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
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
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
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
the righteousnesse of the Redeemer Thou hast covered all their sinne 8. As while sin unrepented and unforgiven remaineth wrath also remaineth so when sinne it taken away Gods wrath also is taken away when God forgiveth sin he takes away the punishment of sin for after he hath said Thou hast covered all their sin he subjoyneth Thou hast taken away all thy wrath thou hast turned from the â—…nesse of thine anger 9. As the conscience of sin and feeling of wrath lying on and fearing the growth of it do much hinder the guilty from confident approach unto God so the seen experiences of Gods drawing of those barres in formâ—… times do open the door to afflicted sinners confidently to come and seek mercy as here the Psalmist doth teach us in his making of this preface to his following prayer Ver. 4. Turn us O God of our salvation and cause thine anger towards us to cease 5. Wilt thou be angry with us for ever wilt thâ—… draw out thine anger to all generations In the next place upon the foresaid grounds the Church afflicted prayeth for grace to repent that so remission of siâ—… and removing of wrath may follow Whence learn 1. Whosoever in a Church afflicted are sensible of their own and thâ—… Churches sinnes should deal with God for giving repentance to his back-sliding people and to encrease their own repentance before they seek removal of the tokens of wrath as here the godly do pray in the first place Turn us O God 2. The Lords Covenant with his people for everlasting salvation is a ground to pray and hope for temporal deliverance from God who hath power and wayes of his own how to save when we see no event Turn us saith he O God of our salvation 3. When God giveth grace to a people to repent and turn to him the tokens of his wrath will be removed also or be so changed as they shall be no more effects of wrath therefore joyneth he with Turn 〈◊〉 this petition also And cause thine anger toward us to cease 4. The anger of the Lord toward his people is but temporal and for a moment in comparison of deservings albeit it seem to endure long and the beleever may be perswaded that it shall not continue against supplicants long for Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations doth import so much that his anger could not be perpetual Ver. 6. Wilt thou not revive us again that thy people may rejoyce in thee 7. Shew us thy mercy O LORD and grant us thy salvation In the third place he prayeth for some relief from the distress wherein they were for the time and putteth his petition out of question by this interrogation because Gods purpose and pleasure was that his people should have joy in their God and thereupon he requesteth for new tokens of mercy from the ground of his Covenant with them for salvation Whence learn 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour so it is life to be clear that we are in favour with God and as such who have had the sense of Gods favour cannot endure to want it so shall they have it restored Wilt thou not revive us again 2. Because plagues and wrath upon Gods people are temporal they may look certainly for a change to the better and after they have smarted for their sins for a while yet may expect to be restored to joy and comfort again Wilt thou not revive us again that thy people may rejoyce in thee 3. When God changeth the chear of his people their joy should not be in the gift but in the Giver That thy people may rejoyce in thee 4. Albeit the dear children of God for whom mercy and salvation is appointed may be destitute of the sight and evidence of both yet must they beleeve both claim both and hope for the manifestation of both unto them shew 〈◊〉 thy mercy O Lord c. grant us thy salvation 5. As mercy is the cause of salvation temporal and eternal and no merit in us so must he who looks for salvation of either sort make mercy his plea and no good in himself Shew us thy mercy O Lord and grant us thy salvation Ver. 8. I will heare what God the LORD will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly In the latter part of the Psalm is the answer of this prayer which the Psalmist doth expect and receive by way of prophecy of five sweet effects of Gods mercy to his people whereof the first is peace and reconciliation and removing the tokens of his wrath Whence learn 1. The prayer of a beleever put up to our everliving Lord is not a vain work of pouring out words in the aire but a profitable exercise of faith grounded upon Gods Word and goodnesse whereof he may expect certainly a return I will hear what the Lord will say 2. Comfortable promises will suffice the beleever who if he know what the Lord doth say he will be clear also what the Lord will do I will hear what the Lord will say 3. Albeit Gods people be under the sense of wrath yet the Lord will comfort them after seeking grace of him he will speak peace to his people 4. Those who indeed do minde true holinesse are Gods people to whom the Lord will speak peace and for whose cause the society wherein they are shall partake of the fruits of Gods favour to them he will speake peace to his people and to his Saints 5. As the interruption of our peace with God is procured by our folly or foolish following of the vanities which allure unto sin and divert us from coâ—…munion with God so the restoring of us to peace must come 〈◊〉 our forsaking of those sinful and foolish courses which haâ—… procured wrath and the way to keep us in that peace is not 〈◊〉 return to these courses again and this is the very end both of Godâ—… correcting of us and of his restoring of us to peace that we sinne not as before He will speak peace to his Saints but let them 〈◊〉 return again to folly Ver. 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The second effect of mercy to his Saints is the nearnesse of free salvation in Christ who is the glory of the land of Iudâ—… where he was borne and the glory of that land whatsoever it is wherein his Saints and he amongst his Saints do dwell Whence learn 1. The heires of the promises are only such as do study to please God and to eschew provoking of him for the answer of the former prayer and the word of Promise and Prophecie here is made in favour only of them that fear him 2. There is no satisfactory deliverance to the afflicted beleever labouring under the sense
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
How long shall the wicked how long shall the wicked triumph and all the workers of iniquity boast themselves Ver. 5. They break in pieces thy people O LORD and afflict thine heritage 6. They slay the widow and the stranger and murder the fatherlesse 7. Yet they say The LORD shall not see neither shall the God of Iacob regard it The wickednesse of the oppressours is here described more particularly by their cruelty against such as humanity would spare such as are the Lords harmlesse people the widow fatherlesse and stranger whom the oppressours abuse without all fear of GOD who doth behold them Whence learn 1 When wicked men haters of piety within the Church get power in their hand they will be more cruell enemies then men use to be who have only humanity and civility and want profession of Religion They break in pieces thy people O LORD and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse 2. The more relations a people hath unto God it is the more wickednesse to oppresse them and the more dangerous for the oppressours for they have an owner which others have not even the Lord They break in pieces thy people and afflict thine heritage 3 It is not profession but practice which witnesseth what impression the Deity hath upon mens spirits oppression of such as God hath promised to protect speaketh blasphemy of God in effect They say The Lord shall not see 4. Oppression of the just doth cauterize the conscience exâ—…inguish the sense of a Deity and maketh the oppressour secure and fearlesse of judgement Yet they say The Lord shall not see neither shall the God of Iacob regard it Ver. 8. Understand ye brutish among the people and ye fooles when will ye be wise 9. He that planted the eare shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathens shall not he correct he that teacheth man knowledge shall not he know 11 The LORD knoweth the thoughts of man that they are vanity By way of rebuking the Atheisme of the oppressour vers 8. he giveth the first ground of comfort unto the godly from the attributes of God as Gods wisdome ver 9. and from his justice against â—…ffenders and from his care of instructing his people to be wise by all means ver 10. and from his disestimation of mens vaine thoughts ver 11. Whence learn 1. The wisdome of wicked oppressours is brutish follie however they themselves or others do esteem of them and whatsoever high thoughts the wicked have of themselves or others have of them for their high place yet they are notwithstanding all their honour nothing in Gods estimation but as the meanest of the people yea as the beasts that perish understand ye brutish among the people 2. The wicked within the visible Church have this advantage over those that are without that in Gods long-suffering they have time to repent and admonition to be wise for gaining of their souls or clearing of Gods justice in their condemnation for here they are spoken to Ye fooles when will ye be â—…ise 3. The knowledge which wicked men do seem to have or pretend to have of God is nothing but a base conceit of God as if he were a dead Idol which neither heareth nor seeth for this the Psalmists instruction given to them doth impoâ—…t He that planted the care shall he not hear 4. Beside what the Word doth teach of God his Works also do teach convincingly what he is He that planted the care shall he not heâ—…r he thâ—… formed the eye shall he not see 5. â—…he Lord ruleth among the Heathen and chastiseth them when they sin against the law written in their hearts He chastiseth the heathen 6 The judgements which the Lord executeth among the Hâ—…then is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church which draweth much reaâ—…er unto him He that chastiseth the heathen shall â—…e not correct 7. The diverse measures of wit learning prudence and wisâ—…ome which God doth bestow upon men is sufficient to prove how incomprehensible his own fâ—…tain-wisdome is He that teacheth man knowledge shall he not know 8. It is a matter of great consolation to the godly in their oppression to know tâ—…at their oppressours are fooles and that God in his wisdome is over-ruling all confusions and leading them and their thoughts unto wise ends as â—…ere the Psalmist 〈◊〉 the Chuâ—…ch The Lord knowâ—…th the thoughts of man 9. The enemies of godlinesse and persecuters of the godly are at a â—…hreefold diâ—…advantage First they do not put God upon their counsâ—…l and yet he knoweth their thoughts Next They hope to make their own standing fast and herein they are disappointed Thirdly They think that they are able to suppresse piety and that by this meanes they shall establish themselves and here also are they fooles and do deceive themselves The Lord knoweth the thoughts of man that they are vanity And this is the first consolation of the godly oppressed Ver. 12. Blessed is the man whom thou chastenest O LORD and teachest him out of thy law 13. That thou mayest give him rest from the dayes of adversity untill the pit be digged for the wicked The second consolation is from the benefit which cometh to the godly by their exercise under the crosse their temporall trouble serveth to prepare them for everlasting â—…est Whenâ—…e learne 1. The persecution of the godly by the wicked must be expounded as it is indeed the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called The Lords chastening 2. Suffering for righteousnesse is no token of Gods displeasure against a man nor part of his misery if it be well considered for Blessed is the man whom thou chastenest O Lord. 3. The exposition of a mans exercise and the meaning of the rod must be taken from Gods Word and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience Blessed is the man whom thou chastenest O Lord and teachest him out of thy law 4. When God teacheth his childe by his Word to possesse his soul in patience under the crosse then doth he also give him a sort of deliverance from the trouble yea the Lord chastising of his own and his teaching them out of his law to make the right use of it is the means whereby he doth save his own that they perish not with the world in his wrath Whom thou chastenest and teachest out of thy law That thou mayest give him rest from the dayes of adversity 5. As condemned men are suffered to live till their gallowes and grave be made ready that after their execution they may be thrust into it so are wicked men suffered to live till they fill the cup of their iniquity and till God have filled the cup of his wrath for them and this
judgements which have been executed upon disobedient unbelievers of Gods Word are mercifull and fatherly warnings of Gode children to eschew such â—…ns as carefully and really as they abhorre the punishment inflicted for them for the Lords making use of his wrath against the misbelieving and disobedient Israelites here doth teach us so much PSAL. XCVI WE fin'e 1 Chron. 16. 23. a part of this Psalm sung at the bringing up of the Ark to Sion to be in substance and almost in words alâ—…o one and the same with this which is here for as there so here the Prophet foreseeth in the Spirit the spreading of the Kingdome of Christ among the Nations And therefore first he exhorteth all people heartily to receive Christ and propagate his glory ver 1 2 3. And giveth reasons for it ver 4. 5 6. Then he repeateth and inlargeth the exhortation to glorifie God and to rejoyce in him because Christ was indeed to come among the Gentiles to reign among them righteously ver 7 8 9 10 11 12 13. Ver. 1. O Sing unto the LORD a new song sing unto the LORD all the earth 2. Sing unto the LORD blesse his Name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people From the exhortation given to all Nations to rejoyce for Christs coming among them Learne 1. As sadnesse and sorrow misery and mourning is the condition of all people till Christ the true Ark of the Covenant come unto them so Christs coming among them is the matter of the greatest joy that ever sinners did hear of for upon this ground are all here exhorted to rejoyce O sing unto the Lord. 2. As the matter of â—…oy in Christ is everlasting and shall never decay so the reason of praising of God for salvation in him is everlasting also new and fresh matter being alwayes offered of joy to us and praise to God which shall never vanish nor wax old Sing unto the Lord a new Song 3 All the earth hath interest in this Song and is obliged unto the duty of joy and praise because out of all people tongues and languages God is to gather a people to be saved Sing unto the Lord all the earth 4. We have â—…eed again and again to be stirred up to joy in Christ to praise him for we are dull and the work excellent and no man doth discharge the duty sufficiently therefore is it said the third time Sing unto the Lord. 5. The grace offered in Jesus Christ is a perpetual reason of declaring the goodnesse of God and that Christ is the fountaine of all blessednesse to them who do receive him for Blesse his Name doth import so much 6. The salvation which cometh through Christ ought to be commended as Gods salvation indeed because he devised it he purchased it and he it is that doth apply it to us and maketh us partakers of it Shew forth his salvation 7. The doctrine of salvation by Christ is the common good of mankinde and ought not to be concealed but set forth to all preached and proclaimed and spoken of by all according to their vocation and ability Shew forth his salvation from day to day 8. It is a part of the Commission given to the Ministers of the Gospel not only to teach their Congregations concerning Christ but also to have a care that they who never did heare of him may know what he is what he hath done and suffered and what good may be had by his mediation Declare his glory among the heathen 9. Nothing so glorious to God nothing so wonderful in it self as is the salvation of man by Christ to behold God saving his enemies by the incarnation sufferings and obedience of Christ the eternal Sonne of God Declare his glory among the Heathen his wonders among all people Ver. 4. For the LORD is great and greatly to be praised he is to be feared above all gods 5. For all the gods of the nations are idols but the LORD made the heavens 6. Honour and majesty are before him strength and beauty are in his sanctuary The reasons of the exhortation are because God is sovereign above all ver 4. and all other gods beside God are idols ver 5. and whatsoever is glorious is to be found in him only ver 6. Whence learn 1. None can praise God till they consider his excellencie and that his wisdom power and empire is above all created or imaginable greatnesse for The Lord is great and greatly to be praised 2. As the Lord is praise-worthy for his goodnesse and readinesse to communicate of his riches to all his creatures and most of all to his servants so is he able to punish his adversaries and all that contemn his Authority which no creature is able to do He is to be feared above all gods 3. Whosoever do not submit themselves to God and worship and obey him shall be found to serve idols and vanities whereby they can have no good but disappointment of hopes for All the gods of the Nations are idola 4. The framing of heaven and earth and the upholding and governing of all the creatures proveth that the Maker thereof is God alone and that there neither is nor can be any beside him all others who have the name of gods are idols All the gods of the heathen are â—…dols but the lord made the Heavens 5. Before a man can come to the knowledge of God he must first meet with the shining beams of his honour and majestie in his Word and in his Works for these are Apparators and Harbingers going before him Honour and majesty are before him 6. The power and glory of God is not rightly seen either to Gods praise or a mans salvation except by his own ordinances in his Church where he himself is both teacher and the substance also of what is taught Strength and beauty are in his Sanctuary Ver. 7. Give unto the LORD O ye kindreds of the people give unto the LORD glory and strength Here he repeateth and dilateth the exhortation in foure branches In the first he exhorteth to acknowledge that glory and power belong to God both in decreeing wisely and in executing timously and powerfully his own decrees in special the work of Redemption and Conversion of the Gentiles by Christ. Whence learn As it is the sinful sicknesse of natural men to take to themselves or to give unto the creatures the glory of every excellent work which is properly due to God alone so is it the part of a renewed soul to give the glory of every thing which is praise-worthy unto God alone which glory God expecteth and shall have it of the Gentiles being reconciled and instructed by the Gospel Give unto the Lord O â—…e kindreds of the people give unto the Lord glory and strength Ver. 8. Give unto the LORD the glory due unto his Name bring an offering and come into hiâ—… courts In the second branch
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 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
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
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the
Prophet when Israel was fighting with the Syrians and Edomites It may be divided into three parts in the first whereof the Psalmist prayeth for help more largely v. 1 2 3 4 5 In the second part David is made confident of the victory ver 6 7 8 9 10. In the third part he repeateth his prayer more briefly and his confidence of having the victory ver 11 12. From the Inscription Learne 1. The children of God must not think it strange to be put to wrastling striving and fighting for a promised Kingdome before they be setled in possession as David was yea the Church of Christ must resolve for such like exercises for this Psalm is given to the publike Ministers of the Church for use in all ages 2. The Church must make use of her prayers as well when she is furnished with a regular army as when she wanteth bodily armes as David teacheth the Church here 3. There is hope of victory when God by prayer is more relied upon then the army in the fields for with the Psalme the mention of the victory of the Lords hoste is set down and the slaughter of the enemy recorded That Ioab smote of Edom twelve thousand Ver. 1. O God thou hast cast us off thou hast scattered us thou hast been displeased O turne thy self to us again Of the larger prayer there are three branches the first is for reconciliation with God ver 1. The second for reparation of the decayed state of the Kingdom ver 2 3. The third for delivery and victory in the conflict with the enemy ver 4 5. In the first branch of his prayer he acknowledgeth by-gone judgements as the fruit of Gods displeasure and of the peoples provocation of God to wrath and so he prayeth that God would turn again and be reconciled to his people Whence learn 1. Terrible evils may befall the Lords people or the visible Church when they by their sinne do provoke him to wrath as was seen in the time of the Judges and in Sauls time O God thou hast cast us off thou hast scattered us 2. When God doth plague a whole Kingdome or the body of the visible Church it is not a matter of simple exercise or trial as when he bringeth trouble on some of his dear servants in the time of their upright carriage but it is for their sins and provocation of the eyes of his glory Thou hast been displeased 3. Such as would have plagues removed must acknowledge their sin and seek to be reconciled with God and in this way may they expect to finde favour O turn thy self to us again 4. Whatsoever sins the viâ—…ble Church and incorporation of Professors have done against God or whatsoever injuries they have done against the godly in assisting of persecuting powers against them yet the godly must not only not separate from them but also be ready to receive them into favour be reconciled with them forgive their former injuries joyne in Church and Camp-fellowship with them being reconciled share with them by compassion in calamities intercede with God for them as for themselves as being all of one incorporation as David the type of Christs moderate and merciful governing and a patern to all the godly did forgive those that persecuted him fought against him under King Saul and stood longest out against him when Saul was dead for David here doth say with and for the people O God thou hast scattered us O turn thy self again to us Ver. 2. Thou hast made the earth to tremble thou hast broken it heale the breaches thereof for it shaketh 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment When Saul did reigne all things went wrong the wicked abounded and vile men were exalted and God plagued the land therefore in the second branch of his prayer he prayeâ—…h for restauration of the dejected state of the Kingdome the calamities whereof he layeth forth both before and after the petition Whence learn 1. When people will not stand in awe of God and fear him he will strike them with the fear of his wrath and sense of sore judgements Thou hast made the earth to tremble 2. Warre and in speciall civil and intestine war is most able to ruine a Kingdom and like an earthquake to make ruptures and breaches in it to the renting of it in pieces Thou hast made the earth to tremble thou hast broken it 3. It is a Christian and royal vertue to seek the union of the subjects among themselves and to remove divisions of the Kingdom without the removing whereof the State can never be setled But it is a divine power to work this union effectually therefore doth he pray to God for it Heal the breaches thereof for it shaketh 4. When people will not see nor take knowledge of their sins against God and their obliged duties to him he will let them see sad spectacles of bloody warres forreign and intestine Thou hast shewâ—…d thy people hard things 5. When people have besotted themselves in their sin and have not beleeved what God hath threatened against them no wonder they know not what hand to turn them unto and be stricken with astonishment in the execution of his judgements which when they fall upon a people either suddenly or more heavily then they could have expected they put mens mindes in a confusion as if they were drunk for sudden sore and lasting judgements confound the thoughts of secure sinners so as they can make little use of the Word of God or of their wit or any other means of relief more then a drunken man overcharged with wine Thou hast made us to drink the wine of astonishment Ver. 4. Thou hast given a banner to them that fear thee that it may be displayed because of the truth Selah 5. That thy beloved may be delivered save with thy right hand and heare me In the third branch of his prayer he seeketh delivery and victory over the enemy and that because God had begun to give some hope of changing the face of affairs by raising a banner in Davids hand for the Lords cause and people Whence learn 1. When the godly are oppressed the truth of Religion and of Gods promises do lie at under like a fallen Standard and when God raiseth up instruments of their protection and comfort as here he did in bringing David to the Kingdome it is like the lifting up of an Ensign in the hand of a valiant standard bearer Thou hast given a banner to them that fear thee 2. It is for the godlies cause that mercy is shewn to a whole land Thou hast given a banner to them that fear thee 3. When the godly get up their head all their endeavour according to the utmost of their power should be to advance true Religion and the practice of it Thou hast given a banner that it may be displayed because of the truth 4. As nothing is respected by
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
soft with showres thou blessest the springing thereof 11. Thou crownest the yeer with thy goodnesse and thy paths drop fatnesse 12. They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 13. The pastures are clothed with â—…ocks the valleyes also are covered over with corn they shout for joy they also ring The ninth reason of the Lords praise is from his plentiful furnishing of food yearly for man and beast but in special for his making the promised land fruitful unto his people Israel when he shall give them rest from their enemies and peace therein after their being exercised with troubles What may be prophetical in this whole Psalme as touching the Israelites we will not here enquire nor how far the Prophet did look beyond his own and Solomons time when he said Praise waiteth for thee in Sion c. Only Hence learn general doctrines 1. The Lords blessing of the ground and making it fruitful is his coming as it were to visit it Thou visitest the earth and waterest it 2. Gods providence is then best seen when particular parts are looked upon one after another Thou waterest it thou enrichest it thoâ—…â—…parest them corn c. 3. The sending of timely rain and plentâ—… of it and after that abundance of victual should not be slightly passed over but well and carefully marked for the husbandry is all the Lords Thou preparest them corn when thou hast so provided for it 4. Second causes and the natural course of conveying benefits unto us are not rightly seen except when God the first and prime cause is seen to be nearest unto the actual disposing of them for producing the effect Thou waterest the ridges thereof abundantly c. Thou â—…ssest the springing thereof 5. From the one end of the year to the other God hath continual work about the bringing forth of the â—…ruits of the ground and gloâ—…iously doth perfect it once a year Thou crownest the year by thy goodnesse 6. Every one of the footsteps of Gods providence for the pâ—…ovision of his peoples food hath its own blessingâ—… as appeareth in the profitable use of the straw and stubble and chaffe and multiplication of the seed Thy paths drop fatnesse 7. The Lord hath a care to provide food not only for man but also 〈◊〉 beasts and not only for â—…ame beasts which are most useful for man but also for wilde beasts in the wildernesse making his rain to fall on all parts of the ground They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 8. Albeit temporal benefits be inferior to spiritual yet because unto Gods children they be appendices of the spiritual they are worthy to be taken notice of and that God should be praised for them as here the Paslmist sheweth praising God for spiritual blessings in the beginning of the Psalm and here in the end for temporal benefits 9. The plurality of Gods creatures and the comparison of Gods benefits set before our eyes are the scale musick book and noted lessons of the harmony and melody which we ought to have in our hearts in praising him yea these benefits do begin and take up the song in their own kinde that we may follow them in our kinde The pastures are clothed with flocks the valleyes also are covered over with corn they shout for joy they also sing PSAL. LVI To the chief Musician A song or Psalme THis Psalm being all of praises may be divided into three parts In the first the Psalmist exhorteth all the earth to praise God ver 1 2 3 4. and that because of the works which God did of old for his people ver 5 6. and because he is able to do the like when he pleaseth ver 7. In the second part he exhorts the Church of Israel living with him in that age to praise God for the late experience of Gods goodnesse towards them in the delivery granted to them out of their late trials troubles and sore vevations ver 8 9 10 11 12. In the third place the Prophet expresseth his own purpose of thankfulnesse unto God for the large experience which he had in particular of Gods mercies to himselfe from ver 13. to the end Ver. 1. MAke a joyful noise unto God all yee lands 2. Sing forth the honour of his Name make his praise glorious From this urgent exhortation to praise God Learn 1. As the duty of praise is most necessary and most spiritual so are we more dull and indisposed thereto then to any other exercise spiritual and had need to be stirred up thereunto therefore saith he Make a noise sing forth c 2. The Prophets of old had it revealed unto them that the Gentiles should be brought to the knowledge of God and made to worship him as Make a joyful noise unto God all ye lands importeth 3. The praise of the Lord is a task for all the world to be imployed about and a duty whereunto all are bound seeing they all do see his works and all do hold what they have of him but specially those that hear of him by his Word to whom most specially the Word doth speak Make a joyful noise all ye lands 4. Men ought to go about the work of praising God so cheerfully so wisely and so avowedly as they who do hear his praise spoken of may understand his Majesty magnificence goodnesse power and mercy Make a noise unto God sing forth the honour of his Name make his praise glorious Ver. 3. Say unto God How terrible art thou in thy works through the greatnesse of thy power shall thine enemies submit themselves unto thee 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy Name Selab Here the Psalmist as the Lords pen-man doth furnish matter and words of praising God unto the hearers and prophesieth that the fulnesse of the Gentiles shall concurre in his worship and take part in the song of his praise Whence learn 1. Because we can do nothing of our selves in this work of the Lords praise God must furnish to us matter words Say unto God How terrible c. 2. As the work of the praise of God should be done in love and confidence and sincerity and in his own strength so may it be directed to him immediately and that without flattery otherwayes then men are praised for praise properly is due to God only and no man can speak of him except in his own audience Say unto God How terrible art thou in thy works 3. The works of the Lord every one of them being rightly studied are able to affright us by discovering the incomparable dreadful and omnipotent Majesty of the worker thereof How terrible art thou in thy works 4. When the Lord is pleased to let forth his judgements on his adversaries and to let them see what he can do none of them dare stand out against him but if they be not converted
yet will they be forced to feign submission unto him Through the greatnesse of thy power shall thy enemies submit themselves to them 5. Over and above what is already accomplished of this prophecie concerning the conversion of the Gentiles a higher measure is yet to be expected in the bringing in of that number of them which the Scripture calleth the fulnesse of the Gentiles and the making all the Kingdomes of the earth to become the Lords and his Sonne Christs for this word in a greater measure then yet is come to passe must be fulfilled All the earth shall worship thee they shall sing unto thee they shall sing unto thy Name Which word doth import the revealing of the glad tidings of Jesus Christ unto them and their joyful acceptation of the Gospel and glorifying of God for it 6. As it is the Lords glory to have many praising him so should it be the joy of all that love him now to foresee the successe of Christs Kingdome as well as it was of old when it was the Churches song All the earth shall worship thee Ver. 5. Come let us see the works of God he is terrible in his doing toward the children of men 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah He pointeth out in special the Lords works already wrought for his people Whence learn 1. Albeit the Lord doth work for the delivery of the Church and his own glory yet men are so carelesse to observe his works that they can neither make use thereof for their own profit nor for Gods praise so that there is much need to stirre up our dulnesse to observe them and make right use thereof Come and see the works of God 2. Whosoever do observe the works of God which he hath wrought for his people they shall be forced to fear and admire his wonderful Acts for them and his respect unto them He is terrible in his doing toward the children of men 3. The work of redemption of his Church out of Egypt is a work one for all worthy to be made use of to the end of the world and sufficient to shew that if need be God will invert the course of nature for the good of his people and for their delivery out of difficulties He turned the sea into dry land 4. As the Lord will work wonders for the delivery of his people out of misery so will he work wonders for performing of promises to them and for bringing them to the possession of what he hath given them right unto for the drying of the river Iordan that his people might go in to possesse the promised land was a pawn and evidence of this his purpose for all time coming They went through the flood on foot 5. As all the people of God are one body and that which is done in one age to one generation doth concern all and every one to make use of it in their generation so every one in after-ages should reckon themselves one body with the Lords people in former ages and make use of Gods dealing with them as if they had been present then with them as here the Church in the Psalmists time joyneth it selfe with the Church in Ioshuahs time rejoycing in God with them at their entring into Canaan There did we rejoyce in him say they 6. Whatsoever the Lord hath done for his people in any time by-past he is able and ready to do the like for his people in any time to come He ruleth by his pouer for ever and for this cause his former Acts are perpetual evidences and pledges of like Acts to be done hereafter as need is 7. Nothing is done in any place which the Lord is not witnesse unto no plot or motion against his people which he seeth not His eyes behold the Nations 8. Albeit there will be from time to time a generation who will not submit themselves to this sovereign Ruler but will stand out against him and maligne his Church yet shall they not long prosper nor have cause of gloriation in their rebellion Let not the rebellious exalt themselves ver 8. O blesse our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to be moved 10. For thou O God hast proved us thou hast tried us as silver is tried 11. Thou broughtest us into the net thou layedst affliction upon our loines 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place In the second part of the Psalm the Psalmist exhorts the Church in his time to praise God for preserving them from extirpation in the time of their fiery trial and sore affliction under the tyranny and oppression of their enemies Whence learn 1. The Lords people in every age besides all the reasons they have to praise God for his former works want not their own particular reasons for his care providence and kindnesse to themselves in their own time to stirre up one another to blesse his Majesty O blesse our God ye people 2. It is the Churches proper priviledge and her glory above all other incorporations and societies beside to have special interest in God as her own O blesse our God 3. It is not sufficient that the Lords people acknowledge inwardly the mercies of God to themselves but it is their duty in an orderly way to bring others on to the knowledge of God and to shew to others how praise-worthy he is make the voice of his praise to be heard 4. Albeit the Lord takes many things away from his people when he is pleased to exercise them yet he keeps life in their soul some sweet communion of spirit between himself and them and doth not suffer all his people to be extirpate and rooted out from the earth Which boldeth our soul in life 5. It is great mercy to be kept from desperate courses in the time of sad calamities and to be supported under burdens that we sink not and to be prevented from denying of God or of his truth in time of persecution He suffereth not our feet to be moved 6. One end of the troubles of the Church among others is the trial of the graces of his people and purging them from their corruptions for which cause the Lord useth to bring on one trouble after another as mettal is put in the fire oftner then once For thou O God hast proved us thou hast tried 〈◊〉 as silver is tried 7. When God doth bring his Church into trial there is no escaping we must look for affliction and not dream of declining it by our own wit or skill Thou broughtest us into the net thou layedst affliction upon our â—…ines 8. It is wisdome
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
me speedily 6. An upright servant albeit he be troubled for Gods cause and do misse comfort from God yet will he not change his Master nor despaire of his favour Hide not thy face from thy servant for I am in trouble 7. It is no limitation of God to presse his hasting to help when trouble presseth us so sore as we seeme near to perish if he speedily prevent not hear me speedily Ver. 18. Draw nigh unto my soul and redeeme it deliver me because of mine enemies 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 20. Reproach hath broken my heart and I am full of heavinesse and I looked for some to take pitie but there was none and for comforters but I found none 21. They gave me alse gall for my meat and in my thirst they gave me vineger to drink In the sixth petition or sixth time he prayeth for obtaining delivery whereunto he addeth reasons taken from the inhumanity and cruelty of his enemies and desertion of his friends and want of comfort from all men Whence learn 1. As straits do serve to drive the godly more and more neer-hand to God so do they serve to prepare men for renewed sense of communion with God or for Gods sensible drawing more neer-hand to them draw neer unto my soul saith he 2. A new manifestation of Gods love to a soul is present relief and delivery whatsoever be the trouble draw neer to my soul and redeem me 3. In the delivery of Gods children from the hand of persecutors the Lord doth look not onely to the necessity of his children but also to the insolent pride of the enemies in case they should prevaile deliver me because of mine enemies 4. The consideration of Gods being witnesse to all the sufferings of the Saints is a ground of patience under trouble and of hope to be delivâ—…red Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 5 Before a beleever once entered in sufferings and put upon his trialls be delivered he shall be made very sensible of the weight of â—…rouble specially of reproaches and of his own weaknesse to bear the burden of the crosse alone Reproach hath broken my heart and I am full of heavinesse 6. As a persecuted Saint may possibly be deprived of all common comfort pity and help from men so the lesse their comfort be on earth they may look for the more and readier comfort from God I looked for some to take pity and there was nonâ—… and for comforters but I found none 7. As the wicked are ready to adde affliction to affliction unto the godly so must the godly ever look for it yea they must not think it strange to finde the meanes of natural life and ordiâ—…ary refreshments of the body made bitter to them by persecution They gave me gall for my meat â—…hat is they made my natural refreshments tastelesse yea and bitter to me they gave me caâ—…se of grief instead of comforting me 8. As all the sufferings of the Saints are but shadowes of the sufferings of Christ so are they all mitigated and sanctified in the sufferings of Christ upon whom all the sufferingâ—… mentioned in this Psalme were foretold that they should fall for expiation of the sin and sanctifying the crosses of all his followers In my thirst they gave me vineger to drink was a Prophecy of Christs suffering on the Crosse. Ver. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap 23. Let their eyes be darkend that they see not and make their loines continually to shake 24. Pour out thine indignatian upon them and let thy wrathful anger take hold of them 25. Let their habitation be desolate and let none dwell in their tents This is the second part of the Psalme wherein the Prophet as a type of Christ by way of imprecation against his malicious enemies prophesieth of the vengeance of God against all obstinate adversaries and malicious persecutors of him whether in his own person or in his members and denounceth ten plagues or effects of Gods wrath to come upon them for their wickedness The first whereof is this God shall curse all the comforts of this life unto the obstinate adversaries of Christ and of his followers all these comforts shall serve to harden their hearts in sinne and lengthen their life therein till they fill up the measure of their iniquities Let theiâ—… table become a snare before them The second plague all the meanes appointed for mens conversion and salvation shall turne for the aggravating of their sinne and just damnation and as all things work together for the good of those that love God so shall all things work for the wo and wrack of Gods enemies That which should have been for their welfare let it become a trap The third plague they shall not perceive the true intent of Gods work nor consider the day of their visitation Let their eâ—…es be darkened that they see not The fourth plague there shall be no peace to the wicked but as even in laughter their heart shall be sorrowful so also their conscience for fear shall never dare to abide the light of the Lords Word to be examined by it and even in their greatest prosperity they shall have perpetual secret fear smother it as they will make their loines continually to shake The fifth plague the threatened wrath of God shall be fully executed against them and never depart from them when it is once poured out Poure out thy indignation on them and let thy wrathful anger take hold of them The sixth plague is the curse of God shall be on their houses and posterity and the place they have dwelt in shall be abhorred Let their habitation be desolate and let none dwell in their tents Ver. 26. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded He giveth a reason of those fearful imprecations on Christs adversaries because they are cruel in their persecution of him and of the godly even in the time of their affliction otherwayes sent by God Whence learn 1. It consisteth well with the love of God to his children even his only begotten Sonne Jesus Christ not being excepted to exercise them with sad calamities for bringing to passe the work of mans Redemption by Christ and for perfecting of the sanctification and salvation of the redeemed by Christ of all of whom now and then it may be said to God Thou hast smitten him and they are those whom thou hast wounded 2. Whatsoever may be the reason of the Lords smiting and wounding his own children yet their wicked enemies have no just reason to maligne them or to trouble them and therefore their troubling of Gods children is persecution They persecute him whom thou hast smitten 3. The very talking and
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.
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
supplied with a greater strength from God My heart and my flesh fail me but God is the strength of â—…y heart 5. Every man seeketh something for his portion some one thing in the creature some another but the believers portion is the Lord himselfe and no lesse will content him The Lord is the strength of my heart and my portion 6. This is the Believers advantage above all that do seek their blessednesse in the creature for his portion is the eternal God and he is made an everlasting enjoyer of him God is my portion for ever Ver. 27. For lo they that are farre from thee shall perish thou hast destroyed all them that go a whoring from thee The fifth use is his resolution to draw nearer unto God the reasons of which resolution are two one because they perish who do not draw near to God ver 27. The other is great advantâ—…ge is to be had by drawing near to him ver 28. Whence leaâ—…n 1. The Lords childe doth profit by hardest exercises and hâ—… tentations being resisted by faith do leave him in better case then they did finde him his knowledge of Gods ways his faith his love to God and hatred of wicked courses are augmented as in this example is to be seen 2. They whose confidence â—…ffections course of life and actions do run toward and cleave unto the creature do deparâ—… from God more and more for here they are said to be fâ—…rre from God and they that depart from God do draw near to eternal perdition They that are farre from thee shall pâ—…rish And howsoever this truth be not believed yet it is as sure and certain as if it were seen with our eyes For â—…o they that are farre from thee shall perish 3. A chaste soule â—…ath no choice no love to delight it selfe in contentedly except God no confidence to rest it selfe upon but God And whosoever do seek their delight and satisfaction in the creature especially if they be members of the visible Church in Coveâ—…ant with God they are adulterers They go a whoring from God and they shall not finde felicity in the creatures but perdition no lesse certainly then if it were already past Thou hast destroyed all them that go a whoring from thee Ver. 28. But it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works In this verse he giveth the other reason of his adherence unto God from the advantage he findeth by so doing and closeth the Psalm with the sixth use of his experience which is the fixing of his faith on God that his experiences may be more and more frequent and he may be a fitter instrument to glorify God Whence learn 1. The right use of the perishing of the wicked is to be more holy and to seek nearer communion with God as our only blessednesse how many soever depart from him They shall perish who are farre from thee but it is good for me to draw near to God 2. No man is so near in communion with God in this life but there is a further degree to be aimed at and possibly to be found as there are degrees of departing from God so also degrees of coming near unto him and the better for us the nearer we draw It is good for me to draw neâ—… to God 3. The use of all assaults against our faith is more and more to fixe our â—…ith and confidence on God for this is the use the Psalmist doâ—…h make of the assault spoken of in this Psalm I have put my trust in the Lord God 4. None but a Believer can discern the Lord working it is only faith that giveth a right construction unto all the Lords works only faith makes men fit instruments to glorify God I 〈◊〉 put my trust in the Lord God that I may declare all thy works 5. As the Believer is the best observer of Gods workâ—… and sittest to set them forth before others so he is the man of greatest experience and he of all men is filled with most matter of Gods praise for the Lord never disappoints the believer but makes him â—…ave new proofs of his wonderful wisdome power and goodnesse so doth the Psalmist lay his reckoning I have put 〈◊〉 trust in the Lord God that I may declare all thy works PSAL. LXXIV Maschil of Asaph OF this Psalm there are three parts In the first the pitiful lamentation of the Church presented unto God because of the destruction of Ierusalem and burning of the Temple by the Chaldeans to ver 11. In the next is the strengthening of the saith and hope of Gods people that God would send a delivery to ver 18. In the third there are sundry petitions for relief of his people restitution of his own work and suppression of his enemies to the end of the Psalm Ver. 1. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture 2. Remember thy congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this monnt Sion wherein thou hast dwelt In the first part of the Psalm there is a lamentation and prayer for reliefe in general ver 1 2. Secondly a complaint against the enemy laying forth before God the desolation which the Chaldeans had made especially in destroying the Temple ver 3 4 5 6 7 8 9. And thirdly a prayer unto God for vengeance upon them for their paines ver 10 11. From the lamentation and prayer for relief in general Learâ—… 1. In all judgements inflicted by whatsoever instruments the Lords people must look first to God and albeit wrath and fâ—…r of utter wrath do stare them in the face as hardly it can be otherwayes when God putteth hand in his own Temple and taketh away all the tokens of his presence from among a people and seemeth to cast them utterly oft yet must they make their address to God how angry soever he seem to be as here the Church under this sad judgement doth saying O God why hast thou cast uâ—… off 2. In the point of casting off and fear of casting off for ever the Lord craveth no yielding or submission to the pressing thoughts thereof but will allow us to call in question every appearance of any such purpose of God and to debate that point with him and not to endure utter casting off yea and to say Why hast thou cast us off for ever whether it be our own particular case or the case of the visible Church ours and others case with us who cannot endure to be separate from God 3. When the wrath of the Lord is kindled against his people all that they do see doth seem to be but the beginning of more wrath as smoak is but the beginning of burning Why doth thine anger smoak against thy sheep 4. Albeit we by our sins have provoked the Lord to fall upon us as
〈◊〉 enemies yet must we not quit the least relation no not of 〈◊〉 external Covenant between God and us but make use of it for supporting of our faith in him as here Why doth thine anger smoake against the sheep of thy pasture that is thy Church and people the care of whom thou hast taken as a shepherd over his flock 5. The Believers asking Why is no quarrelling nor is any speech of the Saintâ—… unto God a quarrelling which endeth or resolveth in petition and supplication as this doth wherein after their asking Why they turn themselves to supplication and do pray Remember thy congregation 6. Let the Lord do to his people what he pleaseth they must pray unto him and make use of all the bâ—…nds between him and them as here the Church doth pleading 1. That they are by outward Covenant his Church consecrated unto him Remember thy congregation And 2. That they are his purchase by paying price and conquest Thy congregation which thou hast purchased And 3. That they have been in his possession for a long time Which thou hast purchased of old And 4. That the Lord had taken them into manuring as a piece of land measured out by line or rod and his inheritance not to dispose or put away The rod of thine inheritance And 5. That he had granted deliverances out of straits before The inheritance which thou hast redeemed And 6. That he had taken up house amongst them in his publick ordinances This mount Sioâ—… wherein thou hast dwelt Ver. 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in the sanctuary 4. Thine enemies roare in the midst of thy congregations they set up their ensignes for signes 5. A man was famous according as he had lifted up axes upon the thick trees 6. But now they break down the carved work thereof at once with axes and hammers 7. They have cast fire into thy sanctuary they have defiled by casting down the dwelling place of thy Name to the ground 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land 9. We see noâ—… our signes there is no more any prophet neither is there among us any that knoweth how long In the complaint he desireth the Lord to come and see and to take order with the desolation made by the enemies in his land and specially in the Temple ver 3. What insolent domineering of them was over his people yea over God himselfe so farre as their listed up banner against him could do ver 4. Each of them thinking it as great matter of commendation to them to throw down the Temple as ever it was for any man to build it or prepare materials for it ver 5 6. How they had burnt and demolished the Lords house ver 7. with a resolution to root out his people according as they had burnt all their Synagogues in the land ver 8. And how there was no appearance of comfort or delivery from this calamity ver 9. Whence learn 1. All the evils which the enemy doth unto Gods Church proceed from the Lords desertion of and departing from his people who have provoked him to wrath for this prayer Lift up thy feet or come and see doth import his departure and leaving his people naked without his protection 2. Albeit the Lord doth seem to turn his back depart far away from his own people when they do provoke him to anger and to let their enemies do unto them what they please yet will he be entreated by his people to come again and see and pity the desolation brought upon them and punish the instruments of it Lift up thy feet unto the perpetual desolations that is Lord come speedily and see what desolations thy enemies have made amongst us and pity and relieve us by thy manifested presence 3. Among all the calamities of Gods people nothing doth afflict them so much as the â—…nsolent profaâ—…ation of the worship and Name of God among them for here in the first petition they lament the abusing of the Temple Even all that the enemies have done wickedly in the Sanctuary and then do insist most upon this 4. When the wicked are leâ—… loose upon Gods people they are most insolent cruel and savage in their carriage toward them Thy enemies roare in the midst of thy congregations 5. It will not suffice the enemies of the Church to insult over Gods people but they will insult over their way of religion and over God whom they worship They set up their ensignes for signes they display their banner upon the ruines of the Temple as signes of their victory over that religion which is professed there and over Gods worship there 6. When Gods people do abuse religion and do mock God in their profession of worship and do dishonour him by their carriage and conversation it is justice with God to give over his people and all the meanes of religion into the hands of his enemies to be abused by them rather then to suffer his own people to mock him continually as in this example is to be seen 7. It is a matter of a mans commendation to contribute any way to the setting up of Gods worship and ordinances in a land A man was famous according as he had lifted up axes upon the thick trees that is as he had cut down timber out of Lebanon Wood to build the Lords Temple withall 8. When the Lord is provoked by his peoples evil carriage towards him no wonder he let the work of edification or reformation of religion go as fast down amongst them as ever it rose up as the Church of the Jewes did feel by experience when now the enemies did break down the carved work of the Temple at once with axes and hammers much more speedily then it was builded They have cast fire into the Sanctuaâ—…y they have defiled by casting down the dwelling place of thy Name to the ground This the Lord chused to permit rather then to suffer his people still to mock religion and still to abuse the Temple and make it a shelter for them to trust in against all Gods threatnings so long as it did stand 9. Albeit the Lords minde be onely to correct his people by letting them see their provocation in the judgements brought upon them yet the enemies whom he useth as instruments in their correction do minde their utter destruction and the rooting of them out of the world They said in their hearts Let us destroy them 10. When the enemies of religion cannot kill all the worshippers of God yet will they labour to mar the means of their assembling for publick worship so farre as they can for after they have said Let us destroy them together it is subjoyned They have burnt up all the Synagogues of God in the land that is all the houses built for the weekly assembling of the people unto
wrath were reserved for the wicked ver 8. Fourthly he promiseth to praise God continually for casting down the wicked and exalting of the godly ver 9 10. Ver. 1. VNto thee O God do we give thanks unto thee do we give thanks for that thy Name is neare thy wonderous works declare From his thanksgiving Learne 1. The Church of God should take out of his hand every beginning of mercies and deliverances with affectionate and frequent thanksgiving Unto thee O Lord do we give thanks unto thee do we give thanks 2. As the Lord is described in his Word so will he be found in his works to wit near at hand and ready to help his people as they stand in need We do give thanks because thy Name is near for this is the neernesse of Gods Name when his powerful gracious selt presence is answerable to what is said of him in his Word 3. Whensoever the Lord doth shew himself for his Churches comfort he doth it in some wonderful means in one respect or other that is a farre other way then any could have expected That thy Name is near thy wondrous works declare Ver. 2. When I shall receive the congregation I will judge uprightly 3. The earth and all the inhabitants thereof are dissolved I be are up the pillars of it Selah From Davids undertaking to govern the Kingdom well when it came all in his power Learne 1. Possession in part of promises made to us doth give good hope to have the whole of what is promised in possession also for When I shall receive the Congregation presupposeth his certain hope and expectation to have it 2. He that is advanced to a civil Kingdom consisting of people in Covenant with God he hath gotten charge to nourish the Church and to procure whatsoever a King civilly can procure to a Church that his subjects may be all of them Gods Church therefore David saith not When I receive the Kingdome but when I receive the Congregation or the Church 3. Foresight of a charge whereunto a man is likely to be called should make him prepare himself and resolve before-hand for doing the duties of that calling as David did before he was possessed in the Kingdome When I shall receive the Congregation I shall judge uprightly 4. When a land is destitute of godly and gracious Governours the whole countrey is left loose both in the matter of Religion and of civil Justice as was seen in Sauls time before David was setled The earth and all the inhabitants thereof are dissolved 5. Kingdomes and Common-wealths have their pillars whereupon they should stand to wit religious and righteous government for I will judge uprightly in the second verse is as good as I will heare up the pillars thereof in the third verse 6. Those that minde the reformation of a land should be sensible of the desolation of it and have not only will but also skill and place of power to 〈◊〉 matters in a right frame as here the Psalmist after saying The land and all the inhabitants thereof are dissolved addeth I bear up or shall beare up the pillars of it And here whatsoever David speaketh or could say was but a shadow of what is to be found in Christ of whom he is a type For the Kingdom and Countrey is ill guided where Christ doth not reign but whâ—… people do subject themselves to him he sets the Kingdom oâ—… Countrey upon true pillars and sustaineth all by his power Ver. 4. I said unto the fooles Deal not foolishly and to the wicked Lift not up the horne 5. Lift not up your horne on high speak not with a stiffe neck In the third place he calleth to minde his own prophecy of the change of affairs and advertisement given by him before to his adversaries not to behave themselves so insolently as they did Whence learn 1. Even in time of trouble the godly by the light of Gods Word may be enabled to foresee and prophecie of the overturning of the wicked from the top of their preserment I said unto the fools Deal not so foolishly saith the Psalmi 2. When the prophecie uâ—…ed according to Gods Word is like to take effect it is no small comfort for beleevers to call to remembrance acts of their beleeving before-hand what they do see in their own time I said to the foolish Deal not so foolishly is a sort of triumph over his enemies here 3. Such as are acquaintâ—…d with true wisdom do justly account all wicked men to be fooles forsakers of Gods teaching and followers of their owne wit and will to the ruine of their own bodies soules houses and same I said unto the fooles 4. The fruit of a wicked mans prosperity is pride vain-glory audacious boasting against the godly wherein they grow more and more insolent against all warnings of Gods Word as this reproof importeth Deal nâ—… foolishly lift not up the horn list it not on high speak not with a stiffe neck Ver. 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Iudge he putteth down one and setteth up another From the first reason of his admonition unto the wicked Learne 1. As the cause of mens pride in a wicked course is tâ—… forgetting of God and of his government in the world on the one hand and a strong conâ—… of their own ability to coâ—… 〈◊〉 designes by their own wâ—… power and industry oâ—… the 〈◊〉 theâ—… hand so the way of wisdom to remedy the evil is to consider that God doth govern the world and that men are nothing but what he pleaseth to make of them Promotion cometh neither from the East nor from the West nor from the South that is howsoever or from whence soever preferment to places of power in the world seemeth to come yet the disposing of places is from a higher hand 2. Places of power and preferment are disposed of only by the wise and righteous pleasure and determination of the supreme Ruler of the world But God is Iudge He opposeth God the Judge his determination unto all the appearances from second causes 3. As God hath a minde for the glory of his grace to try or to correct or to comfort and imploy some men in his service so he putteth them down or setteth them up and as he hath a minde to have the glory of his justice on other some so he setteth them up or putteth them down God is Iudge he putteth down one and setteth up another Ver. 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them From the second reason of the admonition given to the wicked Learn 1. As the Lord doth wisely distribute his benefits and temporal comforts among men to testifie his goodnesse to his creatures so
also afflictions and calamities are measured our by him unto men to restifie his justice and indignation against sin For in the hand of the Lord is a Cup that iâ—… a measure of affliction proportioned unto them for whom it is prepared 2. This measure of affliction ordained for each man is prepared for the time appointed like drink ready for the mouth of him to whose head the cup shall be put it is a cup with wine in it in Gods hand ready to be set to any mans head be pleaseth 3. The affliction is like strong wine quietly piercing through all the mans veines who drinketh it and cleaving fast unto him The wine is red 4. The Lord hath as it were â—…oth hot and cooling waters whereby he doth mitigate the Cup 〈◊〉 calamities to some and increaseth the sense of his fiery inâ—…nation unto others It is full of mixture or it is perfectly mixed as the case requireth 5. What is each mans measure of calamities how mixed when it is executed all is in Gods dispensation He poureth forth of the same into the mouth and â—…lly of every person as he pleaseth 6. The calamities of the wicked do follow oft-times alter that the godly have drunk the first draughts of the Lords Cup It is toward the bottom and drâ—…ga when the wicked drink the hottest wrath and heaviest indignation is reserved for them and none of them shall escape how long soever their judgement shall be delayed But the dregs thereof all the wicked of the earth shall drink 7. The wicked shall be no lesse accessory to the drawing on of their own calamities then he that wringeth the dregs to draw out more liquor for himself to drink is accessory to his own drunkennesse and damage The dregs thereof all the wicked of the earth shall wring them out and drink them their vanity pride greedinesse lust ambition envie and pleasant courses of sinning wherein they delight themselves while they are drinking in iniquity as an oxe doth water shall be their destruction as in the point of merit so also in the point of meanes of their owne overthrow Ver. 9. But I will declare for ever I will sing praises to the God of Iacob 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted In the last place he promiseth to make this holy and wise dispensation of justice upon the wicked and mercy toward the godly the matter of his song in Gods praise Whence learn 1. However matters seem to go how deep soever the godly drink of the cup of calamities yet the beleevers in God shall ever have matter of joy in God and praising of him But I will declare for ever saith the Psalmist I will sing praises to the God of Iacob yea sanctified affliction shall be a part of their joy and their praising of God 2. It doth delight the godly to be in the same Covenanr and of the same faith with those that are commended by God in the Scripture I will sing praises saith he to the God of Jacob. 3. As a sincere heart doth resolve never to weary in Gods service so may it be assured never to want matter of great joy in Gods service for 〈◊〉 he hath said I will declare for ever then he addeth I will sing praises to the God of Jacob. 4. It is the Magistrates part as they have authority in their supreme or subordinate places to cut short the power of wicked men All the hornes of the wicked also will I cut off saith David which promise he did not cease to execute by turning every man indifferently whom he did not judge to be regenerate out of his place but by taking course how every man whom he found in place should be bound to apply his power for the good of Religion and Justice as the history of Scripture doth shew and by this meanes especially did David reform the Church of Israel and this was the way of his true policy to cut off all the hornes of the wicked not to kill or banish or forfeit or put from all place of power and trust all those leading men who did oppose and maligne him under King Saul but by causing them all to concurre with him to set up true Religion and bring up the Ark to Mount Sion and to administer justice unto the subjects in their several places Thus by binding all men to Religion and Justice and ordaining that wickednesse should have no horne or power for it but all bound to be against it He cut off all the hornes of the wicked And because the civil Magistrate or Ecclesiastical Governours are able to do in their Courts externally not so much as were need the real effecting of what here is undertaken by David belongeth to the Antitype Christ for he only can say and make his words good All the hornes of the wicked will I cut off 5. The godly shall be victorious over all their wicked opposers and righteousnesse shall bear them better out and shall purchase more help and power unto them then any course the wicked do take to have their power established against them The hornes of the righteous shall be exalted PSAL. LXXVI To the chief Musician on Neginoth A Psalme or Song of Asaph THis is a Psalme of praise given forth upon occasion of some great deliverance of the Church such as was that when Sennacheribs hoste was destroyed or some other like overthrow given to the enemy The summe of the Psalme is this the Lord is glorious in hiâ—… Church and greatly to be praised by his people set down ver 1 2. The reasons given for this are six the first ver 3. the second ver 4. the third ver 5 6. the fourth ver 7. the fiâ—… ver 8 9. the sixth ver 10. the use whereof with a reason for it is set down ver 11 12. From the Inscription Learne 1. The visible Church haâ—… need to be stirâ—…ed up to the work of thanksgiving unto and praising of God no lesse then to any other duty for this duty is 〈◊〉 lesse needful no lesse spiritual no lesse difficult and disagreeiâ—… with our carnâ—…l and corrupt natural inclination then any othâ—… duty anâ—… usually is more neglected and more slighted then 〈◊〉 point of worship although frequent occasion and cause be givâ—… unto It therefore it is oftenest called for of any If we compâ—… this title wâ—…th others this is a Song 〈◊〉 Psalme taught to 〈◊〉 Church to stir her up to the praising of Goâ—… 2. God had 〈◊〉 Psalmists more sweet Singers in Israel then one Davids 〈◊〉 is not prefixed here and the matter is most suitable to a laâ—… time then his 3. We are not to be curious about the Penâ—… of Canonick Scripture The first Author is he to whom 〈◊〉 must look most and rest upon him For concerning all 〈◊〉 Hebrew â—…ible we are taught by Christ and his Apostles thâ—… 〈◊〉 was all given by
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
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
our natural inclination that neither by Gods gentle dealing with us nor by his sad judgements on others or on out selves can we be amended as is to be seen in unrenewed Israelites For all this they sinned still 5. Neither extraordinary works of mercy nor judgement nor miracles are able to convert men or turn them from their evil wayes or beget saving faith in them with whom ordinary means do not prevaile For all this they sinned still and believed not for his wondrous work 6. When all meanes are â—…ssayed and none do prevaile to bring men to repentance and reconciliation with God through faith no wonder God in his righteous judgement should cut off the impeuitent as an unâ—…ful and evill tree is cut down and cast away They sinned 〈◊〉 therefore their dayes did he consume in vanity and their yeâ—… 〈◊〉 trouble 7. By following of lusts and not seeking felicity 〈◊〉 God men do both misse the good they hoped to have by sinning and finde nothing in their way but vanity and also meet with trouble and torment which they did not fear They sinned stâ—… and believed not therefore their dayes did God consume in vanity and their yeares in trouble Ver. 34. When he slew them then they sought him and they returned and enquired early after God 35. And they remembred that God was their Rock and the High God their Redeemer 36. Neverthesse they did flatter him with their mouth and they lied unto him with their tongues 37. For their heart was not right with him neither were they sleòfast in his covenant In the seventh place he describeth some fits of their temporary faith and repentance ver 34 35. which in effect proved to be but flattery or hypocrisy and did resolve in back-sliding and apostasie ver 36 37. Whence learn 1. When men neither by the Lords liberality nor lighter chastisements can be moved to repent it is righteousnesse with God by fearfull judgements to cut off a number and to put the rest in fear of present cutting off and so to waken them out of security as here when the carnal Israelites went on in their provocations The Lord slew them 2. The sense of present devouring wrath and the â—…error of an angry God may drive men to a temporary repentance and to fâ—…king of friendship and favour with God for sparing them from wrath and present plagues and all this may be without serious repenting of sin without flying to a Mediator by saving faith without minding hearty and solid reconciliation and may proceed onely from the natural principle of fear of death and love of selfe-preservation as here When he slew them then they sought him 3. Temporary repentance may make a temporary change of a mans course of liâ—…e and carriage from the worse to the better may make him leave off his way of provocation and seek after God for a time with some diligence in the outward forms 〈◊〉 Religion as here They returned and enquired after God 〈◊〉 As there is a temporary Repentance moving from sin opâ—… temporary grounds so there is a temporary faith in many moving toward God upon temporary considerations that is drawing toward God to obtain of him sparing of their life and temporal benefits and making use of Gods goodnesse and bounty as much as serveth to a mans purpose as here They remembred that God was their Rock 5. Temporary faith may make use of Redemption so farre as may serve for deliverance from or recovery out of temporal trouble and present danger of wrath and plagues as here They remembred that the High God was their Redeemer 6. Acts of faith and repentance extracted by sore judgements fear of wrath and desire of temporal deliverance may be found to be the fruits of flattery and not of saving faith Neverthelesse they flattered him with their lips 7. Profession of faith and repentance which doth for sake sin and seek God onely for temporal reasons is but a lying unto God in effect howsoever the temporary believer and repenter may judge himselfe sound enough as here And they lied unto him with their tongues 8. When the heart or affections of a man are not set sincerely against sin and for God or toward God all the outward profession is but hypocrisy in effect and a lie as here They lied unto him with their tongues for their heart was not right with him 9. Temporary faith can produce no stedfastnesse in the Covenant or covenanted duties but make a man onely a temporizer therein as outward motives do lead him toward duties or from them Their heart was not right with God neither were they stedfast in the Covenant Ver. 38. But he being full of compassion for gave their iniquity and destroyed them not yea many a time turned he his anger away and did not stirre up all his wrath 39. For he remembred that they were but flesh a winde that passeth away and cometh not againe 40. How oft did they provoke him in the wildernesse and grieve him in the desert 41. Yea they turned back and tempted God and limited the holy One of Israel In the eighth place he sheweth the Lords mercifull sparing of his people many a time and pitying of their natural frailty because if he should have killed them they were not to live again in this world ver 38 39. notwithstanding of their frequent provocations in the wildernesse their limiting of God and taking upon them to direct God what he should do unto them ver 40 41. Whence learn 1. There is a remission of sin in regard onely of temporal judgement Lev. 4. 20. which is in effect onely the not inflicting temporall punishment upon the sinner or the not destroying of the sinner presently the persons remaining the same impenitent sinners such as was Gods pardoning here of impenitent Israel flattering and false-hearted Israel But he forgave their iniquity 2. It is not any good in the sinner but pity in God which is the cause of sparing sinners from present perdition when they provoke the Lord But he being full of compassion forgave their iniquity and destroyed them not 3 The Lord doth evidence his mercy and pity toward sinners partly by his often sparing to strike and turning away of his wrath ready to break out against them and partly by his mitigating his anger and not suffering it to break out in full force Many a time he turned his anger away and did not stirre up all his wrath 4. Let men conceit of their own naturall strength as they list yet the truth is their frailty is great They are but flesh and a vapour that passeth away and cometh not again 5. When no good at all is found in man for which God should spare him he taketh occasion of his frailty and misery whereunto man is subject to pity him For he remembred that they were flesh a wiâ—…e that passeth away and cometh not again 6. The oftner sin be repeated the greater is the provocation and the greater
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
the meanest of men and exalt them how high soever he pleaseth but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome he setteth down the mean condition of life wherefrom David was raised to the royal dignity of governing Israel He took him from the sheep solds from following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance From Ver. 72. Learn The duties and properties of a good King are these First He must resolve to be Gods servant in his charge as David was Seconly All his subjects and in special the Lords people must be cared for by him in a civil way as a flock of sheep is cared for by the Pastour David fed them Thirdly A Kings heart must be set uprightly for Gods honour and for the subjects welfare in the whole course of his government He fed them according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King â—…st deâ—… prudently with his subjects accomodating the whole â—…se of his dealing with them as their several conditions do reâ—…ire He guided them by the skilfulnesse of his hands And whatsoever measure David had of those properties were but a shadow of the perfections of Christ in his Government Fifthly neither lawes nor teaching nor miracles nor benefits nor judgments can avail unto the salvation of a people or person till they be put under the hand and guiding of Christ as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme wherein when God hath tried his people with oft repeated mercies and judgements they come to no setled estate till they be put under the Government of David who in this is 〈◊〉 type of Christ. For he closeth with this he guided them by the skilfulnesse of his hands PSAL. LXXIX A Psalme of Asaph THe scattered and captive people of God after the destruction of Ierusalem and of the Temple do put up a pitiful complaint unto God to ver 6. and do pray for a merciful reliefe to his Church and for avenging their blood upon their enemies As for the complaint in it they lament four things First the profanation and desolation of the Lords inheritance and Temple by the heathen their enemies ver 1. Secondly the barbarous cruelty and inhumanity used against them ver 2 3. Thirdly the contempt and mocking of their wicked neighbours in their misery ver 4. Fourthly â—…as they acknowledge this to proceed from Gods displeasure so they lament that it is like to be everlasting ver 5. In their prayer in the latter part of the Psalme they crave First justice upon their enemies ver 6. 7. Secondly pardon of their own sins and deliverance out of their misery for sundry reasons ver 8 9 10 11. Thirdly that God wolâ—…d reward their inhumane neighbours who mocked at their misery ver 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages Whence learn in general 1. The Church of God may be brought so low as here we see once it was 2 So many of Gods people as live to see such publike calamities and misery must not despaire of a recovery but should and may run to God and pray for the Church in affliction expecting order after consusion and after dissipation to see a gathering of Gods people again and after apparent overthrow of Religion a restoring of Gods publick worship as the example of the Psalmist in this Psalm doth teach whose courage and confidence in God for relief of the Lords people is wonderful as the condition of the Church at that time seemed to be desperate As the holy Ghost the enditer of this Psalm doth give warning here to all Churches in all ages to beware to provoke the Lord unto wrath lest he deal with them as he dealt with those Israelites so doth he give warrant to all afflicted Churches to follow the example of this afflicted Church to run to God for help for which cause he hath given this Psalme to be made use of by the Church A Psalme of Asaph Ver. 1. O God the heathen are come into thine inheritance thy holy people have they defiled they have laid Ierusalem on heapes In the first part of this Lamentation Learn 1. Albeit there be no place nor person how near and dear soever unto God exempted from judgement when they are polluted yet the wicked instruments of the judgement poured out upon the place and persons consecrated to God may justly be complained of as here we see O God the heathen are come into thine inheritance 2. When Gods people who should be holy defile themselves and Gods Ordinances it is no wonder that by prophane persons they be punished and their holy things polluted Thy holy Temple have they defiled that is they have abused it dealt with it as a vile and proâ—…ane thing 3. Albeit people in Covenant with God have disgraced their holy profession and polluted his ordinances and be justly plagued by seeing holy ordinances put over in the hands of profane men for their cause yet neither will the Lord disclaime his interest in his own ordinances nor do his people lose right and interest in God and in his ordinances when they take with their punishment and do make their addresse to God for reliefe Thy holy Temple have they defiled 4. When God giveth over religious ordinances in the hands of profane men to be abused no wonder if they that are the cause of this do suffer in their civil state also no wonder the City suffer with the Temple Ierusalem have they laid on heaps Ver. 2. The dead bodies of thy servants have they given to be meat unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth 3. Their blood have they shed like water round about Ierusalem and there was none to bury them From the second part of the lamentation and complaintâ—… Learn 1. Falling in battel before the enemies may prove that God hath a just cause against the party overcome but cannot prove that the victors cause is good presuppose both parties had appealed to God for there the heathen do overcome and the Lords servants and Saints are slaine and they who are lest alive do complaine of the victors and take with their punishment at Gods hand who doth follow his own quarrel as he pleaseth and will not at mens pleasure sit down and decide appellations when they call to him or stand unto 〈◊〉 time set down by men to him to determine their controversie O God the 〈◊〉 are come into thine inheritance c. The dead bodies of thy servants have they given to be meat to the fowles aâ—… Heavy and fearful are the judgements temporal which may come upon Gods people when they have provoked God to wrath against them for their sinnes even such as are here
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
again O God of hosts and cause thy face to shine and we shall be saved In the second place the Church lamenteth the Lords wrath manifested first in answering their prayers with indignation ver 4. Secondly by increasing of their woful misery without consolation ver 5. And thirdly by making them the matter of their enemies strife among themselves which of them should have meanest Hebrewes to be their slaves and the object of their enemies sport when they had parted the prey among them ver 6. After which he repeateth the former prayer for Repentance and for delivery ver 7. From the first part of their complaint and lamentation set down ver 4. Learne 1. The people of God may in their affliction put up prayers to God which he will not accept to wit prayers for removing of judgement when they have not repented the sins which drew on the judgement yea they may pray long and be instant in such prayers and not receive a comfortable answer yea they may finde their prayers answered with evidencing of Gods displeasing such prayers How long wilt thou be angry against the prayers of thy people 2. When God doth not answer the prayers of his people in their affliction the afflied must not cease to pray on still neither may the truly godly among them cease to deal with God for his afflicted people joyned in external Covenant with them but must continue and be still instant with God as here they do For how long wilt thou be angry against the prayers of thy people is a part of their prayer notwithstanding that God seemeth angry at their prayers 3. As Gods supremacy over all the hosts of the creatures maketh his wrath more terrible to the supplicant so should it make the supplicant more instant in prayer and more loath to take a refusal to his supplication as here it doth O Lord God of hosts how long wilt thou be angry against the prayers of thy people 4. We are not alwayes to look after a present answer to our prayers but must wait on so long as God pleaseth not to answer yea it is possible that after a believer hath begun to humble himselfe God may send messenger after messenger of more and more appearance of wrath but we must resolve as to wrestle with all difficulties so also with the sense of Gods anger against us yea and that against our prayers How long wilt thou be angry against the prayers of thy people From the second part of the lamentation ver 5. Learne 1. When Gods people will not mourne for sinne in time as penitents no wonder he drive them to mourne for the fruit of their sinne in sad affliction Thou feedest them with the bread of teares 2. We are more sensible of the evill of trouble then of the evill of sinne the tears of Repentance are very rare and soon dâ—…ied up but the teares of sorrow for affliction do easily flow as affliction increaseth or continueth and that in Gods wise dispensation that worldly sorrow for afflictions may drive us to godly sorrow for offending of God Thou feedest them with the bread of teares 3. The comfort of the creatures yea of necessary food may be overcome and swallowed up by trouble and worldly sorrow and that in Gods wise dispensation that men may learn to hunger and thiâ—…st for heavenly and strong consolation as it befell this people who were taken up so with weeping as they forgot their ordinary meales and when they did eat and drink did drench their food with teares Thou feedest them with the bread of teares and givest them teares to drink in great measure From the third part of their lamentation ver 6. Learne 1. It is righteousnesse for God to make his people finde the bitternesse of mens hatred and enmity when they have slighted his friendship and favour as here he gave Israel over â—…to the hands of their enemies when they had provoked him Thou makest 〈◊〉 a strife to our neighbours and our enemies laugh 2. When the Lord lets the wicked world loose upon his people they finde as many neighbours as enemies who make havock of them and strive amongst themselves who shall do them most harm and serve themselves most of their persons â—…nd goods and this is the Lords wise despensation to let hiâ—… own know what his protection is worth Thou makest us a strife unto our neighbours 3. The grief and trouble of the Lords people is the joy of the wicked and it is the property of an enemy to rejoyce at their calamity and God in his most wise dispensation will give his people a taste of this that they may know the fruit of their rejoycing in that which offended God and what they may expect of the world if they fall out of his favour Thou makest us a strife to our neighbours and our enâ—…mies laugh among themselves From the repetition of the same prayer for giving them repentance reconciliation and salvation ver 7. Learne 1. Ardency of affection maketh the repetition of the same prayer not to be babling Turn us again O God is now the second time propounded 2. The way to remedy all the evill â—…oth of sin and punishment lying upon Gods people is to repent their sins and to seek reconciliation with God if his people would repent then would not the Lord be angry with their prayers then affliction should either be removed or made light to them for to remedy all the lamented evils they pray Turn us again O God 3. A praying peoples case cannot be so dark and desperate but looking to Gods power shall give light and hope of relief Turn us again O God of hosts saith he nothing is too hard for him to do 4. Gods people cannot dispense with the want of his manifested good will to them Turn us and cause thy face to shine upon us is their fixed Petition 5. Salvation may be certainly expected in Gods orderâ—… and if we labour to be sure of our turning to God and living in the sense of communion with him we need not make question of salvation for that shall follow infallibly on the former two Turn us again O God of hosts and cause thy face to shine upon uâ—… so shall we be saved The last is not put up by way of prayer here but pâ—…omised to themselves and put out of question that it shâ—…ll follow Turn us so shall we be saved say they Ver. 8. Thou hast brought a Vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before-hand and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughes thereof were like the goodly Cedars 11. She sent out her boughes unto the sea and her branches unto the river In the third place they renew their Lamentation by comparing the sometime blessed condition of the Church of Israel with the present miserable estate they
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
Zebah and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession In the latter part of the Psalm is the Churches prayer to God that he would be party against her enemies and plague them There are sundry branches of the malediction which the Church doth imprecate against the enemies The first is that God would destroy them as he destroyed others before them who were upon such a wicked plot of rooâ—…ing out Gods people Whence learn 1. When the Church hath to do with her enemies she should look what in Scripture the Lord did for her in times past for so doth the Church look here to what the Lord did to his enemies Iudg. 7. 22. and 4. 15 24. and 7. 25. and 8. 〈◊〉 2. It is lawful to pray for judgements upon the enemies of the Church provided it be out of a publick spirit and not out of private malice or revenge in which case the prayers of the Church are more forcible for the overthrow of their enemies then all her external force is Do unto them as unto the Midianites is a hard charge against them 3. Former plagues poured out upon the Churches enemies are pledges of the Lords bringing like judgements on her enemies afterward and of giving like preservation unto the Church as before Do unto them as to the Midianites in Gideons time and to Sisera and Iabin in Deborah time when small meanes were sufficient for a great overthrow of the enemy 4. The dead bodies of Gods enemies shall not only be contemptible before men which is incident to the bodies of the Saints sometimes but also contemptible before God as here we see Their enemies perished at Endor and became as dung for the earth 5. The Nobles leaders chief amongst Gods enemies may look for most eminent judgement Make their Nobles like Orch and Zeeb yea all their Princes like Zebah and Zalmunna 6. It is all one for enemies to resolve to spoile Gods Church and to rob God of his habitation specially so long as Gods people love to have God dwelling among them for the injuries done to the Church redound to the contumely of God who hath taken the maintenance of 〈◊〉 They say Let us take to our selves the houses of God in possession Ver. 13. O my God make them like a wheel as the stubble before the winde 14. As the fire burneth a wood and as the flame setteth the mountains on fire 15 So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy Neme O LORD 17. Let them be confounded and troubled for ever yea let them be put to shame and perish From the rest of the branches of the imprecation wherein sundry similitudes are looked unto for shewing forth the effects of Gods wrath upon the enemies of the Church Learn 1. Use is to be made of our Covenant with God so well against our enemies as for our selves for O my God saith he no wwhen he is about to curse the enemy 2. The enemies of Gods Church have many a mischief waiting on them of which if they escape one another shall overtake them yea no one similitude can set forth what misery is prepared for them no peace no rest for them no standing in any stablished prosperity but they shall be rolled as a bowle turned upside-down or as a wheel Make them like a wheel 3. They shall have no strength to resist the blast of Gods wrath Make them as stubble or chaffe before the winde 4. The Lords indignation against them shall burn them as a flame doth a Forrest let them be consâ—…med as fire that burneth a wood which is the greatest flame we can easily conceive or when a mountain of sulphur or coales is kindled as the flame sets the mountains on fire where fâ—… above the earth and under it do meet together 5. If they escape for a while yet judgements shall follow them and overtake them and 〈◊〉 them and turn them in a circle till they be giddy So persecute them with thy tempest or whirewinde 6. Beside what torment their present plague shall bring unto them horror and fear of worse to come shall vexe them Make them afraid with thy storme 7. At last they shall be ashamed when both they shall be disappointed of what they intended against the godly and also meet with the misery which they least feared Fill their faces with shame 8. If any of the enemies of Gods people do belong to Gods election the Churches prayer against them giveth way to their conversion and doth not seek more then that the judgement should follow them only till they acknowledge their sinne and do turn and seek God Fill their faces with shame that they may seek thy Name O Lord. 9. For the rest of the wicked irreconcileable adversaries when shame of disappointment and temporal judgements are come upon them the worst of all doth yet follow even everlasting perdition Let them be confounded and troubled for ever yea let them be put to shame and perish Ver. 18. That men may know that thou whose Name alone is IEHOVAH art the most High over all the earth He closeth the Psalme with shewing the end of all this complaint and imprecation Whence learne 1. The end of all cursing of the wicked enemies of the Church is not to satisfy private revenge but that God may be glorified Let them perish that men may know that thou art he whose Name is IEHOVAH 2. The Name Iehovah signifying Gods being of himself and the cause of the being of all things created is incommunicable to any creature and in Scripture is given only unto the three persons of the Godhead the Father the Word and the Spirit whose essence is one as here is taught Thâ—… men may know that thou whose Name alone is Iehovah 3. If men will not acknowledge the true God to be the supreme and only Governour of all the world they shall by his heavy â—…ements either upon others or upon thgmselves be made to show it for the Church doth here declare that they do use this heavy imprecation against Gods enemies that men may know say they that thou whose Name alone is Iehovah art the most High over all the earth PSAL. LXXXIV To the chief Musician upon Gittith A Psalme for the sonnes of Korah THis Psalme is of the same subject with Psalm 42. and Psalm 63. Wherein the Psalmist lamenteth his banishment from the Temple and the publick Ordinances of Religion to ver 8. and then prayeth for his restoring to that priviledge in the rest of the Psalme This Psalme agreeth well with the time of Davids parting with the Ark when he fled from Absalom In his lamentation First he commendeth the place of publick worship ver 1. Then sheweth his longing after it ver 2. Thirdly he wisheth to be as a sparrow in the meanest condition partaker of that priviledge ver 3. Fourthly
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
of 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
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they
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
My loving kindnesse I will not take from him nor suffer my faithfulnesse to faile Ver. 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holinesse that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sunne before me 37. It shall be established for ever as the Moone and as a faithful witnesse in heaven Selah After the articles of the Covenant he subjoyneth the confirmation of it first by the subscribed Peomise of God â—…or evidencing of the immutability of it ver 34 Secondly by ratification of his oath formerly made for the stabiliâ—…y of it ver 35. Thirdly by witnesses and pledges oâ—… the induâ—…ance of it to wit the Sunne and the Moone ver 36. 37. Whence learn 1. Albeit the sinnes of Gods children do bâ—…eak the Covenant on their paâ—…t veâ—… do they not dissolve the Covenant on Gods part or make God to break his part of the Covenant which is to correct and chastise the sinner and bring him back by repentance and not take away his loving kindnessâ—… from the sinner My Covenant will I not break 2. Thâ—… Covenant of grace is that which is revealed in the Gospâ—…l for â—…emedy of sin and relief from wrath and what is revealed we may be sure shall not be altered My Covenant will I not break nor alter the thing that is gone out of my mouth 3. As we are 〈◊〉 to be naturally averse from beleeving God who do stand â—…n need of confirmation by his â—…ath so God by ratification of his promise by oath doth declare his will to the uttermost that we should beleeve in him and rest upon this Covenant and so make an end of controverting with him any more by â—…r misbeliâ—…f in this matter Once have I sworn 4. There can be noâ—… eater security then the true Châ—…istian hath for his salâ—…tion for God hath laid in pawn his tâ—…uth and his holinesse whiâ—…h is the glory of all his attributes that he will not take his loving kindnesse away from any of Châ—…ist children Once have I sworne by my holinesse that I will not lie unto David 5. The stability of Davids seed which is Christ and the peâ—…petuity of his kingdome for the comfort of all his subjects as it is confirmed by an oath and by pledges laid down for assurance thereof so hath the Lord taken the Sunne anâ—… Moone to be witnesse of this Covenant of grace as the râ—…inebow is wiâ—…nesse of that Covenant for not destroying the worlâ—… wiâ—…h a flood â—…is seed shall endure for ever and his throne as the Sunne before me 6. As the witnesses of the Covenant the Sunne and the Moon do remaine in heaven whatsoever change do seeme in them and howsoever both of them do disappear every day once and the Moon every day and every moneth seemeth to change something in the measure of her light yet is theâ—…e no question made about them but they shall appear again in due season so the Covenant of grace made with us in Christ whatsoever alterations do seem to come therin and howsoever it doth disappear at some times should not be called in question but esteemed faithful as the witnesses of 〈◊〉 It shall be established for ever as the Moon and as a faithful witnesse in heaven Ver. 38. But thou hast cast off and abhorred thou hast been wroth with thine anointed In the third part of the Psalme he falleth upon a sad lamentation and representeth the affaires and Kingdome of David as in appearance close contrary to the Covenant to v. 46 where be taketh up himself and prayeth to God â—…or remedy oâ—… all those evils and closeth the Psalme with thanksgiving and praiâ—…e In his lamentation he bâ—…oaneth fiâ—…st as it seemed to him that David and his house weâ—…e rejected of God and that in wrath v. 38. Next that the Covenant was dissolved and the Kingdome and Crown ruined â—…ogether ver 39. Thirdly that all â—…ences and strong holds were removed and thrown down ver 40. Fourthly that he was made a prey to any that pleased to spoile him and a reproach to his neighbouâ—…s ver 4. Fifthly that his enemies were assisted of â—…od and he being 〈◊〉 in bâ—…ttel was put to flight ver 42 43. Sixâ—…hly that all thâ—… priviledges and prerogatives of his Kingdome were abolished ver â—…4 Seventhly that the happinesse of his Kingdom had lasted a very short time and that â—…ll expectation of hoped for blessings were blasted and turned to matter of shâ—…me and confusion ver 45. Whence learn 1. From the order and place of the lamentation It is not time for us to enter the lists with â—…entations and doubts till first we have fixed our heartâ—… by faith in the Lords promises against all tentations and doubts and feares and appearances of evil as the Pâ—…almist doth here 2. The estaâ—…e of Christs Kingdom no lâ—…sse then of Davids Kingdom may at some times seem to humane sense in a condition quiâ—…e contrary to what is promised concerning it ' as this lamentaâ—…ion wherein the hopes of Christs Kingdom is questioned by the Psalmists tentation doth mâ—…ke evident 3. The only relief of Gods distressed people at such a time is to follow the exâ—…mple of the Psalmist that is to stâ—…engthen their faith contrary to what appeareth outwardly to sense and then lay out the doubts feares and tentations before God to be answered by him as here the Prophet doth 4. All those calamities might come upon Davids civil Kingdhm and yet this Covenant made with him as the type of Christ not be dissolved as experience hath proved because the Covenant was not made to exempt him or his family or Kingdome from the rods of men in case by their miscarriage and transgressions they should provoke the Lord for the last article in the Covenant in ver 30 31 32. expresly holdeth out the contrary Secondly because the Covenant in the main scope belonged to Christ and his spiritual Kingdom to David and his children and Kingdom as to a type and shadow of Christ and his Kingdom or as they were members of Christs Kingdome for their spiritual good 5. Sense and carnal reason may misrepresent the Lords dispensation as if it were contrary to his Covenant and Promise and contrary to what the godly do beleeve according to Gods Word as here we see comparing this lamentation with the former part of the Psalme 6. If the godly do hold fast to the Word of God and beleeve what the Lord hath promised whatsoever appear in the contrary then may they with great freedom yea and they should of duty and wisdom lay forth all their tentations and what carnal reason and sense speaketh to them before the Lord who is able to solve all doubts and satisfie faith without feare of being mistaken as this lamentation compared with what precedeth maketh manifest 7. Whatsoever calamity shall crosse the beleevers hope
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God
carelesse security but Gods judgements do draw them forth to the light and do make it appear that God hath observed them all Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable as the experience of the Israelites doth shew For all our dayes are passed away in thy wrath we spend our life like a tale that is told 5. The more we study to see the length of mans life it appeareth the shorter the more we look upon mans strength and beauty and glory we finde him the weaker the vainer and the naughtier The dayes of our yeares are threescore yeares and ten and if by reason of strength they be fourescore yeares yet c. 6. If our infancy and ordinary sicknesses and casualties of incident griefs and sorrowes sometimes for one cause and sometimes for another be considered the life of man hath little in it except trouble and grief Their strength is labour and sorrrow 7. If any man seem to have lesse trouble and sorrow or more strength then others it is nothing to count upon the shortnesse of it maketh it to lose worth and estimation for It is soon cut off and we flee away Ver. 11. Who knoweth the power of thine anger even according to thy feare so is thy wrath In the calamities of the Israelites he observeth how terrible the Lords wrath is which albeit few do consider yet might men see it in his fearful threatnings and judgements Whence learne 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger yet is it taken notice of by few Who knoweth the power of thy anger 2. The wrath of God may be known by the fear and terror of God which his severe justice almighty power terrible threatnings and fearful judgements executed against sinne do teach mâ—…n to know Even according to thy fear so is thy wrath Seeing men know not the power of Gods wrath till it break forth upon them it is wisdome to study his fear that wrath may be prevented and to take the measure of the power of Gods wrath by measuring his dreadful feare and terrible terror and to stand in awe of him in time Who knoweth the power of thine anger even according thy fear so is thy wrath Ver. 12. So teach us to number our dayes that we may apply our heartt unto wisdome In the third part of this Psalme he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery before this short and uncertain life be ended Whence learn 1. Albeit our life be both short and uncertain how soon it may end yet we look upon the indesinitesse of the time of continuance of it as if the duration of it were infinite and our yeares were innumerable for Teach us to number our dayes importeth some acknowledgement of this fault 2. Albeit it be easie for us to consider how many of our dayes are already past and how few these that are to come must be by course of nature or may be few in the way of Gods ordinary providence yet this lesson how easie soever must be taught of God before we can profitably consider of it So teach us to number our days as we may apply our hearts unto wisdom 3. The only remedy of sin and of the wrath of God and misery of mortal men for sin is the wisdom whiâ—…h is taught of God in the Scripture to wit that sinners should seek reconciliaâ—…ion with God through the â—…acrifice and obedience of Châ—…ist and study to keep friendship with God by the power of his Spiâ—… So teach us to number our dayas as we may apply our hearts unto wisdome 4. The right use of the sin wrath and judgements which we see in our time manifested is to deal wiâ—…h God by prayer that not only he would inform us of our danger and duty not onely reveal to our mindes the mystery of grace and reconciliation but also that he would effectually move our will heâ—…t and affections by faith which worketh by love to make application of the remedy of those evils to our selvâ—…s So teach us to nuâ—…ber our dayes that we may apply our hearts unto wisdome Ver. 13. Return O LORD how long and let it repent thee concerning thy servants The second Petition is that God would not only remove the tokens of his displeasure against his people but also now at length would shew himselfe reconciled by changing his dispensation toward them in a course of comfort Whence learne 1. Albeit the Lord do not go away from his people but â—…oth ever remain with them in some one or other gracious operation yet in respect of a comfortable presence he may turn away till his people request him to return as here Return O Lord. 〈◊〉 The Lords withdrawing of his comfortable pâ—…esence from his people for how short a time soever seemeth a long time to us in this short life Return O Lord how long 3. Albeit the Lord do not change his affection and repent like a man yet he can change his operation like a father who commiserates his childes affliction and goeth about to cherish him after correctionâ—… Let it repent thee concerning thy servants 4. Albeit we be but very slight servants and be fore smitten for our disobedience yet should we not cast away our calling nor suffer our relâ—…tions unto God to be dissolved but should adhere unto them by any means as here they call themselves still servants Let it repent thee concerning thy servants Ver. 14. O sati fie us early with thy mercy that we may rejoyce and be glad in our dayes 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill The third Petition is for some spiritual comfort and refreshment to their spirits which might keep them in heart and hope of eternal salvatior Whence learn 1. A soul sensible of wrath hath as great hunger for spiritual comfort as a â—…ished man hath for meat O satisfie us 2. The renewed intimation of Gods mercy pardoning sin and making clear ouâ—…â—…onciliation is able to comfort us in our greatest sorrow O satisfie us with thy merâ—…y 3. As bodily hunge cannot suffer delay so neither can sense of wrath and desire ofâ—…favourable acceptation long endure the want of consolation but after a night of trouble earnestly expecteth a morning of comfort O satisfie us early with thy mercy 4. A poor hungry soul lying under sense of wrath will promise to it selfe happinesse for ever if it can but once again sinde what it hath sometime felt thâ—… is one sweet fill of Gods sensible mercy towards it O satisfy us that we may
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
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
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
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
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
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