of the seas the noise of the waters thereof he giveth an evidence of his power and purpose to bridle the sury and rage of reasonlesse men who threaten trouble and destruction to his people He stilleth their waves and the tumult of the people Ver. 8. They also that dwell in the uttermost parts are afraid at thy tokens thou makest the outgoings of the morning and evening to rejoyce From the seventh reason of Gods praise taken from the affright ing of all the world by his judgements against the enemies of his people lest they should attempt the like Learn 1. As the Lord can still the tumults of the people when they rage most so he can by his terror prevent their commotions against his Church by shewing them his terrible judgements executed on others which are the tokens of the power of his displeasure against all who shall dare to be adversaries to his people They also that dwell in the uttermost parts are afraid at thy tokens The eight reason of Gods praise is from the joyful tranquillity and peace which he when he pleaseth giveth to his people after he hath setled their enemies rage and power against them Whence learn As the Lord doth sometime exercise his people with trouble and persecution from their enemies so also he can and doth give them some breathing times some comfortable seasons as it were fair dayes from morning to evening yea sundry â—…ull fair dayes one after another so that his people are made to rejoyce before him from day to day Thou makest the outgoings of the morning and evening to rejoyce Ver. 9. Thou visitest the earth and waterest it thou greatly enrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it 10. Thou waterest the ridges thereof abundantly thou setlest the furrowes thereof thou makest it
yet will they be forced to feign submission unto him Through the greatnesse of thy power shall thy enemies submit themselves to them 5. Over and above what is already accomplished of this prophecie concerning the conversion of the Gentiles a higher measure is yet to be expected in the bringing in of that number of them which the Scripture calleth the fulnesse of the Gentiles and the making all the Kingdomes of the earth to become the Lords and his Sonne Christs for this word in a greater measure then yet is come to passe must be fulfilled All the earth shall worship thee they shall sing unto thee they shall sing unto thy Name Which word doth import the revealing of the glad tidings of Jesus Christ unto them and their joyful acceptation of the Gospel and glorifying of God for it 6. As it is the Lords glory to have many praising him so should it be the joy of all that love him now to foresee the successe of Christs Kingdome as well as it was of old when it was the Churches song All the earth shall worship thee Ver. 5. Come let us see the works of God he is terrible in his doing toward the children of men 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah He pointeth out in special the Lords works already wrought for his people Whence learn 1. Albeit the Lord doth work for the delivery of the Church and his own glory yet men are so carelesse to observe his works that they can neither make use thereof for their own profit nor for Gods praise so that there is much need to stirre up our dulnesse to observe them and make right use thereof Come and see the works of God 2. Whosoever do observe the works of God which he hath wrought for his people they shall be forced to fear and admire his wonderful Acts for them and his respect unto them He is terrible in his doing toward the children of men 3. The work of redemption of his Church out of Egypt is a work one for all worthy to be made use of to the end of the world and sufficient to shew that if need be God will invert the course of nature for the good of his people and for their delivery out of difficulties He turned the sea into dry land 4. As the Lord will work wonders for the delivery of his people out of misery so will he work wonders for performing of promises to them and for bringing them to the possession of what he hath given them right unto for the drying of the river Iordan that his people might go in to possesse the promised land was a pawn and evidence of this his purpose for all time coming They went through the flood on foot 5. As all the people of God are one body and that which is done in one age to one generation doth concern all and every one to make use of it in their generation so every one in after-ages should reckon themselves one body with the Lords people in former ages and make use of Gods dealing with them as if they had been present then with them as here the Church in the Psalmists time joyneth it selfe with the Church in Ioshuahs time rejoycing in God with them at their entring into Canaan There did we rejoyce in him say they 6. Whatsoever the Lord hath done for his people in any time by-past he is able and ready to do the like for his people in any time to come He ruleth by his pouer for ever and for this cause his former Acts are perpetual evidences and pledges of like Acts to be done hereafter as need is 7. Nothing is done in any place which the Lord is not witnesse unto no plot or motion against his people which he seeth not His eyes behold the Nations 8. Albeit there will be from time to time a generation who will not submit themselves to this sovereign Ruler but will stand out against him and maligne his Church yet shall they not long prosper nor have cause of gloriation in their rebellion Let not the rebellious exalt themselves ver 8. O blesse our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to be moved 10. For thou O God hast proved us thou hast tried us as silver is tried 11. Thou broughtest us into the net thou layedst affliction upon our loines 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place In the second part of the Psalm the Psalmist exhorts the Church in his time to praise God for preserving them from extirpation in the time of their fiery trial and sore affliction under the tyranny and oppression of their enemies Whence learn 1. The Lords people in every age besides all the reasons they have to praise God for his former works want not their own particular reasons for his care providence and kindnesse to themselves in their own time to stirre up one another to blesse his Majesty O blesse our God ye people 2. It is the Churches proper priviledge and her glory above all other incorporations and societies beside to have special interest in God as her own O blesse our God 3. It is not sufficient that the Lords people acknowledge inwardly the mercies of God to themselves but it is their duty in an orderly way to bring others on to the knowledge of God and to shew to others how praise-worthy he is make the voice of his praise to be heard 4. Albeit the Lord takes many things away from his people when he is pleased to exercise them yet he keeps life in their soul some sweet communion of spirit between himself and them and doth not suffer all his people to be extirpate and rooted out from the earth Which boldeth our soul in life 5. It is great mercy to be kept from desperate courses in the time of sad calamities and to be supported under burdens that we sink not and to be prevented from denying of God or of his truth in time of persecution He suffereth not our feet to be moved 6. One end of the troubles of the Church among others is the trial of the graces of his people and purging them from their corruptions for which cause the Lord useth to bring on one trouble after another as mettal is put in the fire oftner then once For thou O God hast proved us thou hast tried 〈◊〉 as silver is tried 7. When God doth bring his Church into trial there is no escaping we must look for affliction and not dream of declining it by our own wit or skill Thou broughtest us into the net thou layedst affliction upon our â—…ines 8. It is wisdome
highnesse above the heavens doth not hinder him from taking notice of the lowest of his poor people yea the most helplesse and desolate among men are the first objects of his warmest love A Father of the fatherlesse and a Iudge of the widows is God 2. Albeit the Lord be infinite and incomprehensible by any place yet hath he appointed a trusting place where his people shall finde him by his own ordinance to wit the assembly of his Saints his holy Temple shadowing forth Christ to be incarnate who now is in heaven now is incarnate and sitting at the right hand of God in whom dwells the Godhead here here is God to be found God in his holy habitation 3. It is the Lords nature pleasure and ordinary practise to make up the wants and to change to the better the disconsolate condition of his own humbled and emptied children God setteth the solitary in families 4. The souls that are most sensible of bonds and bondage do lie nearest the seeking of the fruit of his redemption yea none in bonds have made or shall make use of God the Redeemer but his bonds and â—…etters hindering him from freedome of Gods service and from attaining of felicity have been and shall be loosed off him he bringeth out those which are bound in chaines 5. Such as will not be ruled by his Word according as they are disloyal rebels to him so shall they be dealt with as rebels that is they shall neither have Gods blessing joyned with any benefit which they seem to possesse nor any spiritual comfort in their afflictions when their calamity cometh upon them but the rebellious dwell in a dry land Ver. 7. O God when thou wentest forth before thy people when thou diddest march through the wildernesse Selah 8. The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel From the second reason of praising God Learn 1. It is expedient for our up-stirring unto thankfulnesse to cast our eye upon some particulars wherein the Lords goodnesse to us and our obligation to his love may appear as here the Pâ—…almist doth lead us by the hand unto the Lords particular work of redemption of Israel out of Egypt 2. That one work of the Churches delivery out of Egypt representing the redemption of his people from the misery of sin and Satans bondage 〈◊〉 a sufficient proof for ever of the Lords love care power and faithfulnesse to deliver his own out of all their misery which the Church and every member thereof should alwayes make use of unto the end of the world whether we look upon that work in the type singly or as it is a representation or pawne of the spiritual delivery of his people this work should we often look upon and still hold it up unto God O God when thou wentest forth before thy people when thou diddeâ—… march through the wildernesse 3. In the woâ—…ke of the Lord it is needful not only to look upon that which may foster saith in God and love toward him but also to set before us what may serve to keep our hearts in fear and awe of his dreadful Majesty The earth shook the heavens dropped at the presence of God even Sinai it self was moved at the presence of God even the God of Israel Ver. 9. Thou O God didst send a plentiful raine whereby thou didst confirme thine inheritance when it was weary 10. Thy Congregation hath dwelt therein thou O God hast prepared of thy goodnesse for the poor From the third reason of Gods praise Learne 1. The ordinary sustaining of Gods people bodily and spiritually in the possession of any benefit temporal or spiritual given unto them should be observed as well as the bestowing of any benefit in an extraordinary way as here the ordinary sustaining of Israel in Canaan is made a part of the song of praise no lesse then their miraculous delivery out of Egypt Thou O Lord didst send a plentiful rain whereby thou didst confirme thine inheritance when it was weâ—…ry 2. The people who are in Covenant with God externally are the Lords own peculiar more nearly and properly then any other society in the world therefore Israel here is called by the Prophet speaking to God Thy Congregation 3. It is for the Churches cause that the land wherein his people dwelleth is blessed at any time by God Thy Congregation hath dwelt in it 4. The blessing bestowed upon the Church or the place wherein they dwell is not given for any goodnesse in his people but for the goodnesse grace and good will of God to them Thou O God hast prepared of thy goodnesse for the poor Ver. 11. Thâ—… Lord gave the word great was the company of those that published it 12. Kings of armies did flee apace and she that â—…rried at home divided the spoile From the fourth reason of praise Learn 1. The Lord will sometime exercise his Church with warres afflictions and trials when he doth not intend to punish them but to give them the victory over their enemies and that for his own glory as in Ioshuahs time and Davids whereunto the text doth relate The matter of joyful newes or the word of the Churches victory over her â—…oes whensoever it is proceeds from the Lord who furnisheth matter for and words and utterance of joy to his people and praise to himself The Lord gave the word 2. When God will glorifie himself by comforting his Church he shall not want Heraulds of his praise Great was the company of those that published it 3. Were the enemies of the Church never so powerful and Gods people never so farâ—…e inferiour unto their enemies in power yet shall the enemy not be able to stand when God begins to fight for his people Kings of armies did flee apacc 4. It is easie for the Lord to make them a prey to the weakest of his people who do set themselves to make havock of the Church yea and to inrich his people with the spoil of such adversaries She that tarried at home divided the spoile Ver. 13. Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold 14. When the Almighty scattered Kings in it it was white as snow in Salmon From the fifth reason of praise Learn 1. As the Lord sometimes doth beautifie his people with victories and wealth so also at other times for just reasons he will darken all their outward glory and make them look as blacked scullions in the kitchin Though ye have lien among the pots c. 2. The Lord after the trial and hard exercises of his people for a time will give them so glorious an event and delivery as shall take off all the ignominy of their former affliction and make up all their losses yea he will cause their formerly deforming afflâ—…ions to serve for washing-balls of
the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
carefully be observed and remembered and made use of This is a Psalm to bring to remembrance 2. What hard condition we have been in before we may fall into the like again and the same gracious means we have used before in seeking our relief of God we should use again and what words of prayer we have used before we may use again without any either needlesse affectation of other words or superstitious tying of our selves to the same words as the example of David teacheth us when we compare the end of the 40. Psalm with this Psalm Ver. 1. MAke haste O God to deliver me make haste to helpe me O LORD From the first petition Learn 1. Though death or danger of it were never so near God can come quickly and prevent it and prayer is a swift messenger which in the twinkling of an eye can go and return with an answer from heaven as this abrupt beginning of his prayer doth teach us O Lord to deliver me These words make haste are not expressed in the Original for the haste was so great as he could not expresse it till he drew his breath 2. As we have need of help God will make haste unto our help Make haste to help me O LORD Ver. 2. Let them be ashamed and confounded that seek after my soule let them be turned backward and put to confusion that desire my hurt 3. Let them be turned back for a reward of their shame that say Aha aha From the second petition Learn 1. The more that the enemies of Gods people do promise to themselves certainly to destroy such of the Saints as they do pitch upon when their plot shall be ripe and fixed when God doth disappoint them they are the more confounded and ashamed Let them be ashamed and confounded who seek after my soule or my life 2. All the enemies of Gods children shall at last think shame of their injuries done to them and evils which they have wished unto them to wit when they shall know whose children they are and what interest God hath in them then at last shall they flee and hide themselvs for shame Let them he turned backward and put to confusion that desire my hurt 3. The damage of the godly is the delight of the wicked and an enemy to the godly is he that laughs and scorns at the misery of the godly They say when they see them in trouble Aha aha 4. Albeit what shame the wicked do put upon the godly for righteousnesse or for their sufferings for righteousness is not the shame of the godly but the shame of the enemies who do what they can to expose the godly to shame yet shall the enemies have shame yet more for their pains and the terrible wrath of God shall chase them out of Gods presence Let them be turned back for a reward of their shame that say Aha aha Ver. 4. Let all those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified From the third petition Learn 1. Whatsoever be our own hard condition at any time we should seek the welfare and prosperity of the rest of Gods children and it is the property of each of the godly in their trouble to wish all the rest to be partakers of the blessednesse which their own soul doth seek after but not to be like to them in trouble or bonds Let all those that seek thee rejoyce and be glad in thee 2. If one of the godly be delivered out of his troubles all the rest who did pray for the delivery should rejoyce in God also as for a benefit given to themselves Let all those that seek thee rejoyce and be glad in thee 3. The godly do not desire deliverance to themselves or their fellows except in Gods way in a cleanly and holy way and the more of God is seen in the delivery of his servants the more are they glad in the Lord They are those that love Gods salvation 4. It is a most suitable service for the Saints to be alwayes praising God Let those that love thy salvation say continually The Lord be magnified Ver. 5. But I am poor and needy make haste unto me O God Thou art my help and my deliverer O LORD make no tarrying From the fifth petition Learn 1. Albeit we be not in such a condition as we wish all the godly were in yet let us lay out that condition before a pitiful God and submit our selves to him in the condition wherein we are But I am poor and needy 2. The sense of a hard condition is a preparation and a ground of hope to be brought out of it to a better I am poor and needy make haste unto me O God 3. Whatsoever dispensation we shall meet with we should hold fast the claim of faith and of our interest in God Thou art my help and my deliverer 4. Having setled our dependance upon God we may without being mistaken of God speak all our desires to him and having done so should leave our supplication and case at his feet with confidence O Lord make no tarrying PSAL. LXXI THis Psalm is a Prayer of David in his old age requesting for delivery from the conspiracy of Absalom wherin he wrestleth with the Lord by servent supplication 〈◊〉 in seven petitions all tending to this purpose that he may delivered to ver 14. and from ver 14. to the end we have his confidence to be delivered set forth in foure evidences thereof Absalom here is not named nor is the particular case set down otherwise then in general expressions that so it may serve the better for the larger use of the Church of God and of the particular members thereof in their afflictions Ver. 1. IN thee O LORD do I put my trust let me never be put to confusion The first petition is general wherein he professeth his confidence in God and prayeth that he be not put to confusion Whence learn 1. As long as a childe of God doth live in the world he must look for new afflictions as here the experience of the Psalmist tossed in his old age doth warne us 2. Look how many new troubles do befall Gods servants so many new messengers are sent of God to call them to him so many new errands are furnished unto them so many new petitions are put in their mouth and so many pressing necessities are sent to make them earnest in their supplication and frugal in making use of their interest in God by faith as here and elsewhere doth appear 3. He that cometh to God must beleeve in him and fasten his faith on God and avow it how weak soever he finde it to be In thee O Lord do I put my trust 4. Albeit such as beleeve in God may have many tentations to mistrust God and great feares that they shall be disappointed of their hopes and for a time may seem to be disappointed and
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.
〈◊〉 enemies yet must we not quit the least relation no not of 〈◊〉 external Covenant between God and us but make use of it for supporting of our faith in him as here Why doth thine anger smoake against the sheep of thy pasture that is thy Church and people the care of whom thou hast taken as a shepherd over his flock 5. The Believers asking Why is no quarrelling nor is any speech of the Saintâ—… unto God a quarrelling which endeth or resolveth in petition and supplication as this doth wherein after their asking Why they turn themselves to supplication and do pray Remember thy congregation 6. Let the Lord do to his people what he pleaseth they must pray unto him and make use of all the bâ—…nds between him and them as here the Church doth pleading 1. That they are by outward Covenant his Church consecrated unto him Remember thy congregation And 2. That they are his purchase by paying price and conquest Thy congregation which thou hast purchased And 3. That they have been in his possession for a long time Which thou hast purchased of old And 4. That the Lord had taken them into manuring as a piece of land measured out by line or rod and his inheritance not to dispose or put away The rod of thine inheritance And 5. That he had granted deliverances out of straits before The inheritance which thou hast redeemed And 6. That he had taken up house amongst them in his publick ordinances This mount Sioâ—… wherein thou hast dwelt Ver. 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in the sanctuary 4. Thine enemies roare in the midst of thy congregations they set up their ensignes for signes 5. A man was famous according as he had lifted up axes upon the thick trees 6. But now they break down the carved work thereof at once with axes and hammers 7. They have cast fire into thy sanctuary they have defiled by casting down the dwelling place of thy Name to the ground 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land 9. We see noâ—… our signes there is no more any prophet neither is there among us any that knoweth how long In the complaint he desireth the Lord to come and see and to take order with the desolation made by the enemies in his land and specially in the Temple ver 3. What insolent domineering of them was over his people yea over God himselfe so farre as their listed up banner against him could do ver 4. Each of them thinking it as great matter of commendation to them to throw down the Temple as ever it was for any man to build it or prepare materials for it ver 5 6. How they had burnt and demolished the Lords house ver 7. with a resolution to root out his people according as they had burnt all their Synagogues in the land ver 8. And how there was no appearance of comfort or delivery from this calamity ver 9. Whence learn 1. All the evils which the enemy doth unto Gods Church proceed from the Lords desertion of and departing from his people who have provoked him to wrath for this prayer Lift up thy feet or come and see doth import his departure and leaving his people naked without his protection 2. Albeit the Lord doth seem to turn his back depart far away from his own people when they do provoke him to anger and to let their enemies do unto them what they please yet will he be entreated by his people to come again and see and pity the desolation brought upon them and punish the instruments of it Lift up thy feet unto the perpetual desolations that is Lord come speedily and see what desolations thy enemies have made amongst us and pity and relieve us by thy manifested presence 3. Among all the calamities of Gods people nothing doth afflict them so much as the â—…nsolent profaâ—…ation of the worship and Name of God among them for here in the first petition they lament the abusing of the Temple Even all that the enemies have done wickedly in the Sanctuary and then do insist most upon this 4. When the wicked are leâ—… loose upon Gods people they are most insolent cruel and savage in their carriage toward them Thy enemies roare in the midst of thy congregations 5. It will not suffice the enemies of the Church to insult over Gods people but they will insult over their way of religion and over God whom they worship They set up their ensignes for signes they display their banner upon the ruines of the Temple as signes of their victory over that religion which is professed there and over Gods worship there 6. When Gods people do abuse religion and do mock God in their profession of worship and do dishonour him by their carriage and conversation it is justice with God to give over his people and all the meanes of religion into the hands of his enemies to be abused by them rather then to suffer his own people to mock him continually as in this example is to be seen 7. It is a matter of a mans commendation to contribute any way to the setting up of Gods worship and ordinances in a land A man was famous according as he had lifted up axes upon the thick trees that is as he had cut down timber out of Lebanon Wood to build the Lords Temple withall 8. When the Lord is provoked by his peoples evil carriage towards him no wonder he let the work of edification or reformation of religion go as fast down amongst them as ever it rose up as the Church of the Jewes did feel by experience when now the enemies did break down the carved work of the Temple at once with axes and hammers much more speedily then it was builded They have cast fire into the Sanctuaâ—…y they have defiled by casting down the dwelling place of thy Name to the ground This the Lord chused to permit rather then to suffer his people still to mock religion and still to abuse the Temple and make it a shelter for them to trust in against all Gods threatnings so long as it did stand 9. Albeit the Lords minde be onely to correct his people by letting them see their provocation in the judgements brought upon them yet the enemies whom he useth as instruments in their correction do minde their utter destruction and the rooting of them out of the world They said in their hearts Let us destroy them 10. When the enemies of religion cannot kill all the worshippers of God yet will they labour to mar the means of their assembling for publick worship so farre as they can for after they have said Let us destroy them together it is subjoyned They have burnt up all the Synagogues of God in the land that is all the houses built for the weekly assembling of the people unto
publick worship in their several divisions through the land 11. Houses built for meeting of the Lords people to publick worship albeit they be not typically holy as the Temple of Ierusalem was yet do they belong to God as meanes dedicate for maintaining his service and when they are marred it is a wrong done to God and a cause of complaint to God against the sacrilegious spoilers thereof as here we see 12. External troubles are much lighter when the publick ordinances and signes of Gods presence in a land may be had for spiritual comfort but when those are removed every trouble is the more heavy We see not our fignes there is no more any Prophet neâ—…ther any among us that knoweth how long that is publick meanes ordinary and extraordinary which may give us comfort do now cease If it be asked how can this be applied unto the time of the captivity seeing Ieremy Ezekiel Daniel and the Prophet who did write this Psalme by inspiration were living at the beginning of the captivity and after the burning of the Temple It may be answered that Ieremy was carried away â—…o Egypt and the people could not have use of his ministery Ezekiel and Daniel were carried away to Babylon and the poor which remained in the land had none of the Prophets to comfort them yea Ezekiel and Daniel were but now and then imployed of God to utter their prophecies and the multitude of the captives who were to make use of this Psalm were scattered in sundry places and could not have the benefit of their or of any others ministery as they were wont to have and this in speciall maketh the Iamentation to have a ground that the table was drawn from the children the people had not that accesse which they enjoyed before unto meanes either extraordinary or ordinary they had not their former allowance and howsoever in the copies of Ieremiahs prophecie 70. yeares was determined for the peoples captivity yet none of the Prophets at the time of writing this told or could tell them how long time should passe before their desolution should be repaired how long it should be ere the Temple should be builded again and the Prophet by whom this Psalm was endited had no further commission then he speaketh of and so these foresaid expressions may stand with the time of the beginning of the captivity of Babylon Ver. 10. O God how long shall the adversary reproach shall the enemy blaspheme thy Name for ever 11. Why withdrawest thou thy hand even thy right band pluck it out of thy bosome After the lamentation is subjoyned an imprecation against the enemies that God would not deferre to punish them Whence learn 1. Mens patience is much short of Gods long-suffering and forbearance for here it is the speech of a suffering people O God how long shall the adversary reproach when with God it is not yet time to fall upon them 2. The Lords long-suffering patience doth greatly harden the adversaries in their insolent mocking of Gods people for instead of saying Lord how long wilt thou bear with them he saith O God how long shall the adversaries reproach 3. The truly godly can endure their own troubles better then they can bear the open dishonouring and blaspheming of God by occasion of their trouble Therrfore this expression from the deepest sense of his heart doth break forth Shall the enemy blaspheme thy Name for ever 4. Albeit tentations from carnal sense do represent God as if he were idle when he suffers his enemies to trample on his people and on his glorious Name yet faith will not admit of such a thought but dealeth with God by prayer to let his strength and power be so manifest that the world may not think his hand is in his bosome Why withdrawest thou thy hand even thy right band pluck it out of thy bosome This he believeth the Lord shall do and giveth reasons for his hope in that which followeth Ver. 12. For God is my King of old working salvation in the midst of the earth 13. Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the â—…ople inhabiting the wildernesse 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers 16. The day is thine the night also is thine thou hast prepared the light and the sun 17. Thou hast set all the borders of the earth thou hast made summer and winter In the second part of the Psalme the Psalmist doth confirme his own and other believers saith that God would undoubtedly deliver his people and take order with their enemies First from the interest they have in God and God in them Secondly from the experience of sensible deliveries past of his people ver 12. Thirdly from the great work of redemption of his people from Pharaohs tyranny ver 13 14. Fourthly from the Lords seeding his people in the wildernesse ver 15. Fifthly from the Lords sovereignty and disposing of all creatures in the world ver 16 17. Whence learn 1. Relations between God and his Church and in special this that he hath made himselfe King thereof are pawnes of Gods defending his Kingdom and injured subjects and punishing of his enemies for here the Church giveth it for a reason of their hope of delivery God is my King 2. The more time is past since God did avow himselfe King of his Church the more confident may later generations of the Church be to finde new evidences of his royal actions for them and against their enemies God is my King of old 3. New troubles must not make us forget old mercies but rather call them to memory to be made use of afresh as pledges that what he hath done before he will do the like again God is my King of old working salvation in the earth that is such deliverances of his Church as all the earth was witnesse of 4. The delivery of Israel out of Egypt and the destruction of the Egyptians is a pawn unto the Church in every age after that God will destroy their enemies how strong and terrible soever they be and will deliver his Church Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 5. As all the enemies of the Church are no lesse cruel and savage against the Lords people then unreasonable Sea-beasts and Sea-monsters so can he make their carcases a prey to unreasonable beasts as he made Pharaoh and his Captaines to become food to the beasts of the wildernesse when the Sea did cast up their carcases on the shoâ—…e like sea-wrackt Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wildernesse 6. The Lord will not fail to provide consolation to his Church in her necessity though no probable means do appear as he furnished his people
wrath were reserved for the wicked ver 8. Fourthly he promiseth to praise God continually for casting down the wicked and exalting of the godly ver 9 10. Ver. 1. VNto thee O God do we give thanks unto thee do we give thanks for that thy Name is neare thy wonderous works declare From his thanksgiving Learne 1. The Church of God should take out of his hand every beginning of mercies and deliverances with affectionate and frequent thanksgiving Unto thee O Lord do we give thanks unto thee do we give thanks 2. As the Lord is described in his Word so will he be found in his works to wit near at hand and ready to help his people as they stand in need We do give thanks because thy Name is near for this is the neernesse of Gods Name when his powerful gracious selt presence is answerable to what is said of him in his Word 3. Whensoever the Lord doth shew himself for his Churches comfort he doth it in some wonderful means in one respect or other that is a farre other way then any could have expected That thy Name is near thy wondrous works declare Ver. 2. When I shall receive the congregation I will judge uprightly 3. The earth and all the inhabitants thereof are dissolved I be are up the pillars of it Selah From Davids undertaking to govern the Kingdom well when it came all in his power Learne 1. Possession in part of promises made to us doth give good hope to have the whole of what is promised in possession also for When I shall receive the Congregation presupposeth his certain hope and expectation to have it 2. He that is advanced to a civil Kingdom consisting of people in Covenant with God he hath gotten charge to nourish the Church and to procure whatsoever a King civilly can procure to a Church that his subjects may be all of them Gods Church therefore David saith not When I receive the Kingdome but when I receive the Congregation or the Church 3. Foresight of a charge whereunto a man is likely to be called should make him prepare himself and resolve before-hand for doing the duties of that calling as David did before he was possessed in the Kingdome When I shall receive the Congregation I shall judge uprightly 4. When a land is destitute of godly and gracious Governours the whole countrey is left loose both in the matter of Religion and of civil Justice as was seen in Sauls time before David was setled The earth and all the inhabitants thereof are dissolved 5. Kingdomes and Common-wealths have their pillars whereupon they should stand to wit religious and righteous government for I will judge uprightly in the second verse is as good as I will heare up the pillars thereof in the third verse 6. Those that minde the reformation of a land should be sensible of the desolation of it and have not only will but also skill and place of power to 〈◊〉 matters in a right frame as here the Psalmist after saying The land and all the inhabitants thereof are dissolved addeth I bear up or shall beare up the pillars of it And here whatsoever David speaketh or could say was but a shadow of what is to be found in Christ of whom he is a type For the Kingdom and Countrey is ill guided where Christ doth not reign but whâ—… people do subject themselves to him he sets the Kingdom oâ—… Countrey upon true pillars and sustaineth all by his power Ver. 4. I said unto the fooles Deal not foolishly and to the wicked Lift not up the horne 5. Lift not up your horne on high speak not with a stiffe neck In the third place he calleth to minde his own prophecy of the change of affairs and advertisement given by him before to his adversaries not to behave themselves so insolently as they did Whence learn 1. Even in time of trouble the godly by the light of Gods Word may be enabled to foresee and prophecie of the overturning of the wicked from the top of their preserment I said unto the fools Deal not so foolishly saith the Psalmi 2. When the prophecie uâ—…ed according to Gods Word is like to take effect it is no small comfort for beleevers to call to remembrance acts of their beleeving before-hand what they do see in their own time I said to the foolish Deal not so foolishly is a sort of triumph over his enemies here 3. Such as are acquaintâ—…d with true wisdom do justly account all wicked men to be fooles forsakers of Gods teaching and followers of their owne wit and will to the ruine of their own bodies soules houses and same I said unto the fooles 4. The fruit of a wicked mans prosperity is pride vain-glory audacious boasting against the godly wherein they grow more and more insolent against all warnings of Gods Word as this reproof importeth Deal nâ—… foolishly lift not up the horn list it not on high speak not with a stiffe neck Ver. 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Iudge he putteth down one and setteth up another From the first reason of his admonition unto the wicked Learne 1. As the cause of mens pride in a wicked course is tâ—… forgetting of God and of his government in the world on the one hand and a strong conâ—… of their own ability to coâ—… 〈◊〉 designes by their own wâ—… power and industry oâ—… the 〈◊〉 theâ—… hand so the way of wisdom to remedy the evil is to consider that God doth govern the world and that men are nothing but what he pleaseth to make of them Promotion cometh neither from the East nor from the West nor from the South that is howsoever or from whence soever preferment to places of power in the world seemeth to come yet the disposing of places is from a higher hand 2. Places of power and preferment are disposed of only by the wise and righteous pleasure and determination of the supreme Ruler of the world But God is Iudge He opposeth God the Judge his determination unto all the appearances from second causes 3. As God hath a minde for the glory of his grace to try or to correct or to comfort and imploy some men in his service so he putteth them down or setteth them up and as he hath a minde to have the glory of his justice on other some so he setteth them up or putteth them down God is Iudge he putteth down one and setteth up another Ver. 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them From the second reason of the admonition given to the wicked Learn 1. As the Lord doth wisely distribute his benefits and temporal comforts among men to testifie his goodnesse to his creatures so
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
to deliver for foure reasons The first because it was his law and words of his mouth directed to his covenanted people ver 1. The next because this doctrine was mysterious and full of â—…id wisdom ver 2. The third because it is an ancient doctrine delivered to the Church of old and transmitted unto them that succeeded ver 3. The fourth because it must be known and transmitted to the succeeding posterity and following generations of the Church for the glory of Gods wonderful working for his Church v. 〈◊〉 Whence learn 1. Such is our dulnesse and slownesse of heart to understand and beleeve what the Lord doth say unto us that we have greâ—… need to be admonished and stirred up to attention and hearing with â—…aith Give eare O my people saith the Spirit by his Prophet 2. The authority of divine doctrine should tie ouâ—… cares to hear it reverently beleevingly and obediently it is the Lords law and the words of his mouth speaking by his Prophet to us Give eare O my People to my law incline your â—…ares to the words of my mouth 3. Albeit the Word of the Lord be plain to the attentive beleever yet to the unattentive misbeleever it is a hid mystery and for this reason we have need to hear attentively and beleevingly I will open my mouth in a parable I will utter dark sayings 4. The Word of the Lord hath true antiquity with it divine doctrine is no new doctrine and for this reason should we hear it attentively and beleevingly I will utter dark sayings of old 5. Albeit the Word of the Lord be a mystery and dark sayings to the misbeleeving multitude of the world yet it is understood received and beleeved by the true members of the Church from age to age therefore the Prophet speaking of himself and of the godly in his time saith of their parables and dark speeches Which we have heard and known and our fathers have told us 6. Those are worthy of the name of Fathers in the Church in relation to posterity who transmit to posterity the truth of God contained in Scripture such as is here set down in this Psalme and this is the only infallible sort of tradition which delivereth to posterity what God delivered to the Prophets or their Predecessors by Scripture such as is the doctrine delivered in this Psalme Which we saith he have heard â—…d known and our fathers have told us we will not hide them from their children 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity which their ancestors had to transmit it unto them and to pay the debt they owe to their faithful Ancestors unto succeeding generations We will not hide them from their children shewing to the generations to come c. 8. The subject matter of sound and saving doctrine is the setting forth of the glory of God in his attributes and wonderful operations for his people Shewing to the generations to come the praises of the Lord and his wonderful works that he bath done Ver. 5. For he established a Testimony in Iacob and appointed a Law in Israel which he commanded our fathers that they should make them known to their children 6. That the generation to come might know them even the children which should be borne who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God but keep his Commandments 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God After the Preface he bringeth forth a notable evidence of the Lords care of his Church in giving them his Scriptures and revealed rule of faith and obedience to be transmitted from one generation to another ver 5 6. that they might have faith and hope in God and obey his commands ver 7. and not be like such of their Predecessors as were rebellious hypocrites and backsliders from their covenanted duties v. 8. Whencelearn 1. One of the chiefest mercies that can be bestowed on a people is the giving of the holy Scriptureâ—… unto them and revealing unto them the way of salvation and of Gods service which he requireth this is put in the first room here For he established a Testimony in Iacob and appointed a Law in Israel 2. Gods words and ordinances appointed in Scripture are witnesses for him of his wisdom power holinesse mercy and justice against such as do not make use thereof and a fixed rule for mens faith and obedience therefore is it said He established a testimony in Iacob and appointed a Law in Israel 3. The Scriptures were not appointed for a rule only to those to whom they were first directed but for the use also of the Church in all ages following which every man must both study to understand and obey himself and also teach his children and those under his charge to understand and obey according to his place he gave a testimony and a law to the fathers That they should make them known to their children thâ—…t the generation to come might know them even the children which should be borne who should arise and declare them to their children 4. The end of revealing and teaching of Gods Word is to beget and increase mens faith in God and dependance upon him as here is set down the Word was to be declared to their children That they might seâ—… their hope in God 5. The way to foster saith and hope in God is to mark and consider and keep in a sanctified memory how God hath alâ—…eady confirmed his Word by his works and by pawnes and pledges both of his power and purpose to perform what he hath said therefore doth he joyne unto the duty of setting their hope in God the duty of not forgetting his works intimating that if his works were forgotten his Word would not be beleeved and faith and hope in God would not remain constantly fixed on God 6. The faith and hope which God craves of his people to be fixed on him is such as may bring forth obedience to his precepts therefore unto hoping in God and not forgetting his works he addeth But keep his Commandments So this is the summe of true religion to have faith in God upon the termes of grace offered unto us through a Redeemer and to hope for and expect the accomplishment of all his promises and to foster our faith and hope by the consideration of what he hath done for his people and uprightly to set our selves to keep his Commandments 7. The example of fathers is not to be followed except wherein they followed the Lord where their practice is not conformable to Gods Word we must not be like them therefore saith he And might not be as their fathers were stubborn 8. This is the natural inclination of corrupt mankinde to go on in our finful
course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
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
sendeth it forth He cast upon them the fiercenesse of his anger wrath and indignation and trouble 3. As the Lord hath good Angels by whom he can work his own will so hath he also evill angels whose service he can use holily to his own purpose He cast the fiercenesse of his wrath upon them by sending evill angels among them From ver 50 51. Learn 1. When the Lords judgements lighting upon mens houses cornes cattel and fruit-trees do not humble men the Lord doth make his judgement light upon their own persons and when lighter judgements on their persons do not yet humble them then God will destroy their lives and their last plagues shall be heavier then the first as here when former plagues did not the turn the Lord laid aside former pitying and long-suffering and so he made a way for his anger he 〈◊〉 â—…ed not their soul from â—…eath but gave their life over to the pestilen e. 2. As the persecutors of Gods people do smiâ—…e that whicâ—… God loveth best so doth God smite that which persecutors love best He smote all the first-borne in Egypt 3. The curse of God coming upon the Egyptians the posterity of Châ—…m commendeth the grace of God toward the Israelites the posterity of Sem his brother Therefore in opposition to the tabernacles of the Israelites in the land of Goshen it is said He smote the chief of their strength in the tabernacles of Cham. Ver. 52. But made his owne people to go forth like sheep and guided them in the wildernesse like a flock 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies This was the Lords dealing with the enemies of Isrâ—… whereof the Israelites made no right use Now hee setteth down the Lords different dealing with Israel whereof also they made no right use when hee hath plagued and drowned the Egyptians hee gave Israel safe passage and conduct through the sea Whence learn 1. Whatsoever be the unworthinesse of Gods confederate people yet the Lord putteth a difference between them and their enemies and testifieth his respect to the one above the other the Egyptians he did diverse wayes plague But he made his owne people go forth like sheep 2. Though the Lords people be both weak and witlesse yet God caâ—…eth for them as a shepherd doth for his flock He made his own people to go forth as sheep and guided them in the wildernesse as a flock 3. Albeit the Lord doth put difference between such as â—…re in Covenant with him in the letter onely and those that are in Covenant with him in the spirit also when he compareth the sheep with the goats yet when he compareth the whole bulk of his people with the rest of the world and in special with their enemies he putteth a peculiar respect upon them all and avoweth his interest in them all above all people in the world and doth for them as for his owne he 〈◊〉 his owne people to go forth 4. Whatsoever â—…ear may possibly fall upon Gods people when they are following his directions yet their course is safe and without just cause of fear and if at some time fear do surprise them yet the Lord so cleareth their way after that that they are out of fear He lâ—…d them on safely so that they feared not 5. The perdition of the world and the wicked enemies maketh the safety of those that are saved so much the greater benefit 〈◊〉 people feared not but the sea overwhelmed their enemies Ver. 54. And he brought them to the border of his Sanctuary even to this mountain which his right hand had purchased 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents In the tenth place he pointeth at the perfecting of their journey through the wildernesse and possessing them in Canaan with the casting out of the Canaanites Whence learn 1. Whatsoever become of particular persons in the visible Church the Lord doth follow on the course of his care and kindnesse unto the Church and encreaseth the obligation of the incorporation in the succeeding ages partly by what he doth for their predecessors and partly by what he doth for themselves as we see in the Church of Israel whatsoever became of misbelievers in the wildernesse he brought his own people to the border of his Sanctuary 2. Albeit we should fight for the liberty of a place where Gods ordinances may be publickly celebrated and shed our blood in coming by it yet is the commodity not our purchase but the Lords purchase and the Lords gift to us He brought them to this mâ—…untain which his right band hath purchased 3. Successe in warre is the Lords work and such as are dispossessed of their inheritance have God to crave for it He cast out the heâ—…then also before them It is neither the stoutnesse of the one nor the â—…eeblenesse of the other but Gods hand or power which doth the businesse 4. The setling of a people in a peaceable possession so as every man may without contention enjoy what is allowed him of God is no small benefit and obligation of a people so dealt with by God He divided them an inheritance by lot and made the tribes of Israel dwell in their tents Ver. 56. Yet they tempted â—…d provoked the 〈◊〉 High God and kept not his testiâ—…onies 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceiâ—…ful â—…owe 58. For they provoked him to anger with their high places and moved him to jealousie with their gravâ—… images In the eleventh place he setteth down how this people yet again provoked the Lord to anger with their idolatry and superstition â—…eir high places and their graven images for when God had appointed one place for their solemn worship to wit his Tabernacle where his Ark and Mercy-seat was signifying the necessity of worshipping him through the promised Mediatour Jesus Christ in whom alone he would be sought and â—…ound and in whom he would have all his people agreeing and attending his appointment and not to devise wayes of pleasing of God by themselves they would have a place oâ—… their own 〈◊〉 publick worship high places or hills and groves which pleased them better then Mount Sion or the place where the Tabernacle was pitched They would have representations of their own devising and loved them better then the Aâ—…k of the Covenant to wit graven images which God had forbideen in the moral law and so they provoked him to anger Wheâ—… learne 1. Such is the wickednesse of natural men that neither for judgements nor for favour shewen to them will they subject themselves to Gods direction but will take upon them to set rules unto God one way or other This the Prâ—…phet sheweth in the example of the Israelites Yet thâ—…y tempted and proâ—…ked the most High God 2. When God giveth his
Word and Ordinances for his worship to a people and they will cast away this rule and make another to themselves it is a tempting of God and a striving with the most High God whether he shall direct them or they shall direct him in the meanes of his worship They provoked the most High God How They kept 〈◊〉 his testimonieâ—… 3. Altering or changing the â—…orme of worship which God hâ—…th appointed is a relinquishing of God and his way a point of treacheâ—…y against him and a notable bâ—…each of Covenant They kept not his testimonies but turned back and dealt unfaithfully 4. Following of antiquity in an errour is so farre from the excusing of sinne that it makes the children liable to their fathers debt and deserved punishment because they approve their fathers and their deeds above God and Gods testimonies They dealt unfaithfully like their fathers 5. The service of the wicked is like a bowe they will do nothing commanded but by compulsion and like a deceitful bowe which 〈◊〉 it hath a cast or throw in it and doth shift the arrow asâ—…de from the mark whereunto it is directed so they will aim at another mâ—…k then God doth direct them unto They were turned aside like a deceitful bowe 6. The alteration of the rule of worship prescribed by God is a provocation of God to anger were it but in a circumstance They provoked him to angâ—… with their high places 7. Such as take libeâ—…ty to themselves to depart from the ordinances of God in the lesse will depart also from him in the greater They provoked God to anger with their high places and moved him to jealousie with their graven images 8 Howsoever men do dream that they may make good use of pictures graven images to further them in devotion and the service of God who is represented thereby and that they minde not to communicate any of his worship to the images yet the Lord doth count that religious use of images no lesse then adultery and matter of bitter provocation as the word imports Partly because it is impossible not to communicate divine worship to the images before whiâ—…h a man doth bow himself of purpose to be stirred up by it to worsâ—…p God represented by it Partly because the deviser and user of this sort of relative worship haâ—…h thrust himself in the Lords place to whom only it belongeth to prescribe how he will be worshipped or at least he hath admitted another Lord then God in the appointing of the means of Religion And partly because the Lord expressely declareth that by graven images he is provoked justly to jealousie Therefore saith he they moved him to jealousie with their grâ—…ven images Ver. 59. When God heard this he was wrath and greatly aâ—…horred Israel 60. So that he forsook the Tabernacle of Shiloh the tent which he placed among men 61. And delivered his strength into captivity and his glory into the enemies hanâ—… 62. He gave his people over also unto the sword and was wroth with his inheritance 63. The fire consumed their young men and their maidens were not given to marriage 64. Their Priests fell by the sword and their widowes made no lamentation In the twelfth place he declareth how the Lords wrath was kindled v. 59. and how he took his Ark from Shiloh where it was abused in Elies time ver 60. and gave his â—…rk the signe of his strength or powerful presence among them into the Philistines hands ver 61. made his people fall in battel ver 62. the young men died in battel and so maids wanted matches ver 63. their Priests were slain and their wives made no lamentation for them 1 Sam. 4. 22. in comparison of greater losses ver 64. Whence learn 1. Corrupting of Gods worship and ordinances is a sinne crying so judgement which voice God will answer When God heard this he was wroth 2. The Lord goeth not rashly to judgement but as it were after perfect understanding of the cause When God heard this he was wroth 3. Were a people or person never so deare to God superstition and imagerie and abusing of his publick worship will provoke him to jealousie against them and drew forth such judgements as will speak the Lords abhorring them for that sinne And he greatly abhorred Israel From ver 60. Learne 1 When the publike ordinances the tokens of the Lords presence are removed from any place the Lord removeth and forsaketh that place So that he forsook the Tabernacle of Shiloh where the Ark had been till Elies death 2. It is in vain for any to boast of Gods presence in any place when once his publick ordinances are polluted He forsook Shiloh the tent which he placed among men From ver 61. Learne 1. When Gods people abuse Religion and pollute his ordinances no wonder he make their open enemies to deprive them therof as here we see 2. The Lords people cannot promise unto themselves the continuance of the manifestation of the Lords strength and the Lords glory among them longer then they do esteem of him and advance him as their glory and their strength for when Israel tempted God kept not his testimonies and moved him to jealousie he delivered over his strength into captivity and his glory into the enemies hands From ver 62. Learn When enemies get advantage against Gods people by reason of their provocation of God and when the enemies of Religion get power over Gods people so farre as to deprive them of the meanes of Religion the Lords anger will be more against his people who were the causes of this wrath then against the enemies who were the instruments of the execution of the wrath and therefore beside the taking away of his ordinances from his people he will send his vengeance upon them also He gave his people over also unto the sword and was wroth with his inheritance From ver 63. Learne 1. When the Lord sendeth the sword on a land he can soon consume the flower of the youth as with a fire The fire câ—…nsumed the young men 2. When Religion is overthrown among Gods people let not the Common-wealth think to stand when God gave his glory into the enemies hand he â—…ave his people over also unto the sword and the fire consumed their young men 3 When Gods people by abusing of Religion do provoke God against them it shall be no wonder if God give them such sad blowes by their enemies that there shall be no hope for one age at least to recover their estate and no wonder if there be fearful appearance also of cutting off the posterity The fire consumed their young men and their maidens were not given to marriage From ver 64. Learn 1. It is amongst the fearfullest tokens of Gods displeasure against a land when he removeth his Ministers from them especially when the good are taken away with the bad Their Priests fell by the sword 2. When the Ministers are the abusers of Religion
set down to wit overturning of the outward face of Religion destruction of their lands cities and estate killing of them in abundance and want of burial when they are dead 3. As not by outward prosperitie so also not by outward calamities is the love of hatred of God to be known the same sort of outward dispensation may befall both The dead bodies of thy servants they have given to be meat to the fonâ—…es of heaven 4. No tempered wrath hot calamities whatsoever can separate the Lords children from Gods love and estimation of them nor untie the relations between God and them for here albeit their carcases fall be devoured with the fowls of the heaven and beasts of the earth yet remaine they the Lords servants and Saints under these sufferings The dead bodies of thy servants c. the flesh of thy Saints 5. The slaughter of the Lords people and the scattering of such as escape of them may be so great when his anger is kindled against them that none may be found to bury the slaine but the dead may lie unburied Their blood have they shed like water round about Jerusalem and there was none to bury them 6. Nothing is to be expected of Gods enemies towards Gods people when they fall in their hands but savage cruelty and barbarous inhumanity for which they are to answer unto God to whom the complaint of the living and the cry of the blood of the slaine doth call for vengeance as the experience of the Lords people in this place doth teach Ver. 4. We are become a reproach to our neighbours a scorne and derision to them that are round about us From the third part of the complaint and lamentation Learn 1. In the day of Gods displeasure against his people yea in the day of the trial of the faith and patience of his people no wonder that such as should most pity our calamity and be comfortable unto us rejoyce to see us in misery yea and make our calamity a matter of reproach to us a matter of scorne and derision of us for here it is said We are become a reproach to our neighbours a scorne and derision to them that are round about 〈◊〉 2. When God doth afflict his people all their priviledges and the Religion which they professe do become contemptible and ridiculous to the ungodly who do not esteem either of Gods ordinances or of his people but when they are adorned with outward prosperity The Lords people were seared and honoured by them that were about them when God did fight for them and countenanced them but now they lament We are become a reproach to our neighbours a scorne and derision to them that are round about us 3. To be mocked in misery and specially of them by whom we should be comforted is amongst the saddest passages of our affliction Therefore here is this part of their lamentation set down after the formerly mentioned misery as a load above a burden and that which did imbitter their sorrow most of all because it did reflect upon their Religion their faith their interest in God as if all had been ridiculous Ver. 5. How long LORD wilt thou be 〈◊〉 gry for ever shall thy jealousie burne like fire From the fourth part of the lamentation Learn 1. The Lords displeasure and anger against his people is more heavy to them then all the calamities which have lighted on them How long wilt thou be angry putteth the capstone on their prison-house 2. Guilty consciences cannot but apprehend wrath when their plagues are heavy yea they cannot escape a conflict with the fear of everlasting wrath when his hand doth lie long upon them How long Lord Wilt thou be angry for ever 3. When Gods people do fall from their matrimonial Covenant with God and their heart and eyes do go a whoring after idols no wonder the Lord be jealous and his wrath for this be most hot and be like to devour unto utter destruction Shall thy jealousie burne like fire 4. Whatsoever hath been our calamity whosoever have been the instruments of our misery yea how great soever our provocation of Gods anger hath been it is wisdome as to expound all the malice and cruelty of men to be the effects of Gods anger and jealousie and that his anger and jealousie is kinled by our sinnes so to runne to God and lament the whole matter before him and deprecate his wrath as the Church doth here How long Lord Wilt thou be angry for ever Ver. 6. Poure cut thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name 7. For they have devoured Iacob and laid waste his dwelling place In the latter part of the Psalme is their prayer and first for justice and vengeance on their enemies Whence learn 1. Albeit it be not lawful for us in our own quarrel to pray against our enemies yet in the Churches quarrel in the Lords quarrel it is lawful to pray in general against the incorrigible and desperate enemies of God and his people as here the Church is taught 2. Albeit temporal judgements may overtake Gods visible Church when the open enemies of Gods people and of his true worship are spared yet at length the fulnesse of wrath is reserved for the ungodly one and all Poure out thy wrath upon the heathen that have not known thee 3 Prayer to God and invocation of his Name upon all occasions as Gods honour and mens necessities and duties publick private and secret do call them to come before him is a mark differencing Gods people from the ungodly whether professed or real heathens and a mark of such as shall finde mercy distinguishing them from the object of Gods wrath Poure out thy wrath upon the Kingdomes that have not called on thy Name 4. Unto the tight worshipping of God the true knowledge of God is required for how shall men call upon God in whom they believe not whom they know not or whom to know they care not Therefore such as are strangers from God here are described by this They have not known thee they have not called on thy Name 5. The members of a visible Church may be scattered one from another that they cannot in one place joyntly and professedly enjoy publick Ordinances as here Iacob is devoured and his dwelling place laid waste 6. The heaviest article in the ditty of the ungodly is their being either accessory to or active in the overthrow of Gods people Poure out thy wrath on them for they have devoured Iacob and laid waste his dwelling place Ver. 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low 9. Help us O God of our salvation for the the glory of thy Name and deliver us and purge away our sinnes for thy Names sake 10. Wherefore should the heathen say Where is their God let him be knowne among the
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-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
sincere therefore is the trial of Israel after their coming out of the red sea numbered among the evidences of Gods care of them I proved thee at the waters of Moribah 6 Calling to minde our misbelief made manifest unto us in the day of our trial should make us more humble and way to depart from God thereafter for this is the lesson which Israels striving with God at the waters of Meribah should have taught them I proved thee at the waters of Meribah or waters of strise Ver. 8. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God 10. I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it We have heard of Gods gracious dealing with Israel in the point of doing for them Now the Lord declareth what thankfulnesse he required of them and how reasonable and equitable his demands were unto the consideration whereof he wakeneth them up ver 8. Summeth up all in the first command of the moral Law ver 9. Giveth reasons io move them to this ver 10. From his awaking them to hear ver 8. Learne 1. When the Lords Word is to be delivered unto us we should have our mindes gathered in and humbled and fixed unto a reverent attention hearty belief and humbled obedience therefore saith he Hear O Israel and I will testifie unto thee 2. When the Lord doth speak whether for conviction of duty to be done or duty not discharged there needeth no other witnesse beside himself to convince the conscience his speech is so clear so full of truth and authority Hear and I will testifie unto thee 3. Both the Lord and we our selves have just reason to question our willingnesse to hear Gods Word inclulcaâ—…ed unto us because it will be found that we have proved misbelieving and rebellious hearers before and because it is our natural disposition to be averse from all Gods commands therefore saith the Lord O Israel if thou will hearken unto me 4. The Lord requireth his people to be a willing people and nothing can be more forcible to make us willing and obedient to God then to understand that God is willing to teâ—…h direct and blesse us Hear O Israel if thou will or shalt hearken unto me From the summe of that service which God requireth of us ver 9. Learne 1. The summe of Gods Law is comprised in the first command for as God is feared delighted in submitted unto and made our God in effect so are all the Commandments kept There shall be no strange God in thee 2. As soundnesse in Religion and cleaving close to our only one God as he hath revealed himself to be the Father Sonne and Holy Ghost of whom and through whom and for whom are all things is the fountain of all obedience and keeping communion with God so the corrupting of Religion and departing from this ground in any sort is the fountain of all following misbehaviour and discommunion with God There shall no strange god be in thee neither shalt thou worship any strange god From the reasons of this duty set down ver 10. Learn 1. The consideration of having our life and motion and being of God and that he will give to all his promises and threatenings certain performance should move us to beleeve in him adhere unto him and serve him only I am the Lord I am Iehovah 2. The Covenant of grace wherein the Lord hath drawn us who professe our selves to be his in Christ should move us to depend on him for righteousness and life and to study in his strength to please him I am the Lord thy God 3. The great work of our Redemption and all the benefits bestowed upon us in relation to our bringing out of the slavery of idolatry and Egyptian darknesse to the beholding of the marvellous light and Kingdom of his dear Sonne represented by the delivery of his people out of Egypt should move us to adhere to our Redeemer and to aime at his service singly I am thy God who brought thee out of the land of Egypt 4. The faire allowance which God bestoweth upon his servants to wit Ask and have should tie our hearts to suâ—…h a potent all-sufficient and gracious God Open thy mouth wide and I will fill it 5. It is the narrowness of our saith and of our spiritual desire which hindereth our felicity we are not straitened in God but in our selves for his offer is Open thy mouth wide and I will fill it The Lord will give gâ—…e and glory and will withhold no good thing from them that wâ—…e upâ—…ightly and for this end he calleth for the enlarging of our desires and of our belief to receive satisfaction that we may have in him full contentment and not be allured from him to vanities which cannot profit us Ver. 11. But my people would not hearken to my voice and Israel would none of me In the third part of the Psalm is set down how Israel to their own detriment and depriving of themselves of great happiness did reject the Lords comâ—…and and the offer of his grace Whence learn 1. The people to whom the Lord is most liberal are not alwayes most thankful his people by external Covenant are not alwayes obedient to him but readily do give him the worst meeting But my people would not bearken unto my voice 2. The cause of not hearkening to and obeying of Gods commands is our not believing in God not taking satisfaction pleasure and delight in God for how came it that Gods people by Covenant did not obey his voice It may serve for an answer And Israel would none of me or rested not on me or had no pleasure in me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsels Here is shewen how fearful was Israels plague for their not delighting in God they were given over to follow their own will unto their own perdition Whence learn 1. The idols which come in competition with God are a mans own carnal lusts and affections as here appeareth 2. If these idols be adhered unto when God doth offer himself for giving a man contentment it is justice with God to take a refuse at the mans hands and to cease to deal with his heart any more but to give him over to the service of his idol They would none of me so I gave them up unto their own hearts lust 3. Whosoever do refuse to serve God shall not eschew to serve a worse Master to wit their own beastly affections and Satan who ruleth men by their lusts They would have none of me so I gave them up to their own hearts lust and this of all judgements is the heaviest 4. When God leaveth a man to himself there is no restraint to keep him from going
to a mischief and to perdition as here we see I gave them up and they walked in the counsel of their own hearts Ver. 13. O that my people had hearkened unto me and Israel had walked in my wayes Last of all is set down by way of Gods lamenting for his people what felicity they did lose by this their refusing to make God their delight and his voice their rule to walk by First if they had obeyed God their enemies should not have been their Master but they should have been made victorious over their adversaries ver 13 14 15. Next they should have been satisfied with all contentments abundantly set forth under the terms of feeding them with fine wheat and honey This lamenting of God for his peoples misery is borrowed from the manner of men lamenting the misery which their disobedient children have brought upon themselves and is not to be taken so as if there were in God any passion or perturbation or miserable lamentation but this speech is to be conceived as other like speeches in Scripture which are borrowed from the affections of men and are â—…med to move some holy affection in men suitable to that affection from which the Lord taketh the similitude and so O that my people had hearkened unto me serveth to move his people who should hear this expressiâ—…n to repent and lament their not hearkening unto God and to studie in all time to come to be more obedient unto him even as they would eschew the curse which came upon misbelieving and disobedient Israel and as they desire to obtain the blessings whereof carnal Israelites did come short and did deprive themselves and if it be asked what may be imported by this speech properly We answer O that my people had hearkened unto me c. sheweth these six things First what order the Lord hath set in giving blessings to his visible Church namely that they begin and beleeve in him and study to obey him and that they by means appointed by him should look to have such blessings as he hath promised to beleevers and to obedient people Next this manner of speech sheweth how acceptable and pleasant unto God it is to see the saith obedience and welfare of his people all joyned together in his appointed order Thirdly that the meritorious and culpable cause of mens miserie is not in God but in man who by his sin deserveth it and draweth it on himself Fourthly that God delighteth not in the death or destruction of his people but that they should repent and live Fifthly that this is his will that whosoever shall hear of the evil meeting which the Israelites did give unto God and of the judgement which they did draw upon themselves may be made wise by this lamentation made by God for Israels destruction and so may rather chuse to hearken to God as they did not then to be given over in his wrath to their own lusts and to perish in his indignation as befell them Sixthly that God requireth a suitable meeting of his people to his dispensations that is that they may be so willing to hearken to his voice and so loath to offend him as he doth manifest by word and works his willingnesse to save them and his loathnesse to destroy them From the Lords lamenting Learn further 1. As on the one hand the miscarriage and misery of others before us should make us wise to eschew the evil which befell them to obtain the good whereof they by their disobedience were deprived So on the other hand the willingnesse of God to blesse those who do follow his direction should make us diligent to understand what course God hath prescribed and should make us confident to obtain blessednesse in our endevour to follow it for O that my people had hearkened unto me c. doth teach us so much 2. They may be in the number and estimation of Gods people by vertue of Church-Covenant who for their refusing to follow Gods counsell may come short of Gods blessings for O that my people had hearkened unto me c. maketh this evident 3. He who heareth God uttering his wishes for the conversion of his people and lamenting that his Word is not believed and that his offer of grace is not received doth give God an evill meeting and neither believeth Gods goodnesse nor careth for his own salvation except he joyn with God lamenting his own misbelief in time past and do wish heartily the same wish with God for his own conversion for time to come for this speech O that my people had hearkened unto me c. is framed to this very end to make the hearer willing and so to convert him or else to convict him if he take not hold of the offer 4. Whatsoever be the Lords secret decrees concerning the salvation of some and condemnation of other some in the visible Church yet the meanes of execution of those decrees are so holy and just and wisely carried on as those decrees shall not be particularly revealed to the stumbling of any man but the offer of grace and declaration of Gods goodnesse is so laid out in common that whosoever doth not embrace the same is made inexcusable for when God saith O that my people had harkened unto me he that doth not answer the Lord with O that thou wouldst frame this heart of mine to the obedience of faith hath nothing to say if he be damned for his slighting of the offer so freely held forth unto him and pressed upon him Ver. 14. I should soon have â—…bdued their enemieâ—… and turned my hand against their adversaries 15. The haters of the LORD should have submitted themselves unto him but their time should have endured for ever 16. He should have fed them also with the finest of the wheat and with honey but of the rock should I have satisfied thee From the good which should have come to his people set downs ver 14 15 6. Learn 1. Gods blessings are not to be looked after except in the wayes of God and iâ—… any man come short of Gods blessing he beareth the blame himselfe O that Israel had walked in my wayes I should soon have subdued their enemies c. 2. If the Lords people have provoked him to let loose their enemies upon them and to prevaile over them the onely way to have affaires changed is to turn to God and to walk in his wayes If Israel had walked in my wayes I should have turned my hand against their adversaries 3. They that are enemies to the Lords people are haters of the Lord and where the profession of true religion and righteousnesse is hated there the quarrell is common to God with his people for their enemies are here called Haters of God 4. It is a benefit to Gods people and a point of glory to God when Gods enemies and theirs do submit themselves to God albeit but feignedly which good Gods people do hinder when they walk
not in his wayes If Israel had walked in my wayes the haters of the Lord should have submitted themselves or lied unto him as the Word will bear 5. There is no means to perpetuate a visible Church in any place but to walk in the Lords wayes If Israel had walked in my wayes c. their time should have endured for ever 6. Obeying the voice of God that is the embracing of the offer of grace and reconciliation with God through the sacrifice of the Messiah Christ and studying to walk holily as persons reconciled is the only way of coming by true felicity the only way of being furnished with all things necessary for life and salvation the onely way of having large allowance from God of sweet and satisfactory food for entertaining of spiritual life and communion with God promised here under the similitude of earthly food He should have sed them with the finest of the wheat and with the honey out of the Rock should I have satisfied thee PSAL. LXXXII A Psalme of Asaph THis Psalme agreeth with the time of Davids persecution by Saul and his Counsellors the Peeres of the land wherein the Psalmist comforteth himselfe in Gods supremacy and his Judging of all Judges on the earth for exercising whereof God cometh unto their meeting ver 1. Then challengeth them for their injustice and oppression ver 2. Thirdly readeth the law and rule of their duty unto them ver 3. 4. Fourthly condemneth them as guilty ver 5. Fifthly pronounceth sentence of doom upon them ver 6 7. And then the Psalmist closeth the Psalm with prayer ver 8. Ver. 1. GOd standeth in the congregation of the mighty he judgeth among the gods From the Lords presence in the Assembly of Judges Learn 1. The name of a Congregation or Church is given in Scripture in the orderly meeting of Rulers and Governours met for the execution of their office as here God standeth in the Congregation or Church of the mighty 2. No Judge is absolute Lord over a people but in subordination to God who is Judge above all Judges and will judge of all the decrees of Judges under him God standeth in the congregation of the mighty he judgeth 3. God doth put his Name upon civil Magistrates and hath clothed them with honour that as their eminency is a part of his image so their decrees should be such as God will owne He judgeth among the gods Ver. 2. How long will ye judge unjustly and accept the persons of the wicked Selah From the Lords challenging of them for their partiality and injustice Learne 1. Men in honour and power readily do forget God their Master and Sovereign Lord and do neglect to do justice according to their office the splendour of their power doth make them forget their duty to God above them and to their subjects under them as the instance of the Rulers of Iâ—… sheweth who had Gods expresse law in stead of Acts of Paâ—… ment and God dwelling in the midst of them in a wondeâ—… manner for direction in extraordinary cases even they 〈◊〉 judge unjustly 2. Corrupt Judges are inclined to shew 〈◊〉 only to the wicked and are partiall when the cause of the wicked cometh before them Ye accept the persons of the wickâ—… 3. Albeit the Lord keep peace for a while yet will he no alâ—… be silent but at length will call them to an accompt How 〈◊〉 will ye judge unjustly Ver. 3. Defend the poor and fatherlesse do justice to the afflicted and needy 4. Deliver the poor and needy ridde them out of the hand of the wicked From the rule of justice which is set to Magistrates Leâ—… 1. The touchstone of Magistrates justice is in the causes and cases of the poor fatherles afflicted and needy who are not able to attend long their suits of law have no friends nor money to deal for them to whom therefore the mighty should be eyes to direct them and a staffe to their weaknesse to support and helpe them to their right Defend the poore and fatherlesse is justice to the afflicted and needy 2. As the poor and afflicâ—… have need of the Judges help to clear their right when they seek justice so also when they are unjustly drawn to the 〈◊〉 or any way oppressed the mighty or Judges should interpose for their reliefe and rescue the oppressed from the oppressour Deliver the poore and needy ridâ—… them out of the hand of the wicked Ver. 5. They know not neither will they understand they walke on in darknesse all the foundatioâ—… of the earth are out of course From the condemnatory sentence for their guiltinesse Lâ—… 1. It is a great fault in a Judge not to know the duty of his office or not to acquaint himself with the solid rules of justice for upon this ground are they here pronounced gâ—…ty They know not 2. It is a great fault when a 〈◊〉 〈◊〉 to refuse instruction information and direction â—…ed from the Lords Word as here Neither will they underâ—… 3. It is yet most culpable of all for any man but to â—…ges in special to go on still in a sinful course They walk on 〈◊〉 darknesse 4. When justice and judgement-seats are corrpted and Judges do not mind justice in their places then the â—…ars of that land or kingdome must stagger and all matters 〈◊〉 to ruine or a perillous alteration All the foundations of the 〈◊〉 or of the land are out of course saith the Lord where the foresaid injustice or faults in Governours are found Ver. 6. I have said Ye are gods and all of you are children of the most High 7. But ye shall die like men and fall like one of the princes From the sentence of doome pronounced against them Learn 1. Princes Magistrates chief Rulers and Judges have allowance from God of honour power and strength tribute and revenues for the better discharge of their office under him I have said Ye are gods and all of you are children of the most High that is I have put the image of my superiority on you and given you preheminence of place power and gifts over others in my Name 2. Great places among men do not exempt any man from Gods power justice and judgement but all men great men no lesse then others must die and come to judgement as hath befallen others before them A Prince among Gods people who doth not execute justice as becometh Gods servant shall be punished as profane persons are who rule without the pale of Gods Church But ye shall die like men and fall as one of the Princes 3. The meditation of death and judgement following on it is a pressing motive unto amendment of life for this is 〈◊〉 before men of high place who do not stand in fear of their subjects Ye shall die like men and fall as one of the Princes Ver. 8. Arise O God judge the earth for thou â—…lt inhert all nations From the close of the Psalme by this
he proclaimeth the blessednesse of all the Lords Ministers who may alwayes be there ver 4. Fifthly he calleth them blessed who have liberty to come on foot from any part of the country to keep at least the solemn feasts ver 5 6 7. In his prayer he requests in generall terms to be restored to the Lords worship ver 8 9 for two reasons one is because he preferreth the meanest officers condition in Gods house to the most quiet dwelling among the wicked ver 10 Another reason because felicity is to be found in God by the means of his Ordinances ver 11. and mean time while his pâ—ayer should be granted he resteth by faith on God in whom believers are made blessed whereever they be Ver. 1. HOW amiable are thy tabernables O LORD of hostes The Psalmist being now in exile casteth his eyes upon his own countrey wherein throughout all the land the Lord was worshipped in their several Synagogues but most solemnly in Sion the place where the Ark and the Tabernacle were and putting a difference between the holy Ordinances of Gods worship and the multitude of profane mixed among the godly who did joyn in the worship he beholdeth the glorious beauty of the holy service and places where the occasion thereof was offered and so breaketh out in commendation and admiration of the lovelinesse thereof Whence learn 1. As God is glorious in all his hosts which all are very ready as souldiers to fight for him at his comâ—…d so is he most glorious in the campe of the visible Church â—…ilitant for here his authoriâ—… justice mercy grace wisdom and power is most of all manifested for the overthrowing of the kingdom of sin and Satan therefore saith he How â—…iable are thy Tabernacles O Lord of hostes 〈◊〉 This beauty of the Lords Churches and places of his residence as it is not discerned by the blind world but only by such as are illuminated with heavenly light so is it highly prized loved and admired by them only for it is the sweet singer of Israel who saith How amiable are thy Tabernacles O Lord of hosts 3. Albeit the world will not believe what here is said nor take this praising of the lovelines of Gods publick worship from the hand of the godly yet the Lord will receive this testimony unto the beauty of his Ordinances from such as do present it before him therefore doth the Psalmist most confidently direct his speech to God himselfe here How amiable are thy Tabernacles O Lord Ver. 2. My soule longeth yea even fainteth for the courts of the LORD my heart and my flesh crieth out for the living God In the next place he professeth his longing after liberty to enjoy the priviledges of the publick Ordinances albeit he was to have it no wayes but in the societe of such people as were then in the visible Church of whose wickednesse he had sufficient experience they being now in armes against him following Absalom Whence learne 1. The beauty and lovelinesse of Gods publick Ordinances is best discerned and love and longing after thâ—… most stirred up when a man is deprived of them for a time â—…y soule longeth yea even fainteth for the courts of the Lord. 2. Bodily affliction sharpeneth the sense of spiritual wants and the sense of wanâ—… of spiritual meanes of comfort augmenteth bodily affliction My soul fainteth my heart and my flesh cryeth out 3. It is not the publick Ordinances alone to be enjoyed in an outward formality which Saints do seek after but it is to finde God in and by the meanes it is to finde the Lords lively operation on their hearts which they long after My heart and my flesh crieth out for the living God Ver. 3. Yea the sparrow hath found an house 〈◊〉 the swallow a nest for herself where she may lay 〈◊〉 young even thine Altars O LORD of hostes my King and my God In the third place he wisheth to be partaker of the publick worship were it in never so mean and despicable a condition so he may enjoy Gods presence in his ordinances he is content to creep into any corner of Gods house and go out and seek his meat and return like a sparrow or swallow Whence learn 1. A soul which loveth communion with God indeed will choose any temporal condition of life how poor soever how despised soever rather then be deprived of what may make better for his spiritual condition as appeareth in the Psalmist who wished to have the place of a Sparrow or of a Swallow any residence near Gods Altar 2. The soul which craveth lively communion with God should cleave close unto the title and interest which he hâ—…th in God by Covenant as the Psalmist doth here Thine Altar saith he my King and my God Ver. 4. Blessed are they that dwell in thy house they will be still praising thee Selah In the fourth place he proclaimeth the Priests and Levites the Lords Ministers to be blessed men for their priviledge and opportunity to serve the Lord. Whence learn 1. Albeit many who have the means and opportunity of profiting by publike ordinances do not consider the day of their visitation to make use of the means while they have them yet the godly who are deprived of the means and do behold the faire occasions of grace offered by them do count them blessed as here Blessed are they 〈◊〉 dwell in thy house 2. It is a blessed thing indeed to have the occasion of communion with God in publick ordinances and to make use thereof in setting forth the Lords glory and in this respect there are no men in the world more blessed then faithful Ministers Blessed are they that dwell in thy house they will be still praising thee Ver. 5. Blessed is the man whose strength is in thee in whose heart are the wayes of them 6. Who passing through the valley of Baca make 〈◊〉 Well the raine also filleth the pooles 7. They go from strength to strength every one of them in Sion appeareth before God In the fifth place he looketh upon their condition who dwell farre oâ—… from the Tabernacle who might at least thrice a year come front the farthest corner of the land to keep the solemnities appointed of God and he counteth them blessed albeit in their voyage they should endure never so much toile in travelling and should with difficulty drink their water either rained down from the clouds or drawn from a well or cistern digged with much labour for albeit they should sustain toile and drought in their way yet having refreshments one after another and renewed strength for their journey they should all come at last to the place of publick ordinances in Sion and here he describeth the true and blessed Israelites whether Proselytes or borne Jewes resolved to come and appear before the Lord in the appointed solemnities by these six properties First they encourage themselves for the journey by hope in God to be furnished with strength Blessed
is the man saith he whose strength is in thee Next they are resolved in their heart for all the inconveniences they may meet with in the journey to hold on their course In whose heart are the wayes of them Thirdly they do hold on their course through dry and comfortlesse places which may be called places of Baâ—…a or weeping They passe through the valley of Baca. Fourthly they overcome this difficulty of wanting water either by digging a Well where they may finde water or by finding some already digged cistern wherein Gods providence had reserved some quantity of rain-water for them Who passing through the valley of Baca make it a Well the raine also filleth the pooles Fifthly after refreshment found in their journey they are encouraged to go on their way till they need and finde some new refreshment and reparation of their strength They go from strength to strength Sixthly these godly travellers all come at length to the place they aimed at to Sion where they appear before God in the holy Feast chearful and joyful souls Every one of them in Sion appeareth before God And therefore doth he call them blessed because at length they come through all difficulties to have sweet communion with God These two degrees of blessed Israelites are so painted 〈◊〉 〈◊〉 figurative termes as they may most easily lead the spiritual 〈◊〉 â—…o the blessednesse which the figure is fit to represent so that the typical words cannot well be understood except the spiritual blessedness be taken along for there are two degrees of really blessed persons some are at home already dwelling with God of whom it may be most solidly said Blessed are they that dwell in thy house they will be still praising thee which is their perpetual exercise Others are travellers who are in their way toward heaven the Lords house who indeed despair of their own strength to make out their journey but their confidence is in Gods strength and their encouragement to set forward is this that of them it may be well said Blessed is the man whose strength is in thee such mens journey doth take up their heart the stream of their affections runâ—… thitherward Iâ—… whose heart are the wayes of them Those travellers have a wildernesse to go through a comfortlesse valley wherein they do fiâ—…e matter of mourning and no solid consolation save that which God doth provide beyond the nature of the place which God one way or other doth furnish unto them that they shall not fail to have a timous consolation Who passing through the valley of Baca make it a Well the raine also filleth the pooles So that albeit God suffer them to thirst yet he suffereth them not to want a sufficient measure for bringing them on their ways a strengthening them to go torward if they misse a Well they shall have a Cistern filled with rain from heaven the measure furnished unto them reneweth their strength after wearinesse and sufficeth them till they need and meet with another renovation of their strength They go from strength to strength Not one of those resolute travellers or self-denying persons relying on Gods strength and furniture do perish by the way all are upheld and brought forward till they come where they would be to enjoy Gods presence in Sion which is above Every one of them without exception in Sion appeareth before God Ver. 8. O Lord God of hostes hear my prayer give â—…are O God of Iacob Selah 9. Behold O God our shield and look upon the face of thine anointed In the latter part of the Psalme is his prayer wherein he maketh request for communion with God both in the 〈◊〉 type and in the spiritual truth Whence learn 1. The godly mans holy wishes and desires do not vanish and die but are recommended to God in prayer What the Psalmist longed for in the former part of the Psalm in the latter part he prayeth for 2. The earnest supplicant hath no will to be refused but fasteneth his hope to speed on Gods power and Covenant and doubleth his petitions in the Lords bosome O Lord of hostes hear my prayer give eare O God of Iacob 3. Albeit the beleever be separate in place from the communion of Saints in publike worship yet he will finde a conjunction with them in affection and prayer at the throne of Gods grace and claim the same interest with them in God for protection and comfort Behold O God saith he our shield 4. How little appearance soever of possession or performance of promises the beleever hath yet must he claim his right and titles which shall bring him to possession Look upon the face of thine anointed He counteth himself King in regard of his right to the Crown because God had caused Samuel to anoint him to be King 5 He who hath right to a principal mercy may pray and look for every accessory mercy which is presupposed in the principal or annexed unto it as here upon the promise of the Kingdom David prayeth for the liberty of the Temple which behooved to follow upon his repossession in the Kingdom and here also he looks through his own anointing unto the Messiah Christ of whom he knew himself to be a type and for the Messiah Christ he seeketh to have his petition granted through whom alone every good thing is purchased and must be conveyed unto us Look saith he upon the face of thine anointed Ver. 10. For a day in thy courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse This is the first reason why he desireth to have the priviledges of the publick ordinances restored unto him Whence learn 1. Whatsoever may be a means to bring us to the â—…ition of God is incomparably better then any earthly thing and one hourâ—… spent in the means of eternal felicity is worth a thousand spent 〈◊〉 The lowest and most painful condition of life joyned 〈◊〉 any measure of communion with God is better then the 〈◊〉 quiet easie and plentiful condition of life without commuâ—… on with God To be a door-keeper in the house of the Lord better then to dwell in the tents of wickednesse 3. The god man whose judgement is rectified about things spiritual is 〈◊〉 only right estimator of estates and conditions of life in thâ—… world for that is best to him if he may choose wherein he may be most serviceable to God and best helped to heaven He for his part had rather have the meanest condition of life joyned with the benefit of the publick ordinances then live without them more plentifully among the wicked I had rather saith the Psalmist be a door-keeper in the house of my God then to dwell in the tents of wickednesse 11. For the LORD God is a sunne and shield the LORD will give grace and glory no good thing will be withhold from them that walk uprightly The second reason why
the righteousnesse of the Redeemer Thou hast covered all their sinne 8. As while sin unrepented and unforgiven remaineth wrath also remaineth so when sinne it taken away Gods wrath also is taken away when God forgiveth sin he takes away the punishment of sin for after he hath said Thou hast covered all their sin he subjoyneth Thou hast taken away all thy wrath thou hast turned from the â—…nesse of thine anger 9. As the conscience of sin and feeling of wrath lying on and fearing the growth of it do much hinder the guilty from confident approach unto God so the seen experiences of Gods drawing of those barres in formâ—… times do open the door to afflicted sinners confidently to come and seek mercy as here the Psalmist doth teach us in his making of this preface to his following prayer Ver. 4. Turn us O God of our salvation and cause thine anger towards us to cease 5. Wilt thou be angry with us for ever wilt thâ—… draw out thine anger to all generations In the next place upon the foresaid grounds the Church afflicted prayeth for grace to repent that so remission of siâ—… and removing of wrath may follow Whence learn 1. Whosoever in a Church afflicted are sensible of their own and thâ—… Churches sinnes should deal with God for giving repentance to his back-sliding people and to encrease their own repentance before they seek removal of the tokens of wrath as here the godly do pray in the first place Turn us O God 2. The Lords Covenant with his people for everlasting salvation is a ground to pray and hope for temporal deliverance from God who hath power and wayes of his own how to save when we see no event Turn us saith he O God of our salvation 3. When God giveth grace to a people to repent and turn to him the tokens of his wrath will be removed also or be so changed as they shall be no more effects of wrath therefore joyneth he with Turn 〈◊〉 this petition also And cause thine anger toward us to cease 4. The anger of the Lord toward his people is but temporal and for a moment in comparison of deservings albeit it seem to endure long and the beleever may be perswaded that it shall not continue against supplicants long for Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations doth import so much that his anger could not be perpetual Ver. 6. Wilt thou not revive us again that thy people may rejoyce in thee 7. Shew us thy mercy O LORD and grant us thy salvation In the third place he prayeth for some relief from the distress wherein they were for the time and putteth his petition out of question by this interrogation because Gods purpose and pleasure was that his people should have joy in their God and thereupon he requesteth for new tokens of mercy from the ground of his Covenant with them for salvation Whence learn 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour so it is life to be clear that we are in favour with God and as such who have had the sense of Gods favour cannot endure to want it so shall they have it restored Wilt thou not revive us again 2. Because plagues and wrath upon Gods people are temporal they may look certainly for a change to the better and after they have smarted for their sins for a while yet may expect to be restored to joy and comfort again Wilt thou not revive us again that thy people may rejoyce in thee 3. When God changeth the chear of his people their joy should not be in the gift but in the Giver That thy people may rejoyce in thee 4. Albeit the dear children of God for whom mercy and salvation is appointed may be destitute of the sight and evidence of both yet must they beleeve both claim both and hope for the manifestation of both unto them shew 〈◊〉 thy mercy O Lord c. grant us thy salvation 5. As mercy is the cause of salvation temporal and eternal and no merit in us so must he who looks for salvation of either sort make mercy his plea and no good in himself Shew us thy mercy O Lord and grant us thy salvation Ver. 8. I will heare what God the LORD will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly In the latter part of the Psalm is the answer of this prayer which the Psalmist doth expect and receive by way of prophecy of five sweet effects of Gods mercy to his people whereof the first is peace and reconciliation and removing the tokens of his wrath Whence learn 1. The prayer of a beleever put up to our everliving Lord is not a vain work of pouring out words in the aire but a profitable exercise of faith grounded upon Gods Word and goodnesse whereof he may expect certainly a return I will hear what the Lord will say 2. Comfortable promises will suffice the beleever who if he know what the Lord doth say he will be clear also what the Lord will do I will hear what the Lord will say 3. Albeit Gods people be under the sense of wrath yet the Lord will comfort them after seeking grace of him he will speak peace to his people 4. Those who indeed do minde true holinesse are Gods people to whom the Lord will speak peace and for whose cause the society wherein they are shall partake of the fruits of Gods favour to them he will speake peace to his people and to his Saints 5. As the interruption of our peace with God is procured by our folly or foolish following of the vanities which allure unto sin and divert us from coâ—…munion with God so the restoring of us to peace must come 〈◊〉 our forsaking of those sinful and foolish courses which haâ—… procured wrath and the way to keep us in that peace is not 〈◊〉 return to these courses again and this is the very end both of Godâ—… correcting of us and of his restoring of us to peace that we sinne not as before He will speak peace to his Saints but let them 〈◊〉 return again to folly Ver. 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The second effect of mercy to his Saints is the nearnesse of free salvation in Christ who is the glory of the land of Iudâ—… where he was borne and the glory of that land whatsoever it is wherein his Saints and he amongst his Saints do dwell Whence learn 1. The heires of the promises are only such as do study to please God and to eschew provoking of him for the answer of the former prayer and the word of Promise and Prophecie here is made in favour only of them that fear him 2. There is no satisfactory deliverance to the afflicted beleever labouring under the sense
of wrath except Christ Jesus who is really the only compleat salvation of God only able to answer fully to that name who was known to the Church before his coming in the flesh by that name as we may understand Luke 2. from the words of Simeon who was waiting for the consolation of Israel and had a promise that he should not see death before he had seen the Lords Christ ver 25 26. And when he had Christ in his armes he saith Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation ver 30. There is the name whereby Christ was of old known to the Church among many other titles he is Gods salvation as he is called here 3 Consolation and deliverance and salvation in Christ is neer-hand to every upright afflicted beleever whether the afflicted do see it comfortably for the time or not Surely Gods salvation is near them that fear him 4. What land the true Church of Christ the Saints and they that feare God do dwell in there doth glory dwell there God there Christ by his Spirit bringing righteousness and salvation to such a society is glorious and for his presence the people are glorious and the land glorious above all other lands whatsoevâ—… 〈◊〉 Surely his salvation is 〈◊〉 them that fear him that glory may 〈◊〉 in our land This commendation for many reasons the â—…d of Iudea might claim farre above all other Ver. 10. Mercy and truth are met together righteousnesse and peace have kissed each other 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The third effect of mercy is the grace of Christ unto justification and the fruits thereof bestowed upon them that are justified by faith There are here three conjunctions or couples sweetly agreeing together one is of mercy and truth another it of righteousnesse and peace and the third is of truth and righteousnesse For the first couple mercy and truth may be either referred to God bestowing something on his people and so Gods mercy doth pity spare and pardon his sinful people and his truth doth perform all the good things which in his Word he promised and this couple indeed did most eminently meet when Christ the salvation of God came in the flesh for Christs coming is the highest manifestation of mercy that ever was heard tell oâ—… when God out of love and pity and mercy did give his Sonne to redeem sinners and this also was the most glorious performance of the richest and the noblest promises that ever was made to man for in the sending of Christ promised all the promises are made Yea and Amen for the way is made sure now to perform all the rest of the promises or mercy and truth may be referred the one namely mercy to God and the oâ—…her to wit truth may be referred to men to whom God will shew mercy and in this consideration we are given to understand that as a merciful God and misbeleeving sinners are separated do stand at a great distance he one departing more and more from the other so a merciful God and a beleever are surely reconciled and do quickly meet together for God in Christ holdeth forth mercy to the sinner and mercy doth bestow faith upon the redeemed and faith layeth hold on mercy and so mercy and truth are met together mercy calleth for faith and createth it and saith calleth for mercie and so this couple do meete together As for the second couple of righteousnesse and peace they are both of them the effects of the meeting of mercy and truth together or of mercy and of faith saying Amen to mercies offer for faith laying hold on mercy bringeth down from God rigâ—…teousnesse or justification by faith and we being justified by faith have both peace with God and our own consciences at least in the point of right and priviledge albeit sense and possession of the sense of this peace may be interrupted Whence learn In whomsoever mercy or the offer of grace and faith receiving the offer do meet justification also or imputed righteousnesse and peace with God do meet Then righteousnesse and peace have kissed each other The third couple is of truth or true faith in man on earth and righteousnesse from God in heaven faith springing out of the earth as the plantation of mercy in the sensible fruits thereof that is in the true effects of sincere love to God and man and the righteousnesse of God from heaven shining down as the Sun for nourishing and protecting his own plantation and performing all promises to the beleever Whence learn As mercie in God and true faith in man meeting together are followed with righteousnesse of justification and peace with God so true faith in man is followed with fruits for it cannot be idle but must be operative in bringing forth the effects of faith or truth Truth shall spring out of the earth and righteousnesse from heaven is followed with active influence upon springing faith for defending and encreasing and blessing of it as the Sunne fostereth and refresheth the fruits of the ground Truth shall spring out of the earth and righteousnesse shall look down from heaven Ver. 12. Yea the LORD shall give that which is good and our land shall yield her increase The fourth fruit of mercy is of giving temporal benefits to the beleever and blessing the land where beleevers do dwell Whence learn 1. The things of this life are Appendices of the chief mercies of the Gospel which reconciled people may expect to receive of God as their need and good doth require Yea the Lord shall give that which is good 2. As the place or land where the Lords people do dwell beareth the tokens of Gods displeasure when they provoke God so shall the land be sensibly blessed when his people are reconciled unto him And our land shall yield her increase Ver. 13. Righteousnesse shall go before him and set us in the way of his steps The fifth fruit of mercy is the grace of Christ for directing and furthering of Believers in the way of sanctification Christ shall bee their leader and righteousnesse imparted unto Believers from Christ in the grace of conversion or holy inclination and of perfect direction by his Word and Spirit shall make Believers to follow Christs wayes and go on in the paths of his obedience Whence learn 1. Christ is the Captain of his redeemed and reconciled people or the shepherd of his purchased flock for he and his people here are walking in one way wherein he goeth before his people that they may follow his steps and behinde them also to bring them up and set them forward in the way that none do fall off as the similitude doth import 2. As Christ is the leader of his people so righteousnesse is the preparer of his people to follow him First in the work of conversion or regeneration wherein the minde
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
were affâ—…ighting terrors which did threaten to separate his soul from God utterly altogether and for ever to his â—…ense and likelihood they spâ—…ke no lesse then that he was to be sound a castâ—…way Thy terrors saith he have cut me off 4. Lâ—…st of all for the manner of the assault made by those terrors upon his poor soul they are compared to wateâ—…s inclosing a man before he be aware compassing him so about that he can finde no event and like the returning of the tide compassing him daily yea like contrary tides one of them thrusting another and setting upon him on all hands together whereby the inexpressible trouble of a soul under the sense of Gods wrath is described buâ—… so as none can understand it except he who either in lesser or greater measure hath felt iâ—… and all this may bâ—…all a chilâ—…e of light Thy fierce wrath goeth over mâ—… thy terrors have cut me off they came round about me daily like waâ—…er they compassed me aboâ—…t together Ver. 18. Lover and friend hast thou put farre from me and mine acquaintance into darknesse The third and last part of the lamentation is repeated from ver 8. that there was no man compassionate towerd him 〈◊〉 none to pity him none to counsel or comfort him none to whom he might impâ—…rt his minde fully for easing of him bâ—…t his olâ—… friends and such as loved him before did faile him and forsake him and God mâ—…de it manifest that he did thrust them away from him none were to beâ—…r him company but he demeaâ—…ed himselfe to sit solitary in darknesse So then Lâ—…rn 1. Aâ—…beit a friend be made for the day of trouble and aâ—…beit it would have been an ease to have had any friends company â—…or means of câ—…fort yet he could finde none God withheld them all for the triall of his servant heâ—…e and such a heavy and comforâ—…lesse coâ—…di ion may be the lot of a beloved childe Lover and frienâ—… hâ—…st thou put faâ—…re from me and mine acquaintance into 〈◊〉 2. In that he endeth the Pâ—…alme wiâ—…hout any comfort foâ—… the time it maketh this Psalme no lesse comfortable then any other Psalme because it sheweth that he was suppoâ—…ted insensibly for the â—…ime and had comfort given to him the â—…after so much as to make this sad complaint to be turned into a song both to himsâ—…lfe anâ—…â—…o the Church and it teacheth that seeing God can sustain a 〈◊〉 secret supporting of a mans faith without comfortable sense yea and that under the saddâ—…st â—…ense of wrath therefore a believâ—… in Gâ—…d must lay hold on 〈◊〉 goodnesse Promise aâ—…d Covenant and must trust still in the Lorâ—… aâ—…beit he should seem to sâ—…ay him as the example of Heman the Ezrahite here doth teach us PSAL. LXXXIX Maschil of Ethan the Ezrâ—…ite THis Psalme is intitâ—…led Maschil or a Psalme written for instruction by Ethan the Ezraâ—…ite who afâ—…er Solomon was another of the â—…our wâ—…st men in Israel â—…is man surviviâ—… the glory of Solomons Kingdome and beholding the diminishing oâ—… the glory of Davids house lamenteth the desolation thereof unto God The Psalme hath three parts In the fiâ—…st he setteâ—…h his saith upon God and laboureth to strengthen it against the teâ—…ation which was boyling in his breast to veâ—… 9. In the second part he expoundeth the â—…umme of the Covenant of Grace made between God and Christ typiâ—…ied by David wherein indeed albâ—…it David hath his own interest yet the substaâ—…ce was tâ—… be found only in Christ who came of David according to thâ—…â—…esh from ver â—…9 to 38. In the thiâ—…d part is a lamentatioâ—… of the apparent dissolving of this Covenant with Davids 〈◊〉 and a prayer for repairing the ruines of haâ—… Kingdome 〈◊〉 the glory of God which prayer he 〈◊〉 himselfe shall be granted From the inscription Learn 1. Wisdome doâ—…h not exempt a man from grief and anguish from tentation of faiâ—…h and hard exercise of minde for here is another exâ—…mple beside Heman to wit Ethan the Ezrahite a man of the â—…ame family with Heman 2. The Lord dâ—…th 〈◊〉 unto men their inâ—…ard exercises that one may have his trouble foâ—… one â—…ause and another have it â—…or â—…th 〈◊〉 cauâ—…e as it pleâ—…seth him to measure out in his wisdome 〈◊〉 Heâ—…ans â—…ouble is made abouâ—… his own pâ—…ivate condition but Ethans trouble is about the publiâ—…k calamity of Church an Kingdome Not thaâ—… we think â—…eman â—…as insensible of the publick or Ethan not acquainted with trouble for his own paâ—…ticular also but becâ—…use the Lord will have the one exemplary in the one sort of exercise and the other â—…xemplary in the other sort of exercise and will have the exercise of both to be the instruction of his people Maschil of Heman and Ethan both Ver. 1. I Will sing of the mercies of the LORD for ever with my mouth will I make known thy faithfulnesse to all generations Before he utter his tentation or bring forth his lamentation for the apparently dissolved Covenant between God and David he obligeth himselfe to maintain the glory of the mercy and faithfulnesse of God ver 1 〈◊〉 in relation to the stability of the Covenant made with David particularly ver 3 4. and to this end he strengtheneth his faith by a numbor of reasons to ver 19 The fiâ—…st is from his resolution to hold fast the bâ—…liefe of Gods mercy and faithfulnesse notwithstanding it did at this time seem thâ—…t God had dissolved the Covenant with Davids house Whence learn 1. Whatsoâ—…ver promises the Lord hath made to his people they must not wonder albeit sometime he makes it very improbable to carnall sense and reason that ever they shall be performed for this is needful for the exercise of faith as in this example we see 2. In the conflict of faith with misbelief it is wisdome for the believer to suppresse the suggestions of unbelief to take part with saith to break through the throng of desperate thoughts and without disputation close with the mercy of Good and with the faithfulnesse of his Word and to avow faith and to engage himsâ—…lfe to maintain faith before he utter his tentation unto misbelief or suffer it to vent it selfe as here the Psalmist doth reâ—…ch by his example saying I will sing of the mercies of the Lord for ever c. 3. The mercy of God and the faithfulnesse of God are two strong pillars of confidence in God mercy to take away sin and miâ—…ery and faithfulnesse to perform all the promises of every good unto the believer I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulnesse to all generations Ver. 2. For I have said Mercy shall be built up for â—…ver thy faithfulnesse shalt thou establish in the very heavens He addeth a reason of his resolution to give the glory of mercy and truth unto God because he was pe swaded the work of Gods mercy promised to
David in the Messiah should go on and be perfected and settled for ever and that the evidence of Gods faithfull promise should bee manifested from heaven albeit sometime it should disappear in the earth Whence learn 1 It is believing with the heart which sealeth Gods truth and maketh the mouth to consesse unto God With my mouth will I make known thy faith fulnesse for I have said Mercy shall be built up for ever 2. The sure mercies promied to David in special concerning the Redeemers taking flesh of his stock is like a building which hath a foundation already laid by a wise and powerful builder and shall come up certainly to perfection and endure for ever I have said that mercy shall be built up for ever 3. When the effect of Gods truth disappeareth on earth it is to be found in heaven in Gods decree good will power and faithfulnesse whence it will not faile to manifest it selfe in due time Thy faithfulnesse shalt thou establish in the very heavens Ver. 3. I have made a covenant with my chosen I have sworne unto David my servant 4. Thy seed will I establish for ever and build up thy throne to all generations Selah That which he meaneth by the Lords truth and faithfulnesse in general he expoundeth in particular to be in relation to the Lords promise made to David concerning the perpetuity of the Kingdom in his posterity for the good of the Church which promise hath accomplishment in Christ the Sonne of David according to the flesh Whence learne 1. As all the Lords promises so especially these which concern Christ and all saving graces in him which are called the sure mercies of David should be narrowly looked upon that nothing be passed by whereof faith may take advantage for what is promised concerning Christ doth concern all believers in him to the worlds end and this the example of the Psalmist here doth teach us for he observeth the promise-maker I the Lord and the qualification of the receiver of the promise clothed with the stiles of Christ whom David represented and in whose favour chiefly the promise is made Thy chosen servant and the nature of the promise by way of solemn â—…ovenant and the consirmation of it by an â—…ath I have sworne and the substance of the promise that one should come of David who should be of everlasting continuance stablished by divine power for ever to wit Christ the Lord and that the kingdom of Israel called Davids throne which was erected for governing the people of God as it was now well founded upon the decrce of God and begun to be builded already should be builded up and grow unto a perspicuous perfection from one generation to another and be perpetuated for ever Thy seed will I establish for ever and build up thy throne to all generations When disappearance of hoped good things doth brangle faith then the Word of God and his promises must be called to memory upon which faith must fixe it selfe as this example teacheth 3 The mercy and faithfulnesse of God which are the common grounds of the stability of all he Lords promises being believed in the generall should be applied particularly to every promise as we have need thereof that we may strengthen our faith by reasoning from this ground thus Gods mercy and faithfulnesse do make all his promises fast and therefore do make fast this particular promise also whereupon I do row pitch as the example of the Psalmist doth teach us 4. As all the promises of God are worthy to be taken notice of so in speciall these promises that are made to Christ in favour of Believers who are the subjects of his Kingdome in whom all the promises are made Yea and Amen to the benefit of the subjects for this are we taught to do by the example of the Psalmist who when desolation was like to swallow up both Church and Kingdome doth make fast to his own faith the promise of Châ—…lst and of the stability of his Kingdome which promise being sure of necessity the tribe of Iudah and the posterity of David behooved to be preserved and continued till Christ came Ver. 5. And the heavens shall praise thy wonders O LORD thy faithfulnesse also in the congregation of the saints He laboureth to strengthen his faith in this promise by ten reasons further The first whereof is this The heavens are an evidence both of Gods power to work wonders for his people and of his faithfulnesse to perform promises unto the Church therefore will he say I have reason for me to believe this promise made to David concerning Christ Kingdom Whence learne 1. The consideration of the power of God manifested in the works of creation to be able to perform whatsoever he promiseth were it never so wonderful may and should confirm our faith in his promise how improbable soever it appeare For the heavens shall praise thy wonders O Lord. 2. As the heavens are a pawne of Gods power in respect of their first framing them out of nothing so are they a patern of Gods faithfulnesse in their constant and orderly motion according to his Word since their framing The heavens shall praise thy faithfulnesse also 3. However the power and faithfulnesse of God may be seen and heard in the work and speech of the heavens by all men yet are they not observed and hearkened unto except in the Church by Gods children Therefore saith he They shall praise thy faithfulnesse also in the Congregation of the Saints Ver. 6. For who in the heaven can be compared unto the LORD who amongst the sonnes of the mighty can be likened unto the LORD The second reason to confirme his faith is this God is above all Angels in heaven and men on earth and hath them all under him to perfect by them what work he pleaseth and presuppose they had a minde to hindet any purpose of God concerning performance of his promise they could not hinder him they being infinitely inferiour in all excellencies unto God and no way to be compared with him Therefore will he say I have reason to believe his promise concerning the stability of Christs Kingdome Whence learne 1. The height of Gods excellency is above the reach of our thoughts and we cannot take him up otherwayes then by climbing up upon the shoulders and tops of all created eminency and there to proclaime God to be greater then them all for Who in heaven can be compared unto the Loâ—…d Who among the sonnes of the mighty can be likened unto the Lord 2. God hath given power natural most of all to Angels and power accessory most of all to Princes and Magistrates and Potentates in the earth whom here he calleth the sonnes of the mighty in whose power and authority we may see somewhat of God if they bee for God and may see Princes to bee nothing if they be against God for Who in heaven can be compared unto the Lord who among the sonnes
of the mighty can be likened unto the Lord Ver. 7. God is greatly to bee feared in the assembly of the Saints and to bee had in reverence of all them that are about him A third reason to confirme his faith is this God is terrible and to be stood in awe of by all his people and it were a fearfull injury for his Saints not to give him the glory of his power and sidelity Therefore will he say I have reason to believe what he hath promised concerning the Kingdome of Christ. Whence learne 1. Holy Angels and sanctified men of all creatures have nearest accesse unto God and are most like to the domesticks and Courtiers of a King who attend him daily and wait upon him for they are here said to bee about him 2. The feare and reverence of God imprinted on Angels and Saints doth evidence the greatnesse of Gods power excellency and majesty God is greatly to be feared in the Assembly of the Saints 3. The terriblenesse of Gods holy Majesty and the reverence due to him from all his Saints should make us afraid to misbelieve his Word and Promises for this is made a reason of the Psalmists believing the Lords Word God is greatly to be feared in the Assembly of the Saints and to be had in reverence by all them that are about him Ver. 8. O LORD God of hosts who is a strong LORD like unto thee or to thy faithfulnesse round about thee A fourth reason to confirme his faith is this GOD is LORD of Hosts and incomparable in strength and faithfulnesse whereby he is compassed on all hands round about therefore will he say I have reason to believe his promise concerning Christs Kingdome Whence learn 1. As the Lord only knoweth persectly his owne Omnipotency and his own Excellency in all perfections so we know GOD bâ—…st when we come to him and acknowledge that he only knoweth himself fully and do give unto him this glory as the Psalmist diâ—…ecting his speech to GOD immediately doth tâ—…ach us O LORD God of hosts who is a strong LORD like unto thee 2 The same power which serveth to humble a man by afflicting of him serveth also to comfort him and strengthen his faith in affliction when he doth draw neare unto God for the Psalmist maketh use of the same stile here both to direct his saith and to keep down his pride his sâ—…etting and repining against God saying O LORD God of hosts 3. As the Lord is as it were compassed about on all hands with power and is incomparably strong in all difference of time past present and to come above all his creatures so also first and lâ—…st in all difference of time he is incomparably faithfull above all his creatures O LORD God of hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Ver. 9. Thou rulest the raging of the sea when the waves thereof arise thou stillest them A fifth reason to strengthen his faith is The LORD who doth rule the raging Sea is able to suppresse and compose all tumults and troubles whatsoever are raised or shall be raisd against his Church Therefore I have cause will he say to believe his promise concerning Christs Kingdome Whence learn That the power of GOD in ruling and calming the raging Sea may strengthen the faith of his children amidst all the tumults of people against Christs Kingdome Ver. 10. Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme The sixth reason is this GOD hath done as much already for delivering his Church by destroying Rahab or the Egyptians and scattering of his enemies from time to time as may assure me both what he can and what he will do for his people therefore I may be quiet Whence learne 1. Faith may and should make use of every example of GODS working for his people in all times after and in speciall the overthrow of the Egyptians as a perpetual pawne of GODS promise to tread down and destroy all the enemies of his Church and Kingdome for Thou hast bâ—…oken Rahab in pieces is here and else-where frequently called to remembâ—…ance for this end 2. It is as easie for GOD to destâ—…oy a Nation of enemies were they never so many or powerful as to wound or kill one man Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong hand Ver. 11. The heavens are thine the earth also is thine as for the world and the fulnesse thereof thou hast founded theu Ver. 12 The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy Name The seventh reason for confirmation of his faith is Heaven and earth and all creatures in all corners of the world are the LORDS work sustained by him and cared for by him and there is not a mountaine or hill greater or lesser such as Tabor or Hermon which do bear grasse or corne or herbs or trees or whatsoever may make them look as it were chearfully and rejoyce but it is by the power of GODS Name Therefore I may be sure GOD will much more care for his Church and for the stability of the Kingdome of Christ. Whence learn 1. The heaven and earth and fulnesse thereof belongeth to the LORD by due right and are cared for by him as his own possession The heavens are thine the earth also is thine as for the world and fulnesse thereof thou hâ—… 〈◊〉 sounded them 2. The making and governing of the world which was made and is governed for the use of man may give assurance that his Church and people for whose cause especially all was made shall be continued from age to age to long as heaven and earth do remaine and shall be more particularly cared for then any other part or piece of his workmanship for to this end doth the Psalmist make mention of other creatures appointed to serve man 3. Seeing the Lord maketh the hills and mountaines after Winter-blasts of frost and snow to change their countenance and as it were look joyfully and rejoyce we may be perswaded that his Church after troubles shall much more change its countenance and reioyce in Gods Name For to this end is it said that these mountaines Tabor and Hermon shall rejoyce in thy Name Ver. 13. Thou hast a mighty arme strong is thy hand and high is thy right hand The eight reason is taken from the exceeding great power of GOD to do more then ever he hath done for his Church Whence learne If a greater work then the making and upholding of the world or if a greater work then any thing which is done by GOD hitherto were needful to be done for the good of the Church there is power enough infinite power in GOD to effect it Thou hast a mighty arme strong is thy hand and high is thy right hand Ver. 14. Iustice and judgement are
the habitation of thy throne mercy and truth shall go before thy face The ninth reason for strengthening his faith taken from the properties and attendants of GODS Kingdome is this Justice and judgemet are the supporters of his throne and mercy and truth are his officers preparing way for the LORD when he is about to do justice in favour of his people therefore I need not fear that the promise of Christs Kingdome shall faile Whence learn 1. Whatsoever oppression or desolation the Lords people may be under the unalterable tighseousnesse of GOD cannot fâ—…ile to execute justice and judgement for punishing of the oppressour and relieving of his people for Iustice and judgement are the habitation of his throne or the base whereupon his throne is setled 2. Albeit the sinnes of the Lords people might stop the way of relief coming to them or prejudice them of having any benefit from justice yet mercy and truth are ready at hand to prepare the way by pardon of their sins and performing all promises unto them Mercy and truth shall go before his face Ver. 15. Blessed is the people that know the joyful sound they shall walk O LORD in the light of thy countenance 16. In thy Name shall they rejoyce all the dâ—…y and in thy righteousnesse shall they be exalted 17. For thou art the glory of their strength and in thy favour our horne shall be exalted 18 For the Lord is our defence and the holy One of Israel is our King The tenth reason for strengthening of his faith is taken from the blessednesse of Believers in GOD whose properties and priviledges are set â—…own in order six all of them proving GODS people to be blessed Whence learn 1. Whatsoever are the afflictions of the LORDS people and in what danger and difficulty soever they be in yet are they certainly blessed Blessed is the people that know the joyful sound 2. Those are to be accounted GODS people who with a good heart joyne with others at GODS command in the worship and service of GOD Blessed is the people that know the joyful sound for the joyful sound was the sound of the silver trumpets which were blowne at the joyning in battel in their warres or for their journeys or gathering of Assemblies or intimation of solemne feasts and at the offering of the sacrifices of Israel Psal. 81. Numb 10. Ioel 2. And the knowing of this joyful sound signifieth the alacritie of Gods people to serve and obey the Lord as he in his Ordinances should warne direct and guide them 3. The properties and priviledges of Bâ—…lievers in GOD make sure proof of their blessednesse for they live in grace and favour with GOD whether they do sensibly feell it or not as their persons so also their carriage in faith and upright endeavour to please GOD are alwayes acceptable to GOD And this is the first priviledge of GODS people They shall walke O LORD in the light of thy countenance 4. Believers have matter and just cause to rejoyce in GOD for their interest in him what soever be their present condition In thy Name shall they rejoyce all the day This is another priviledge of Gods people 5. The joy of Believers is underpropped and enlarged when they consider that Gods righteousnesse which is by faith in Christ is imputed unto them and Gods righteousnesse in performing his promises is set on work for their direction encouragement reformation and defence And in thy righteousnesse shall they be exalted This is the third priviledge of Believers 6. Albeit the godly finde no power in themselves either to do or suffer no power either to defend themselves or oppose their enemies yet they want not strength either imployed for them or furnished as they need unto them by God in a glorious manner as they will see if his helping them be rightly looked upon For thou Lord saith he art the glory of their strength wherein they may glory in their weakest condition And this is the fourth priviledge of GODS people 7. The free grace and love of GOD graciously tendered to Believers is the ground of their strength comfort confidence and gloriation because it is the fountaine of all their felicity and well-spring of life to them to look unto this that they are in favour with GOD And in thy favour our horne shall be exalted And this is the fifth priviledge of the LORDS people 8. Albeit Bâ—…lievers be destitute of help from men yet they are neither left without protection nor without government because God or Christ who is God is the Churches King to protect guide and governe her for The Lord is our defence or shield and the holy One of Israel is our King the Oâ—…iginal also will bear of and to The Lord is our defence of and to the holy One of Israel is our King whereby what may be said of the typical King David and of the true King Christ considered as man may give assurance that God would be their defence and King because David ann Christ as man were Gods Kings and Kings for Gods service and honour authorized of God and devoted to him And this is the sixth priviledge of GODS people All which priviledges are so many proofes of the blessednesse of the Believers in whatsoever condition they are 9. It is wisdome for every Believer when he is about to reckon the riches of GODS people and to set forth their priviledges to make application thereof to himself in amongst the rest of that number as the example of the Psalmist here doth teach us who in the later part of this computaâ—…ion doth so In thy favour our horne shall be exalted the Lord is our defence our King Ver. 19 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oile have I anointed him In the second part of the Psalmist for the further comfort of the Church in her saddest condition and to strengthen yet more the godly in their troubles 1. He expoundeth the Covenant of Grace made with Christ represented typically by David because he must be looked upon only as the shadow but Christ as the chief party and as he in whom the reall substance is accomplished perfectly Therefore shall we speak of both as the word doth relate unto the one or unto the other or to both in severall respects And first of the circumstances of the Covenant and then of the several Articles thereof for the Psalmist marketh 1. The time of revealing of the Covenant They to wit when it pleased God to let it be known that he purposed to take a course for the comfortable governing of his Church and People 2. He observeth the way of revealing it which he sheweth to be by vision he spake to his holy servant to wit Samuel or Nathan 3 He commendeth the man who was to rule as fit
My loving kindnesse I will not take from him nor suffer my faithfulnesse to faile Ver. 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holinesse that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sunne before me 37. It shall be established for ever as the Moone and as a faithful witnesse in heaven Selah After the articles of the Covenant he subjoyneth the confirmation of it first by the subscribed Peomise of God â—…or evidencing of the immutability of it ver 34 Secondly by ratification of his oath formerly made for the stabiliâ—…y of it ver 35. Thirdly by witnesses and pledges oâ—… the induâ—…ance of it to wit the Sunne and the Moone ver 36. 37. Whence learn 1. Albeit the sinnes of Gods children do bâ—…eak the Covenant on their paâ—…t veâ—… do they not dissolve the Covenant on Gods part or make God to break his part of the Covenant which is to correct and chastise the sinner and bring him back by repentance and not take away his loving kindnessâ—… from the sinner My Covenant will I not break 2. Thâ—… Covenant of grace is that which is revealed in the Gospâ—…l for â—…emedy of sin and relief from wrath and what is revealed we may be sure shall not be altered My Covenant will I not break nor alter the thing that is gone out of my mouth 3. As we are 〈◊〉 to be naturally averse from beleeving God who do stand â—…n need of confirmation by his â—…ath so God by ratification of his promise by oath doth declare his will to the uttermost that we should beleeve in him and rest upon this Covenant and so make an end of controverting with him any more by â—…r misbeliâ—…f in this matter Once have I sworn 4. There can be noâ—… eater security then the true Châ—…istian hath for his salâ—…tion for God hath laid in pawn his tâ—…uth and his holinesse whiâ—…h is the glory of all his attributes that he will not take his loving kindnesse away from any of Châ—…ist children Once have I sworne by my holinesse that I will not lie unto David 5. The stability of Davids seed which is Christ and the peâ—…petuity of his kingdome for the comfort of all his subjects as it is confirmed by an oath and by pledges laid down for assurance thereof so hath the Lord taken the Sunne anâ—… Moone to be witnesse of this Covenant of grace as the râ—…inebow is wiâ—…nesse of that Covenant for not destroying the worlâ—… wiâ—…h a flood â—…is seed shall endure for ever and his throne as the Sunne before me 6. As the witnesses of the Covenant the Sunne and the Moon do remaine in heaven whatsoever change do seeme in them and howsoever both of them do disappear every day once and the Moon every day and every moneth seemeth to change something in the measure of her light yet is theâ—…e no question made about them but they shall appear again in due season so the Covenant of grace made with us in Christ whatsoever alterations do seem to come therin and howsoever it doth disappear at some times should not be called in question but esteemed faithful as the witnesses of 〈◊〉 It shall be established for ever as the Moon and as a faithful witnesse in heaven Ver. 38. But thou hast cast off and abhorred thou hast been wroth with thine anointed In the third part of the Psalme he falleth upon a sad lamentation and representeth the affaires and Kingdome of David as in appearance close contrary to the Covenant to v. 46 where be taketh up himself and prayeth to God â—…or remedy oâ—… all those evils and closeth the Psalme with thanksgiving and praiâ—…e In his lamentation he bâ—…oaneth fiâ—…st as it seemed to him that David and his house weâ—…e rejected of God and that in wrath v. 38. Next that the Covenant was dissolved and the Kingdome and Crown ruined â—…ogether ver 39. Thirdly that all â—…ences and strong holds were removed and thrown down ver 40. Fourthly that he was made a prey to any that pleased to spoile him and a reproach to his neighbouâ—…s ver 4. Fifthly that his enemies were assisted of â—…od and he being 〈◊〉 in bâ—…ttel was put to flight ver 42 43. Sixâ—…hly that all thâ—… priviledges and prerogatives of his Kingdome were abolished ver â—…4 Seventhly that the happinesse of his Kingdom had lasted a very short time and that â—…ll expectation of hoped for blessings were blasted and turned to matter of shâ—…me and confusion ver 45. Whence learn 1. From the order and place of the lamentation It is not time for us to enter the lists with â—…entations and doubts till first we have fixed our heartâ—… by faith in the Lords promises against all tentations and doubts and feares and appearances of evil as the Pâ—…almist doth here 2. The estaâ—…e of Christs Kingdom no lâ—…sse then of Davids Kingdom may at some times seem to humane sense in a condition quiâ—…e contrary to what is promised concerning it ' as this lamentaâ—…ion wherein the hopes of Christs Kingdom is questioned by the Psalmists tentation doth mâ—…ke evident 3. The only relief of Gods distressed people at such a time is to follow the exâ—…mple of the Psalmist that is to stâ—…engthen their faith contrary to what appeareth outwardly to sense and then lay out the doubts feares and tentations before God to be answered by him as here the Prophet doth 4. All those calamities might come upon Davids civil Kingdhm and yet this Covenant made with him as the type of Christ not be dissolved as experience hath proved because the Covenant was not made to exempt him or his family or Kingdome from the rods of men in case by their miscarriage and transgressions they should provoke the Lord for the last article in the Covenant in ver 30 31 32. expresly holdeth out the contrary Secondly because the Covenant in the main scope belonged to Christ and his spiritual Kingdom to David and his children and Kingdom as to a type and shadow of Christ and his Kingdom or as they were members of Christs Kingdome for their spiritual good 5. Sense and carnal reason may misrepresent the Lords dispensation as if it were contrary to his Covenant and Promise and contrary to what the godly do beleeve according to Gods Word as here we see comparing this lamentation with the former part of the Psalme 6. If the godly do hold fast to the Word of God and beleeve what the Lord hath promised whatsoever appear in the contrary then may they with great freedom yea and they should of duty and wisdom lay forth all their tentations and what carnal reason and sense speaketh to them before the Lord who is able to solve all doubts and satisfie faith without feare of being mistaken as this lamentation compared with what precedeth maketh manifest 7. Whatsoever calamity shall crosse the beleevers hope
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
the work of thy hands All the works of the Lord in their own order and degree even the least of them do beare the Impression of wonderfull greatnesse and shall be acknowledged to be such by the man that seeth them rightly O Lord how great are thy works 4. There is as great wisdome of God in ruling and disposing of the creatures as there is power in making of them and as the power in making is wonderfull great so is his wisdome also in governing them passing deep and thy thoughts are very deep Ver. 6. A brutish man knoweth not neither doth a foole understand this 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 8. But thou LORD art most High for evermore 9. For lo thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered The second speciall matter of Gods praise is his just and wise providence in dealing with the wicked whom the Lord punisheth and overturneth by their temporall prosperity which they seek so much after as if it were their happinesse Whence learn 1. Albeit wicked men do seeme rationall yet are they indeed beastly slaves to their sensuall lusts and therefore are called here brutish men back and belly is that which they most care for and albeit they do seeme very wise yet are they indeed fooles because they do choose temporall things rather then everlasting and lose themselves in seeking worldly gaine and therefore are called here fooles The wicked may for a time spring up flourish in worldly prosperity as here is presupposed but this springing up and flourishing is of short continuance and subject to sudden alteration They spring up and flourish as the grasse 3. The end of the temporal prosperity of the ungodly is perdition They shall be destroyed for ever yea their very prosperity by its somenting their sinful lusts and hardening their hearts against Gods Word becometh a meanes to draw on their everlasting perdition and that in Gods righteous judgement against them who have preferred earth to heaven their bodily lusts unto the salvation of their souls and bodies for when the wicked spring up as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 4. The ungoâ—…ly are so besotted with the love of the world and possession of things temporall that they neither do know nor will know nor can know this mystery except God supernaturally do reveale it to them and give them spiritual wisdome A brutish man knoweth not neither doth a foole understand this 5. Albeit the wicked be in power and high place there be little appearance of their overthrow yet God is higher then they and so able according to his place to take order with them and albeit they seeme to live long yet God enduâ—… for ever and so able to cut them off when he pleaseth and to perpetuate their torment for ever But thou Lord art most high for evermore 6. To acknowledge that God is supreme and everlasting Judge and Ruler of all things is a sufficient ground to quiet our mindes however matters seeâ—… to go for because he is the Sovereigne Ruler of all the world and the eternall God he cannot but govern all things well and wisely and will not faile to do as he hath said in his Word to punish the wicked how great soever prosperity he grant them for a time for the beleever doth from this doctrine draw light to shew him the mystery of the perdition of the wicked by the meanes of their prosperity which the foolish and wicked man cannot consider But thou Lord art most high for evermore for lo thine enemies O Lord shall perish 7. Workers of iniquity pretend what they please are Gods enemies and seeing they are Gods enemies they cannot but perish for lo thine enemies O Lord and the second time for lo thine enemies shall perish 8. The wicked who now combine together shall be separated from God and from the society of the blessed company of the righteous and shall not be able to help one another in the day that God shall bring judgement upon them All the workers of iniquity shall be scattered and this is another part of the right spending of the Sabbath to learn this lesson well Ver. 10. But my horne shalt thou exalt like the horne of an unicorne I shall be anointed with fresh oile 11. Mine eye also shall see my desire on mine enemies and mine eares shall heare my desire of the wicked that rise up against me The third speciall reason and matter of â—…ods praise is his grace and goodnesse to beleevers wherein the Pâ—…almist doth speak first with relation to his own particular ver 10 11. And then in generall of all the godly from what he beleeveth toward himself as serving to teach every one to make application of the doctrine to their own use Learn 1. The same supremacie of God over all creatures which giveth assurance of the overâ—…row of the wicked giveth also assurance of the welfare and felicity of the Godly â—…or from ver 8. he deduceth this also But my horne shalt thou exalt 2. The best condition of the godly is not in what they are for the present but in what they shall be hereafter for albeit they be now under they shall have dominion at length expressed here under the termes of exalting the borne which is the embleme of dignity and power and victory My horne shalt thou exalt like the horne of the unicorne 3 That generall doctrine may be comfortable it must be applied as the â—…ists example doth teach here 4. Whatsoever weaknesse â—…ef the godly do labour under for a while they shall have in due time festivall refreshment comfort and encouragement from Gods Spirit and powerful providence and that renewed unto them from time to time as need requireth I shall be anointed with oile with fresh oile 5. Whatsoever might be the Psalmists perswasion of victory over his parâ—…icular enemies yet as a type of Christ and as one of the Believers having interest in Christ and in all blessings purchased by him he might by faith see and hear in the Lords Word the ovethrow of all the enemies of his welfare and so may every beleeve be perswaded Mine eye also shall see my desire upon mine enemies and mine cares shall beare my desire of the wicked that rise up against me Ver. 12. The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon 13. Those that be planted in the house of the LORD shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing 15. To shew that the LORD is upright he is my rock and there is no unrighteousnesse in him From the Lords goodnesse to all beleevers in general Learn 1. The promises
and comforts given to any one beleever are not proper to him only but common to all beleevers and the man who can apply these promises to himself is the fittest man to bear witnesse of the interest which others have therein for what the Psalmist hath applied to himself he extendeth to all in substance The righteoâ—…s shall flourish 2. The godly shall get up their head notwithstanding of whatsoever weight of troubles laid upon them and they shall constantly grow up to the full stature of perfection whatsoever opposition be made They shall flourish like the Palme-tree he shall grow like a Cedar in Lebanon 3. The Lords children are like trees which do not grow in every soile are not nourished with every moisture the place of their planting growth and flourishing is the house of the Lord where the Word and Spirit of the Lord joyned with the holy ordinances may be had for food They are planted in the house of the Lord and flâ—…rish in the Courts of our God 4. Not every barren tree or weed not every one who is in the visible Court of Gods Church doth grow and flourish or is made partaker of the spiritual grace and blessing of the ordinances but only planted ones that is such plants as the heavenly Father hath planted for to those only who by Covenant have embraced God is the promise made Those that be planted in the house of the Lord shall flourish in the Courts of our God 5. True beleevers shall still persevere and the decay of the outward man shall not hinder the renewing of their inward man day by day and their last works shall be better then their first They shall still bring forth fruit in old age they shall be fat and flourishing 6. The end of the Lords destroying of the wicked and of his blessing of the true beleever with the growth of grace and perseverance to the end is the glory of Gods righteousnesse singlenesse in Covenant-making and of his constant affection to uprightnesse for these threatenings and promises shall be made good To shew that the Lord is upright 7. Whosoever neglect to give glory unto God the beleever will not faile to lay his own weight upon God and build all his felicity on him being assured that he will neither flee from nor faile the godly He is my rock 8. Lâ—…t the Lord do what he pleaseth let the wicked prosper for a while and the godly be troubled for a while yet God is wise and just and holy and that man hath profited well in the school of God who giveâ—…h this glory unto God constantly as the Psâ—…lmist doth here He is my rock and there it no unrighteousnesse in him PSAL. XCIII IN this Psalme for the comfort of Gods people against the multitude and power of their enemies and the greatnesse of Kings and Potentates in the world who oft times are like to overflow devoure and drown the Church the glory of the Lord is described in whom is the Churches defence comfort and victory For this end fâ—…st the praises of God for the Churches comfort are set down absolutely ver 1 2. Then the opposition of the enemies of the Church is compared to the growing flood or raging sea ver 3. And thirdly the praiâ—…s of God are set down in opposition to their power ver 4 5. with the use of this doctrine ver 7. Ver. 1. THE LORD reigneth he is clothed with Majestie the LORD is clothed with strength wherewith he hath girded himselfe the world also is established that it cannot be moved 2. Thy throne is established of old thou art from everlasting From the praises of God absolutely set down for the comfort of the Church in all respects and for strengthening of their fâ—…ith specially against all her enemies Learn 1. Howsoever matters concerning the Church or any member thereof shall go whatsoever he be that hath power for troubling of the Church God is he who is great Governour of all and this â—…s one ground of confidence and comfort to the Lords people The Lord reigneth 2. The outward splendor of earâ—…ly Kings and Potentaâ—…s in the world opposite to Christs Kingdom is no small tentatioâ—… to Gods people but the beleever must oppose unto this the gâ—…orious government of God He is cloâ—…thed with Majesty 3 How strong soever the adverse powers of the world do seeâ—… it must not terrifie the beleever in following the Lords cause bâ—… his stâ—…ength must be opposed thereunâ—…o and that so much the more comfortably as Gods strength is not borrowed from â—…y as the strength of the creature is The Lord is clâ—…thed with strength wherewith he â—…th girded himself 4. The 〈◊〉 of the constant guiding of the world sheweth the power and wisdom of God employed much more in setling the work of his Church for whose cause the world was made and is upheld and estâ—…blished The world also is established that it cannot be moved 5 The Lords Kingdom in his Châ—…h is not like the new upstaâ—…ts in this world which are of short standing unstable If any King be kind to his Church his people have reason to thank God but they must not lean to such a King his â—…eign shall be but short and if any King be froward and oppose himself to the Church we must not be too much feared for him because his Kingdom is but lately begun and is of short continuance but the Kingdom of the Lord is an ancient Kingdom and well setled Thy throne is established of old 6. The eternity of God is the ground of the immutability of his Kingdom and of the perpetual comfort of the Church against all opposers Thou art from everlasting Ver. 3. The floods have lifted up O LORD the floods have lifted up their voice the floods lift up their waves In the second plâ—…ce is the tentation of the Church they are like to be â—…ve flowed as with a deluge by the multitude of powerfull enemies whereof the Church complaineth unto God Whence learn 1. It is no wonder to see the world rising up tumultuously to overthrow the Church and as it were a deluge coming upon them to drown and devoure all no wonder to heare the enemies threatening destruction to the Churâ—…h like to the noise of waters after raine coming down the mountains upon them which are not able to flee The floods have lifted up the floods have lifted up their voice and the third time the floodâ—… lift up their waves 2. The best way to encounter threatenings and feares is to oppose God unto them and to lay them forth before the Lord that he may answer them as here the Psalmist doth The floods have lifted up O Lord saith he c. Ver. 4. The LORD on high is mightier then the noise of many waters yea then the mighty waves of the sea In the third place he sets down the power of God in opposition to all the bâ—…ags and malice and power of the enemies as very
farre above the power of the enemies and more mighty for the defence of the Church then the enemie is powerful to oppose it Whence learn 1. Heavenly help and comfort from above is only able to quiet our mindes in time of persecution against the feares of enemies here beneath The Lord on high is here opposed to the roaring of the floods and waters dashing against the Church 2. We can neither glorifie God nor comfort our selves against the power of the enemies of the Church except we lift up the Lords power above them all The Lord on high is mightier then the noise of many waters 3. The Lord is above all terrible things to bridle them at his pleasure and by his power able to terrifie them that terrifie his Church The Lord is mightier then the noise of many waters yea then the mighty waves of the sea Ver. 5. Thy Testimâ—nies are very sure holinesse becometh thine house O LORD for ever The uses of this doctâ—ine concerning the Lords power and good will to defend his Church are two the one is that as the Word of the Lord is sure and true in it self so we should acknowledge it to be sure and should set to our seal unto it as the Psalmist doth here Thy testimonies are very sure The other use is that such as love to have the benefit of the protection which is promised here should labour to be holy Whence learn 1. Whatsoever is said in the Scripture needeth no probation for it is the deposition of God declaring truth in every thing which it determineth therefore are his promises called here His testimonies 2. By giving credit to the truth of the Scriptures or to the Lords testimony expressed therein no man can be deceived for when we have his Word our mindes may be quieted and at rest Thy testimonies are very sure 3. The honour strength and happiness of the Lords people is that they are the Lords habitation and place of residence dedicated and consecrated unto him Holiness becometh thine house that is thy Church and people whereof the Temple was only a shadow 4 God will be sanctified of all that draw near unto him and whosoever do love to enjoy the preservation and priviledges promised to the Church must studie for holinesse which is the duty of the members of the Church also Holinesse becometh thy house 5 The dignity duty and priviledges of Gods people and especially his of consecration sanctification in affection and carriage and vindication from sinne and misery do not belong unto any one time or age but are perpetual belonging to all such as studie to be approved unto God protected and made blessed by God in all times and ages in all places and company all the dayes of their life For holinesse becometh thine house for evermore PSAL. XCIV THis Psalme is a prayer and a complaint of the Church unto God in the time of her oppression by intestine enemies in special by unjust and cruell Rulers whereunto sundry grounds of comfort to the godly in this hard condition are subjoyned The prayer and complaint reach unto ver 8. The grounds of comfort are foure the first is the consideration of Gods wisdome in the permission of this sore trouble of his people with a check unto the oppressours for their Atheisme ver 8 9 10 11. The second is the consideration of the profit which Gods people shall have by this exercise ver 12 13. The third is from a promise that God shall change the face of affaires to the joy of the godly ver 14 15. The fourth is from the experience which the Psalmist had of GODS helping of him in this case set down at large to the end of the Psalme Ver. 1. O LORD God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self 2. Lift up thy self thou Iudge of the earth render a reward to the proud In the prayer the Church requesteth the Lord to be avenged on intestine enemies her proud oppressours Whence learne 1. The Lords people are subject to trouble and oppression as from forreigne so also from intestine enemies as by-past experience sheweth and this Psalme presupposeth being set forth for her comfort in such cases in time to come 2. The Lords people may finde as bitter affliction from domestick enemies as from forreigne as the doubling of the prayer unto God the Avenger to rise and take order with their oppressours doth import 3. God will not faile to be avenged on the enemies of his peopleâ— for He is the Lord God to whom vengeance belongeth 4. Albeit for a while the Lord suffer the troublers of his people to go on in their persecution yet he will shew himself a righteous Judge in due time O God to whom vengeance belongeth shew thy self 5. The Lord will sometime as it were hide himself and not appear in the execution of his judgements agâ—…inst wicked oppressours till his people come crying unto him for justice as is imported in this prayer â—…ift up thy self thou Iudge of the earth 6. The Lords people are not troubled by humble soules sensible of their own sinfulnesse and frailty but by those who little know how it fares with the Lords hidden ones and afflicted children for the oppressours are here called the proud 7. The Lord will give the proud oppressours of his people a meeting and grieve them as they have grieved his Saints Render a reward to the proud 8. When the cause is not our private quarrell but concerneth God in his glory and the Church in her safety such complaints as are here are lawfull for this Psalme is put in the Churches hand in such cases Ver. 8 LORD how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves The Psalmist complaineth fiâ—…st of the long continuance of the insolent triumphing and boasting of these intestine enemies Whence learn 1. When the wicked go away unpunished they think their cause right and the cause of the godly who lie under their feet to be wrong and thereupon do insult over the godly and boast of their purpose to do them more and more mischief foâ—… here They triumph they utter and speak bard things they boast themselves 2. The Lord may delay execution of judgement on the wicked so long as his children may begin to wonder how his justice can endure it Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things 3. When the godly are borne down by oppressours being in power all the ungodly of all ranks become insolently bold also against them How long shall the workers of iniquity boast themselves 4. As the injuries done to the godly do force the godly to complaine so the working of iniquity by persecutours provoketh God to punish their oppressours This the Psalmist holdeth forth when he giveâ—…h the adversary this description
How long shall the wicked how long shall the wicked triumph and all the workers of iniquity boast themselves Ver. 5. They break in pieces thy people O LORD and afflict thine heritage 6. They slay the widow and the stranger and murder the fatherlesse 7. Yet they say The LORD shall not see neither shall the God of Iacob regard it The wickednesse of the oppressours is here described more particularly by their cruelty against such as humanity would spare such as are the Lords harmlesse people the widow fatherlesse and stranger whom the oppressours abuse without all fear of GOD who doth behold them Whence learn 1 When wicked men haters of piety within the Church get power in their hand they will be more cruell enemies then men use to be who have only humanity and civility and want profession of Religion They break in pieces thy people O LORD and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse 2. The more relations a people hath unto God it is the more wickednesse to oppresse them and the more dangerous for the oppressours for they have an owner which others have not even the Lord They break in pieces thy people and afflict thine heritage 3 It is not profession but practice which witnesseth what impression the Deity hath upon mens spirits oppression of such as God hath promised to protect speaketh blasphemy of God in effect They say The Lord shall not see 4. Oppression of the just doth cauterize the conscience exâ—…inguish the sense of a Deity and maketh the oppressour secure and fearlesse of judgement Yet they say The Lord shall not see neither shall the God of Iacob regard it Ver. 8. Understand ye brutish among the people and ye fooles when will ye be wise 9. He that planted the eare shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathens shall not he correct he that teacheth man knowledge shall not he know 11 The LORD knoweth the thoughts of man that they are vanity By way of rebuking the Atheisme of the oppressour vers 8. he giveth the first ground of comfort unto the godly from the attributes of God as Gods wisdome ver 9. and from his justice against â—…ffenders and from his care of instructing his people to be wise by all means ver 10. and from his disestimation of mens vaine thoughts ver 11. Whence learn 1. The wisdome of wicked oppressours is brutish follie however they themselves or others do esteem of them and whatsoever high thoughts the wicked have of themselves or others have of them for their high place yet they are notwithstanding all their honour nothing in Gods estimation but as the meanest of the people yea as the beasts that perish understand ye brutish among the people 2. The wicked within the visible Church have this advantage over those that are without that in Gods long-suffering they have time to repent and admonition to be wise for gaining of their souls or clearing of Gods justice in their condemnation for here they are spoken to Ye fooles when will ye be â—…ise 3. The knowledge which wicked men do seem to have or pretend to have of God is nothing but a base conceit of God as if he were a dead Idol which neither heareth nor seeth for this the Psalmists instruction given to them doth impoâ—…t He that planted the care shall he not hear 4. Beside what the Word doth teach of God his Works also do teach convincingly what he is He that planted the care shall he not heâ—…r he thâ—… formed the eye shall he not see 5. â—…he Lord ruleth among the Heathen and chastiseth them when they sin against the law written in their hearts He chastiseth the heathen 6 The judgements which the Lord executeth among the Hâ—…then is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church which draweth much reaâ—…er unto him He that chastiseth the heathen shall â—…e not correct 7. The diverse measures of wit learning prudence and wisâ—…ome which God doth bestow upon men is sufficient to prove how incomprehensible his own fâ—…tain-wisdome is He that teacheth man knowledge shall he not know 8. It is a matter of great consolation to the godly in their oppression to know tâ—…at their oppressours are fooles and that God in his wisdome is over-ruling all confusions and leading them and their thoughts unto wise ends as â—…ere the Psalmist 〈◊〉 the Chuâ—…ch The Lord knowâ—…th the thoughts of man 9. The enemies of godlinesse and persecuters of the godly are at a â—…hreefold diâ—…advantage First they do not put God upon their counsâ—…l and yet he knoweth their thoughts Next They hope to make their own standing fast and herein they are disappointed Thirdly They think that they are able to suppresse piety and that by this meanes they shall establish themselves and here also are they fooles and do deceive themselves The Lord knoweth the thoughts of man that they are vanity And this is the first consolation of the godly oppressed Ver. 12. Blessed is the man whom thou chastenest O LORD and teachest him out of thy law 13. That thou mayest give him rest from the dayes of adversity untill the pit be digged for the wicked The second consolation is from the benefit which cometh to the godly by their exercise under the crosse their temporall trouble serveth to prepare them for everlasting â—…est Whenâ—…e learne 1. The persecution of the godly by the wicked must be expounded as it is indeed the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called The Lords chastening 2. Suffering for righteousnesse is no token of Gods displeasure against a man nor part of his misery if it be well considered for Blessed is the man whom thou chastenest O Lord. 3. The exposition of a mans exercise and the meaning of the rod must be taken from Gods Word and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience Blessed is the man whom thou chastenest O Lord and teachest him out of thy law 4. When God teacheth his childe by his Word to possesse his soul in patience under the crosse then doth he also give him a sort of deliverance from the trouble yea the Lord chastising of his own and his teaching them out of his law to make the right use of it is the means whereby he doth save his own that they perish not with the world in his wrath Whom thou chastenest and teachest out of thy law That thou mayest give him rest from the dayes of adversity 5. As condemned men are suffered to live till their gallowes and grave be made ready that after their execution they may be thrust into it so are wicked men suffered to live till they fill the cup of their iniquity and till God have filled the cup of his wrath for them and this
exhortations thereunto do intimate so much unto us O come let us sing unto the Lord let us make a noise let us come before him 2. Every one but specially the Lords Ministers should stirre up their people and others also to this duty to discharge it not only in secret but also publickly in their Congregations and that with chearfulnesse with heart and voice whatsoever shall be their private grievances and burdens Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms 3. Whatsoever evil or grief do trouble us there is reason of joy and praise and thanks when we look to Jesus Christ and his benefits Make a joyful noise unto the Rock of our salvation From him is our full deliverance and upon him lieth our victory over sin Satan death hell and all enmity founded as upon a Rock 4. It is time to come before God for mercy to prevent justice while yet we are spared and he is not come to us in judgement for so the Word in the original giveth ground signifying coming speedily and with prevention Let us speedily come before his presence or preoccupy his presence 5. He that cometh to God in Christ meeteth with his reconciled face for the coming to the Tabernacle the Ark and mercy-seat did signify and promise so much and therefore it is said Let us come before his presence or before his face 6. Singing of Psalmes should be done as a matter of honouring God and not as a matter of pleasing our own eares or the eares of others Let us come with thanksgiving or confession and praising and make a joyfull noise unto him with Psalmes Ver. 3. For the LORD is a great God and a great King above all gods Another reason of praising Christ is his greatnesse and supremacie above all Rulers and above all imaginable excellency Whence learn 1. He that hath a minde to praise God shall not want matter of praise as they who come before Princes do who for want of true grounds of praise in them do give them flattering words For the Lord is a great God for power and preheminency for strength and continuance 2. Except we put all things that bear the name of excellency under Gods feet whetheâ—… they be Angels or Princes or whatsoever the world maketh their god we do not give him his due honour He is a great King above all gods Ver. 4. In his hand are the deep places of the earth the strength of the hills is his also A third reason of his praise is this he is strong sustaining by his power sea and earth and all things of weight Whence learn 1. Whatsoever is most secret and remote from mens power or from our sight and knowledge God hath it at his disposing for he sustaineth it and maketh it subsist In his hand are the deep places of the earth 2. There is nothing of any strength among all the creatures which hath not its strength borrowed from God The strength of the hills is his also Ver. 5. The sea is his and he made it and his hands formed the dry land 6. O come let us worship and bow down let us kneel down before the LORD our maker A fourth reason of Christs praise is because he is the Creatour of all things and to be worshipped of us as our CreatoÌ„uâ—… That Christ as God or God to be incarnate one with the Father and holy Spirit is here intended appeareth by the command given to the worshippers to present themselves in the Temple and to kneel down toward the place of the Aâ—…k before God dwelling between the Cherubims that is before Christ God to be incarnate Whence learn 1. All things were made by Christ whether high or low Coloss. 1. 16. And it was meet that our Saviour should be no other then he by whom sea and dry land were made so great is the work which the Mediator hath in hands The seâ—… is his and be made it and his hands formed the dry land 2. Christ as he is one with the Father and holy Spirit in greatnesse and power in respect of his Godhead and divine nature so is he one with the Father and holy Spirit in the capacity of divine honour O come let us worship and show down 3. Religious kneeling is a part of divine worship whereby we testify our absolute submission unto and highest giving of honour to God in soul and body and this honour is incommunicable to any creature Come let us worship and bow down let us kneel before the Lord our maker Ver 7. For he is our God and we are the people of his pasture and the sheep of his hand to day if ye will hear his voice The fifth reason of Christs praise is because he is our God and Pastor of his Church by office of his Mediatorship Whence learn 1. God deserveth praise of all the world but specially of his Church because of the near relation of Covenant between God and his Church Let us worship and bow down for he is our God 2. The good shepherd of the Church who layeth down his life for his sheep the great Doctor and Prophet of the Chuech the Mediator of the Covenant of grace and covenanted spouse of the Church is very God and was knowne believed on and worshipped as very God before his incarnation He is our God and we are the people of his pasture 3. Christ the Makeâ—… the God the Mediator and Pastor of the Church doth not only effectually feed his people by teaching but also effectually governeth and defendeth his Church by his omnipotent power We are the people of his pasture and the sheep of his hand whom his Almighty hand and power governeth and protecteth in all ages Ver. 8. Harden not your heart as in the provocation and as in the day of temptation in the wildernesse 9. When your fathers tempted me proved me and saw my work 10. Fourty years long was I grieved with this generation and said It is a people that do â—…re in their heart and they have not knowne my wayes In the latter part of the Psalme which beginneth in the former verse To day if ye will hear his voice harden not your heart 〈◊〉 he giveth another exhortation to his Church visible to believe and obey the voice of our great Prophet Jesus Christ as the Apostle Heb. 3. 7 8 9 10 11. teacheth us to expound it The main argument to enforce the exhortation is lest the curse of God should overtake the disobedient and they should be debarred from heaven and happinesse as the misbelieving Israelites were secluded from Canaan and from heaven signified by it the history may be seen Exod. 17. Whence learue 1. The voice of God in the Scriptures in the Gospel appointed to be preached by sent Ministers is the voice of God the Father God the Son and God the holy Spirit one God in three persons for all who do grant the Scriptures to
be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
judgements which have been executed upon disobedient unbelievers of Gods Word are mercifull and fatherly warnings of Gode children to eschew such â—…ns as carefully and really as they abhorre the punishment inflicted for them for the Lords making use of his wrath against the misbelieving and disobedient Israelites here doth teach us so much PSAL. XCVI WE fin'e 1 Chron. 16. 23. a part of this Psalm sung at the bringing up of the Ark to Sion to be in substance and almost in words alâ—…o one and the same with this which is here for as there so here the Prophet foreseeth in the Spirit the spreading of the Kingdome of Christ among the Nations And therefore first he exhorteth all people heartily to receive Christ and propagate his glory ver 1 2 3. And giveth reasons for it ver 4. 5 6. Then he repeateth and inlargeth the exhortation to glorifie God and to rejoyce in him because Christ was indeed to come among the Gentiles to reign among them righteously ver 7 8 9 10 11 12 13. Ver. 1. O Sing unto the LORD a new song sing unto the LORD all the earth 2. Sing unto the LORD blesse his Name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people From the exhortation given to all Nations to rejoyce for Christs coming among them Learne 1. As sadnesse and sorrow misery and mourning is the condition of all people till Christ the true Ark of the Covenant come unto them so Christs coming among them is the matter of the greatest joy that ever sinners did hear of for upon this ground are all here exhorted to rejoyce O sing unto the Lord. 2. As the matter of â—…oy in Christ is everlasting and shall never decay so the reason of praising of God for salvation in him is everlasting also new and fresh matter being alwayes offered of joy to us and praise to God which shall never vanish nor wax old Sing unto the Lord a new Song 3 All the earth hath interest in this Song and is obliged unto the duty of joy and praise because out of all people tongues and languages God is to gather a people to be saved Sing unto the Lord all the earth 4. We have â—…eed again and again to be stirred up to joy in Christ to praise him for we are dull and the work excellent and no man doth discharge the duty sufficiently therefore is it said the third time Sing unto the Lord. 5. The grace offered in Jesus Christ is a perpetual reason of declaring the goodnesse of God and that Christ is the fountaine of all blessednesse to them who do receive him for Blesse his Name doth import so much 6. The salvation which cometh through Christ ought to be commended as Gods salvation indeed because he devised it he purchased it and he it is that doth apply it to us and maketh us partakers of it Shew forth his salvation 7. The doctrine of salvation by Christ is the common good of mankinde and ought not to be concealed but set forth to all preached and proclaimed and spoken of by all according to their vocation and ability Shew forth his salvation from day to day 8. It is a part of the Commission given to the Ministers of the Gospel not only to teach their Congregations concerning Christ but also to have a care that they who never did heare of him may know what he is what he hath done and suffered and what good may be had by his mediation Declare his glory among the heathen 9. Nothing so glorious to God nothing so wonderful in it self as is the salvation of man by Christ to behold God saving his enemies by the incarnation sufferings and obedience of Christ the eternal Sonne of God Declare his glory among the Heathen his wonders among all people Ver. 4. For the LORD is great and greatly to be praised he is to be feared above all gods 5. For all the gods of the nations are idols but the LORD made the heavens 6. Honour and majesty are before him strength and beauty are in his sanctuary The reasons of the exhortation are because God is sovereign above all ver 4. and all other gods beside God are idols ver 5. and whatsoever is glorious is to be found in him only ver 6. Whence learn 1. None can praise God till they consider his excellencie and that his wisdom power and empire is above all created or imaginable greatnesse for The Lord is great and greatly to be praised 2. As the Lord is praise-worthy for his goodnesse and readinesse to communicate of his riches to all his creatures and most of all to his servants so is he able to punish his adversaries and all that contemn his Authority which no creature is able to do He is to be feared above all gods 3. Whosoever do not submit themselves to God and worship and obey him shall be found to serve idols and vanities whereby they can have no good but disappointment of hopes for All the gods of the Nations are idola 4. The framing of heaven and earth and the upholding and governing of all the creatures proveth that the Maker thereof is God alone and that there neither is nor can be any beside him all others who have the name of gods are idols All the gods of the heathen are â—…dols but the lord made the Heavens 5. Before a man can come to the knowledge of God he must first meet with the shining beams of his honour and majestie in his Word and in his Works for these are Apparators and Harbingers going before him Honour and majesty are before him 6. The power and glory of God is not rightly seen either to Gods praise or a mans salvation except by his own ordinances in his Church where he himself is both teacher and the substance also of what is taught Strength and beauty are in his Sanctuary Ver. 7. Give unto the LORD O ye kindreds of the people give unto the LORD glory and strength Here he repeateth and dilateth the exhortation in foure branches In the first he exhorteth to acknowledge that glory and power belong to God both in decreeing wisely and in executing timously and powerfully his own decrees in special the work of Redemption and Conversion of the Gentiles by Christ. Whence learn As it is the sinful sicknesse of natural men to take to themselves or to give unto the creatures the glory of every excellent work which is properly due to God alone so is it the part of a renewed soul to give the glory of every thing which is praise-worthy unto God alone which glory God expecteth and shall have it of the Gentiles being reconciled and instructed by the Gospel Give unto the Lord O â—…e kindreds of the people give unto the Lord glory and strength Ver. 8. Give unto the LORD the glory due unto his Name bring an offering and come into hiâ—… courts In the second branch
intercept his worship for in opposition tâ—… relative worship in the service of graven images he saith Worship him importing that when images are worshipped God is not worshipped at all whatsoever the image-worshipper doth iâ—…tend 4. Whatsoever creature hath excellency in heaven or earth or can pretend to any eminency or excellency of whatsoever sort must do homage unto Christ Worship him all 〈◊〉 gods and this is the first use of the former Doctrine Ver. 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgementâ—… O LORD Ver. 9. For thou LORD art high above all thâ—… earth thou art exalted far above all gods The second use is to comfort all true worshippers partly because they hear Gods wrath threatened and executed against Idolaters and partly because they have hereby a clear evidence oâ—… Christs supremacy over all creatures Whence learn 1. The condemnation of imagerie and of all service and worshiâ—…â—…ven images is a Doctrine comfortable to the true memâ—… the Church Sioâ—…d to wit this curse against Idoâ—… and was glad 2. The true â—…rch considered in her collectâ—… incorporation as the Moâ—… Sion and in her particular branches and subdivisions as Daughters of Iudah depending upon Christ the true Vine-tree of Iudah have the same reasonâ—… of joy and the same grounds of edification by Gods Word and works of judgement wrought for clearing of true Religion and shaming of false worship Sion beard and was glad and the daughters of Iudah rejoyced because of thy judgements O LORD 3. The manifestation of the Gospel of Christ is the exaltation of God and manifestation of his excellency whose dishonour as it should be the matter of our grief so his manifested glory should be our joy as the reason here given of the joy of the Saints doth teach us For thou Lord art high above all the earth thou art exalted far above all gods Ver. 10. Ye that love the LORD hate evil he preserveth the souls of his Saints he delivereth them out of the hand of the wicked 11. Light is sowen for the righteous and gladnesse for the upright in heart The third use of the Doctrine is an exhortation to the faithfull to studie holinesse and to eschew the fellowship of sin whatsoever may be the danger partly because the Lord will deliver his own out of the hands of their enemies partly because God hâ—…th appointed comfort unto them both in and after their afflictions Whence learn 1. A Believer in God or a true worshipper of God in Christ is a lover of God for thus are they described here Ye that love the Lord. 2. The love of God must be joyned with and manifested by the study of a â—…oly life and with not onely abstaining from but also with hating and abhorring of that which is sinful Ye that love the Lord hate evil 3. Albeit the hating of evil and loving of God may readily make a man the object of malice and of persecution from wicked men yet shall the godly have their soules saved yea and at length be fully delivered from the harme which Sâ—…tan and the wicked intend to bring upon the godly for that cause He preserveth the soules of his Saints he delivereth them out of the hand of the wicked 4. All the exercises of the godly and specially their troubles for righteousnesse are but the seeds of their joy and consolation which God is to bring forth unto them out of these troubles Light is sowen for the righteous 5. The Lords children who love him and hate evil must not think to have the fruit of their rightcousnesse presently in possession but must give a time unto it as is given to 〈◊〉 that is cast into the ground and as after a time the corne doth spring and comes to a ripe harvest so shall the troubles of the godly have a comfortable issue Light is sowen for the righteous 6. In reckoning of the righteous the Lord counteth men by their heart and so many as by faith in Christ have purified their hearts unto the unâ—…eigned study of holinesse they are righteous before God albeit their infirmities be many and whatsoever fit of grief and interruption of joy such men be subject unto for a time yet at length their poâ—…tion shall be a full harvest of gladnesse Light is sowen to the righteous and who these are he sheweth and gladnesse for the upright in heart Ver. 12. Rejoyce in the LORD ye righteous and give thanks at the remembrance of his holinesse The fourth use of the Doctrine is an exhortation unto Beleevers to be joyfull and thankfull whatsoever be their condition in this present life because of the salvation manifested in Christ. Whence learne 1. Whatsoever may be the tribulation of the faithfull in the world they have matter of joy in the LORD and they should stirre up themselves to rejoyce and make conscience of the commandment Rejoyce ye righteous in the LORD 2. Whatsoever can be taken from the godly their right and interest in CHRIST can never be taken from them and so there is cause to give thanks for this gift for ever And give thanks at the remembrance of his holinesse or confesse to the remembrance of his holinesse that is acknowledge to his glory the benefit which you have by being a Subject to this King 3. Whatsoever word or work of CHRIST doth bring us to the remembrance of his Name should bring us also to the consideration and remembrance of his holinesse which is the untainted glory of all his attributes wisdome justice goodnesse power mercy truth c. and is the untainted glory of his Word workes and purchase unto us Give thankes at the remembrance of his holinesse PSAL. XCVIII THis Psalme is an exhortation to Jew and Gentile to rejoyce and blesse the Lord for Christs coming to set up his Kingdome in the world The exhortation is thrice pressed 1. In proper termes requiring the Church to sing for joy with reasons adjoyned ver 1 2 3. Then it is repeated and musical instruments called for to shew that by humane voice the matter of the joy which is in Jesus Christ is inexpressible ver 4 5 6. 3. To shew that neither voice of man nor musical instruments are sufficient to expresse the joy which cometh by Christs Kingdome the whole creatures are called unto this work of rejoycing and setting forth his glory ver 7 8. And the reason is given because Christ cometh to set up and exercise his Kingdome in righteousnesse ver 9. Ver. 1. OSing unto the LORD a new song for he hath done marvellous things his right hand and his holy arme hath gotten him the victory 2. The LORD hath made known his salvation his righteousnesse hath he openly shewed in the sight of the heathen 3. He hath remembred his mercy and his truth toward the house of Israel all the ends of the earth have seen the salvation of our God The exhortation to sing unto the Lord who is Christ
to wit as God incomprehensible every where present and to be sought in heaven and adored in a spiritual manner for the Temple and Ark were but as his footstool 1 Kings 18. 27. Exalt the Lord our God and worsâ—…ip at his footstool 4. Holinesse is the Lords property he is holy in himself holy in his appointing of his ordinances and holy in his receiving of worship rejecting all worship But what he commandeth and calleth for and he will be acknowledged holy by all that worship him and worthy is he so to be esteemed of for He is holy and this is the first reason Ver. 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name they called upon the LORD and he answered them 7. He spake unto them in the cloudy pillar they kept his Testimonies and the ordinance that he gave them The next reason is from the example of holy men of God Moses and Aaron Priests or chief Officers and Samuel a Priest Prophet and Ruler of the Lords people who all of them subjected themselves to the Ordinances of God and worshipped him to their own great utility and advantage also of them with and for whom they prayed unto God and worshipped him Whence learn 1. The examples of holy men of God commended in Scripture unto us do serve for inducement and encouragement unto us to beleeve in God to worship and to obey him Moses and Aaron among his Priests or chief Officers and Samuel among them that call upon his Name 2. Because the holiest men of God that ever were in the Church stood in need of the ordinary meanes of grace and worship and subjected themselves unto Ordinances the Lord will have none of his people to neglect Ordinances or lift themselves above Ordinances for Moses Aaron and Samuel were among them that call upon his Name 3. Whoever worship God and obey his Ordinances uprightly are enrolled in the catalogue with the chiefest Saints worshippers of God Moses Aaron and Samuel among them that call upon his Name 4. The prayers of the faithfull are not frustrated but have a good answer and the answer of the holiest supplicants is set forth to encourage the meanest of believers to call upon God also as the impartial hearer of the prayers of all that call upon God in truth for he is no accepter of persons and to shew this it is said here They called upon the Lord and he heard them 7. The more evidences we have of Gods presence and the more familiarly he condescendeth to teach us the more humble and observant should we be of his Ordinances and Commands He spake unto them in the cloudie pillar they kept his testimonies and the Ordinances which he gave them Ver. 8. Thou answeredst them O LORD our God thou wast a God that forgavest them though thou tookest vengeance of their inventions The third reason to move all to the duty of worship and obedience is from the example of the mercy of God toward sincere worshippers on the one hand and justice toward them that followed mens inventions in Religion in the wildernesse or afterward on the other hand Whence learne 1. The same God the same Mediator the same Covenant of grace belong to the true Church both in former latter ages Thou answeredst them O Lord our God 2. Albeit the Lord give foâ—…th his Ordinances most holy and perfect to direct men in their worshipping yet so perverse is mens corrupt nature as from time to time they are devising devices and following their own inventions as here is imported 3. As the Lord is very merciful to his people when they continue in his fear so is he just to correct them when they pollute Religion Thou tookest vengeance of their inventions 4. Penitent sinners although plagued for their sin yet were never refused forgivenesse of sin when they prayed and sought unto God for it Thou wast a God that forgavest them though thou tookest vengeance of their inventions 5. Plagued inflicted for sin upon Gods people are not punishments satisfactory unto justice but means of correction serving to drive men to repentance and to seeking of mercy and may well stand with forgivenesse of sins for Gâ—…d can both plague sinners to drive them to repentance and forgive their sin when they do repent Thou wast a God that forgavâ—… them though thou tookest vengeance of their inventions Ver. 9. Exalt the LORD our God and worship at his holy hill for the LORD our God is holy The fourth exhortation to glorify God wherein he doth expound what he meaneth by the footstool of the Lord spoken of ver 5. to wit mount Sion the holy hill where the Ark was adding the same reason of the exhortation which was was before because the Lord our God is holy Whence learn 1. It is a part of our exalting of the true God to joyne with his true Church and to offer unto him with others such worship as he doth prescribe Exalt the Lord our God and worship at his holy hill 2. The Lords holinesse requireth of all men the exaltation of his Name and subjection to his Ordinances neither can his holinesse suffer any other worship then what he himselfe doth appoint Worship at his holy hill for the Lord our God is holy 3. The holinesse of God and the untainted glory of all his attributes is both the glory and comfort of his people who are in Covenant with him and a motive also to them to invite all men to the fellowship of his service with themselves Exalt the Lord our God for the Lord our God is holy PSAL. C. A Psalme of praise THe title of the Psalm sheweth the sum and scope thereof to be for stirring up of the whole Church to praise God cheerfully unto which duty all are exhorted once ver 1 2. for three reasons First because he is God Secondly because we are his creatures Thirdly because we are his covenanted people or members of the visible Church whereof he taketh care as a Pastor doth of his own flock ver 3. And again all are exhorted to thank praise and blesse him ver 4. And that for his goodnesse mercy and truth ver 5. Ver. 1. MAke a joyfull noise unto the LORD all ye lands 2. Serve the LORD with gladnesse come before his presence with singing From the first exhortation to praise God Learne 1. The dâ—…y of the Church visible in all her particular meetings in every place how largely soever God shall extend it is to accept the offer of the grace of God joyfully and to acknowledge the glorious riches of the graee of God which he offereth unto them in the Gospell Make a joyfull noise unto the Lord all ye lands or all the earth 2. As we ought to accept of the offer of the grace of God joyfully't so should we also dedicate our selves to Gods service heartily as he calleth for it because according to the Gospel our persons and service are
accepted imperfections pitied our sins pardoned and our holy endeavours are graciously rewarded Serve the Lord with gladnesse 3. Our joy should be stirred up and expressed by singing of Psalmes especially when we come to the assemblies or publick meetings wherein the Lord hath promised to give his presence with his own Ordinances Come before his presence with singing Ver. 3. Know ye that the LORD he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture From the reasons of this exhortation Learne 1. Such is our natural Atheisme that we have need again and again to be instructed that the Lord is God of whom and through whom and for whom are all things Know ye that the Lord he is God 2. If we did consider well that we are Gods creatures it were a forcible motive unto us to employ in Gods service whatsoever we have of God life motion being and gifts and to beware to make any thing we have of God a weapon of unrighteousnesse for fighting against him and of this consideration we have need to be put in minde and to be stirred up to the duty He it is that hath made us 3. The glory of our regeneration or new creation belongeth unto God no lesse then the glory of our creation and natural birth and it is no lesse madnesse to ascribe the work of our regeneration to our own power then to ascribe our first â—…tion to our selves for in both respects here it is said that 〈◊〉 is â—…e that made us and not we our selves 4. As the Lords people should stirre up themselves to more thankful service unto God as their relations unto God and obligations to him as their King and Pastor are joyned so may they expect from God for their encouragement whatsoever is needful to a people or a flock to haveâ—… from a good King and faithful Pastor We are his people and sheep of his pasture Ver. 2. Enter into his gates with thanksgiving and in into his coursâ—… with with praise be thankeful unto him and blesse his Name From the repetition of the exhortation Learne 1. It is our duty in our approaches unto God specially for any solemne service to consider what rich benefits we have from him that thereby we may be stirred up unto the more hearty acknowledgement of his favours Enter into his gates with thanksgiving 2. â—…s the Lords benefits to us should be looked upon in our addressâ—…s unto him so also his glorious attributes and his workes answerable thereto should be considered whereby we may be the better disposed to give unto him glory in all respects Enter into his coâ—…s with praise 3. The more we look upon Gods praises the more shall we see our own riches and the solidity of our blessednesse in him and the reasons to move us to thank and blesse him Be thankfull unto him and blesse his Name Ver. 5. For the LORD is good his mercy is everlasting and his truth endureth to all generations From the reasons subjoyned to the second exhortation to praise the Lord Learne 1. It is a matter of perpetual praise of God and of thanksgiving and blessing of him that as he is alsufficient in himselfe so he is also communicative of his riches unto his creatureas and unto us his own people most of all Blesse his Name for the Lord is good 2. Albeit we be sinfull and deserve to be cut off in justice from the benefits which Gods goodnesse might bestow upon us yet the course of his pardoning mercy renewing the remission of sin to us as oft as we come to him in his Christ doth keep the channel of his goodnesse open and clear to us that it may run toward us for ever His mercy is everlasting 3. The Covenant of grace set down in the Scriptures of the Old and New Testament with the legacie of so many rich Promiseâ—…erving to strengthen the faith of every weak believer doth make the matter of Gods praise and of his peoples joyes so sure that how sad soever our spirits may be when we look to our selves yet we shall have matter of praising thanking and blessiug God when we look to his goodnesse and mercy and to what he hath for our comfort said in the Word of his everlasting truth Be thankfull unto him and blesse his Name for the Lord is good his mercy is everlasting and his truth endureth to all generations Amen FINIS