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
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
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
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
his own Name on the sinner whatsoever be his priviledge and though he were never so neer to God in external priviledges So a fire was kindled against Iacob and anger also came up against Israel 3. Misbelief is a more grievous sin then men do esteem of it for it calleth Gods truth mercy goodnesse power constancy and all in question and even his justice amongst the rest which if the misbeleever did consider he would not provoke justice against himself by this sin Wrath came up against Israel because they believed not in God 4. They do not believe in God who study not to depend upon him for salvation and for whatsoever is necessary to them for salvation yea they who do not believe that the Lord shall bring them out of every strait in a way most serving to their welfare and for his own honour do not believe in him for salvation so solidly as he requireth of them They believed not in God saith he and trusted not in Gods salvation 5. The more meanes encouragements helps and props to support a mans faith are furnished of God the greater is the sinne of unbeliefe in him As the Israelites misbelief was the greater for Gods miraculous bringing of water out of the rock and Manna from the clouds as here the Israelites misbelief is aggravated thus They trusted not in his salvation though he had commanded the clouds and rained down Manna 6. Man liveth not by bread but by the efficacious Word of God It is so easie for God to rain down victuals out of the clouds as to make them grow out of the ground let him say the Word and it is done He commanded the clouds and opened the doores of heaven and rained down Manna on them to eat 7. The Lord doth provide well for his own redeemed people what the earth doth not yield unto them he maketh the heaven one way or other furnish unto them as when the Israelites wanted the corne of the earth the Lord gave them of the corne of heaven so that man did eat Angels food not that there is corne in heaven or that Angels do eat any corporal food but manna is so called for the excellency of the food that it might have served for food to Angels if they had any need of food 8. The more excellent the benefit is which God giveth the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh as we see in Israels sinne who did not esteem of Manna as they should have done had the Lord sed them with dust of the earth or roots of grasse be any other mâ—…n thing they should have had no reason to complain but when he giveth them a new food created every morning for their cause sent down from heaven as fresh furniture every day of such excellent colour taste smell and wholesomenesse what a provocation of God was it not to be content now in special when he gave them abundantly of it He sent them meat to the full Ver. 26. He caused an East-winâ—… to blow iâ—… 〈◊〉 heaven and by his power he brought in the Soâ—… winde 27. He rained flesh also upon them as dust and feathered fowles like as the sand of the sea 28. And he let it fall in the midst of their camâ—… round about their habitations 29. So they did eat and were well filled for he gaâ—… them their own desire Here the Lord being tempted by a murmuting and unthankfull people to refute their suspicion of his power sendeth theâ—… the most delicate flesh that could be found in the world quailâ—… in abundance till they were all filled Whence learn 1. Tâ—… Lord that he may shew what regard he hath to satisfy good and lawful desires doth sometime grant unto men their unlawfull and unreasonable desires that holy desires may be the better entertained and constantly followed till they be granted as appeareth by the Lords granting of the unreasonable desire of the Israelites after flesh 2. The Lord hath the Commandement of the windes to make them blow from what aire and in what measure he pleaseth He caused an East-winde to blow in the heaven and by his power he brought in the South-winde 3. The Lord can gather so many creatures as he mindeth to make use of at his pleasure he can gather birds and fowles and make their flight longer or shorter as he pleaseth and make them light and fall where he pleaseth and can bring near to mans hand what he hath a mind to give unto him He rained flesh also upon them as dust and feathered fowls like as the sand of the sea and he let them fall in the midst of their camp round about their habitations 4. As the Lord doth grant lawful desires in mercy so also doth he grant sinful desires in wrath So they did eat and were filled for he gave them their own desire 5. When the carnal heart doth meet with the object of his lust he falleth upon it as a beast doth without fear of God or moderation of affection They did eat and were well filled for be gave them their own desire Ver. 30. They were not estranged from their lustâ—… but while their meat was yet in their mouthes 31. The wrath of God came upon them and sleâ—… the fattest of them and smote down the chosen mâ—… of Israel 32. For all this they sinned still and believed not for his wondrous works 33. Therefore their dayes did he consume in vanity and their yeares in trouble In the sixth place he setteth down their impenitency continued in and the Lords judgements poured out one after another upon them Whence learn 1. Sinful lust is unsatiable even when the body is overcharged with the service of it To lust sinfully is a snare but to continue in the slavery of lust is a felling of a mans selfe and a wedding of him unto that lust such was the sin of the carnal Israelites They continued in their lusting and repented not albeit they â—…t time to repent they and their lust did not discord They were not estranged from their lust 2. When men will not be enemies to their own sinful lusts they do provoke the Lord to become enemy to them and to poure wrath on them in the very act of their sinning While their meat was yet in their mouthes the wrath of God came upon them 3. Such as are most head-strong in sinne and take to themselves most liberty to sin and do give example most unto others to sin shall be most notoriously punished High places and eminency in power as it doth not lessen sin but aggravate it so doth it not exempt from judgment but procuâ—…eth that it should be augmented rather as is to be seen here in the punishment of the Nobles and great men in the camp of Israel The wrath of God came upon them and slew the fattest of them and smote down the chosen men of Israel 4. Such is the perversenesse of
is a quickening which giveth spiritual life to those that a eâ—…t dead in their sinnes and trespasses and a quickening which giveth strength and comfort to the weak disconsolaâ—…e and discouraged souls of Gods children for the first sort of quickening every regenerate man should pray in behalf of all the elect in the visible Church who are not as yet converted and for quickening in other respects they should pray in behalf of themselves and other afflicted spirits of the godly as here the beleevers do pray Quicken us 2. The honouring of God in spiritual worship should be the end of our petitions which we do make for any good to our selves Quicken us and we shall call upon thy Name 3. Albeit the work of calling on Gods Name and worshipping of God in Spirit and trâ—…h be the work of the regenerate man yet the spiritual life and the motion or stirring up of the regenerate man unto this work the enabling of the man unto it and in it and the cheering up of his heart to do it affectionately is the work of the Lord for these doth the Pâ—…lmist here distinguish first he sets down Gods part Quicken thou us and then oâ—…r part And we shall call upon thy Name From the third request ver 19. repeated now the third time Learn 1. In what respects soever the Church of the Jewish Nation may seem to be alienated from God yet theâ—…e is hope of their repentance and returning and reconciliation unto God for there is a petition of the Lords enditing standing he e thrice repeated in their favour to be granted in due time by God to whom nothing is hard and here in this third repetition of this prayer the Name of God Jehovah whereby he told Israel that he would be known to them to be the performer of promises is added expressely Turn us again O Iehovah God of hostes 2 Albeit we our selves do breed the mist and clouds which do hide from us the shining of Gods favour towards us and we do build the partition walls we do raise up mountains of transgressions which separate between God and us vet it is the Lord himself only who of his own free grace and by his own power doth dissolve these clouds and remove these impediments out of his own way towards us Turn us again and cause thy face to shine 3. So oft as we are burdened with the same pressure and straitened with the same necessity as oft we may and should have recourse to God for relief by prayer for this staffe hath God put in faiths hand to help the believer in every stop of his journey till he come home to the Lord and be past all perill Turne 〈◊〉 again cause thy face to shine 4. As the sight of our distance from God and sense of his displeasure and fear of perdition do serve to be a spurre to our prayer so desire of reconciliation desire and purpose of repenting and hope of salvation â—…o serve to encourage us to persevere in prayer till we have what we ask perfected to us Turn us again cause thy face to shine so shall we be saved PSAL. LXXXI To the chief Musician upon Gittith A Psalme of Asaph THis Psalm was appointed to be sung in their solemn seasts new moones and feast of tabernacles in special for a testimony of Gods gracious and bountiful dealing with his people on the one hand and of their provocation of God on the other hand moving him to change his dispensation toward them and to withhold many benefits from them which otherwayes they might have had if they had not rejected Gods counsel and had chosen their own wayes that by this Psalme his people might learn to be wiser The parts of the Psalme are three The first is a Preface wherein there is a mutual stirring up of the Church-members to keep the solemn feasts and blowing of trumpets ver 1 2 3. and a reason or this mutual exhoâ—…tation taken from Gods institution of this ordinance when he brought his people out of Egypt from the service of strangers ver 4 5. In the second part is set down how God delivered them from bondage in Egypt and from troubles in their journey ver 6 7. and how reasonable commands the Lord did give unto them which commands are all summed up in this one That God should be their God alone ver 8 9 10. In the third part is set down First how they rejected God and his counsel ver 11. Next how therefore they were plagued by being given over to their own lusts ver 12. Thirdly how they deprived themselves of Gods benefits which by following Gods counsel they might have enjoyed ver 13 14 15. Ver. 1. SIng aloud unto God our strength make a joyful noise unto the God of Iacob 2. Take a Psalm and bring hither the timbrel the pleasant harp with the psaltery 3. Blow up the trumpet in the new Moon in the time appointed on our solemn feast-day From their mutual stirring up of one another to rejoyce in God commanded here by the Psalmist in the Lords Name Learn 1. That whatsoever may be our own private condition it is our duty ever and in all things to give glory to God to rejoyce in him to professe and avow his Name Sing aloud unto God 2. The Lords people have the fulfilling supplying and supporting of their emptinesse wants and weaknesse in God whose sufficiency they ought to make use of and rejoyce therein Sing unto God our strength 3. It is the Covenant of grace whereby God becometh our God which doth intitle us and giveth us interest in and right unto his all-sufficiency which we should entertain joyfully in our communion with God praising him and thanking him for it and delighting in his presence because of it Make a joyful noise unto the God of Iacob for God was Iacobs God because God was by Covenant Abrahams and his childrens God whose children also we are who are Christs Gal. 3. 29. From the use and variety of musical instruments called for Ver. 2 3. Learn 1. Albeit the external melody of musical instruments in the Lords publike worship with the rest of the paedagogie and shadowing dark figures of the Ceremonial Law be abolished now when the Lord the Sunne of righteousnesse is come yet the moral duties represented by them are still to be acknowledged and followed by us to wit that the praises of the Lord are unexpressible by us and that we are unsufficient of our selves to set forth the same that we have matter of unspeakable joy in God our Redeemer and should stir up all the powers of our soul to this part of his spiritual service for this did those musical instruments teach Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 2. We ought to acknowledge the stately magnificence of our exalted Lord and our dulnesse and slownesse to praise him and what need we had to be stirred up and to stirre up
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
David in the Messiah should go on and be perfected and settled for ever and that the evidence of Gods faithfull promise should bee manifested from heaven albeit sometime it should disappear in the earth Whence learn 1 It is believing with the heart which sealeth Gods truth and maketh the mouth to consesse unto God With my mouth will I make known thy faith fulnesse for I have said Mercy shall be built up for ever 2. The sure mercies promied to David in special concerning the Redeemers taking flesh of his stock is like a building which hath a foundation already laid by a wise and powerful builder and shall come up certainly to perfection and endure for ever I have said that mercy shall be built up for ever 3. When the effect of Gods truth disappeareth on earth it is to be found in heaven in Gods decree good will power and faithfulnesse whence it will not faile to manifest it selfe in due time Thy faithfulnesse shalt thou establish in the very heavens Ver. 3. I have made a covenant with my chosen I have sworne unto David my servant 4. Thy seed will I establish for ever and build up thy throne to all generations Selah That which he meaneth by the Lords truth and faithfulnesse in general he expoundeth in particular to be in relation to the Lords promise made to David concerning the perpetuity of the Kingdom in his posterity for the good of the Church which promise hath accomplishment in Christ the Sonne of David according to the flesh Whence learne 1. As all the Lords promises so especially these which concern Christ and all saving graces in him which are called the sure mercies of David should be narrowly looked upon that nothing be passed by whereof faith may take advantage for what is promised concerning Christ doth concern all believers in him to the worlds end and this the example of the Psalmist here doth teach us for he observeth the promise-maker I the Lord and the qualification of the receiver of the promise clothed with the stiles of Christ whom David represented and in whose favour chiefly the promise is made Thy chosen servant and the nature of the promise by way of solemn â—…ovenant and the consirmation of it by an â—…ath I have sworne and the substance of the promise that one should come of David who should be of everlasting continuance stablished by divine power for ever to wit Christ the Lord and that the kingdom of Israel called Davids throne which was erected for governing the people of God as it was now well founded upon the decrce of God and begun to be builded already should be builded up and grow unto a perspicuous perfection from one generation to another and be perpetuated for ever Thy seed will I establish for ever and build up thy throne to all generations When disappearance of hoped good things doth brangle faith then the Word of God and his promises must be called to memory upon which faith must fixe it selfe as this example teacheth 3 The mercy and faithfulnesse of God which are the common grounds of the stability of all he Lords promises being believed in the generall should be applied particularly to every promise as we have need thereof that we may strengthen our faith by reasoning from this ground thus Gods mercy and faithfulnesse do make all his promises fast and therefore do make fast this particular promise also whereupon I do row pitch as the example of the Psalmist doth teach us 4. As all the promises of God are worthy to be taken notice of so in speciall these promises that are made to Christ in favour of Believers who are the subjects of his Kingdome in whom all the promises are made Yea and Amen to the benefit of the subjects for this are we taught to do by the example of the Psalmist who when desolation was like to swallow up both Church and Kingdome doth make fast to his own faith the promise of Châ—…lst and of the stability of his Kingdome which promise being sure of necessity the tribe of Iudah and the posterity of David behooved to be preserved and continued till Christ came Ver. 5. And the heavens shall praise thy wonders O LORD thy faithfulnesse also in the congregation of the saints He laboureth to strengthen his faith in this promise by ten reasons further The first whereof is this The heavens are an evidence both of Gods power to work wonders for his people and of his faithfulnesse to perform promises unto the Church therefore will he say I have reason for me to believe this promise made to David concerning Christ Kingdom Whence learne 1. The consideration of the power of God manifested in the works of creation to be able to perform whatsoever he promiseth were it never so wonderful may and should confirm our faith in his promise how improbable soever it appeare For the heavens shall praise thy wonders O Lord. 2. As the heavens are a pawne of Gods power in respect of their first framing them out of nothing so are they a patern of Gods faithfulnesse in their constant and orderly motion according to his Word since their framing The heavens shall praise thy faithfulnesse also 3. However the power and faithfulnesse of God may be seen and heard in the work and speech of the heavens by all men yet are they not observed and hearkened unto except in the Church by Gods children Therefore saith he They shall praise thy faithfulnesse also in the Congregation of the Saints Ver. 6. For who in the heaven can be compared unto the LORD who amongst the sonnes of the mighty can be likened unto the LORD The second reason to confirme his faith is this God is above all Angels in heaven and men on earth and hath them all under him to perfect by them what work he pleaseth and presuppose they had a minde to hindet any purpose of God concerning performance of his promise they could not hinder him they being infinitely inferiour in all excellencies unto God and no way to be compared with him Therefore will he say I have reason to believe his promise concerning the stability of Christs Kingdome Whence learne 1. The height of Gods excellency is above the reach of our thoughts and we cannot take him up otherwayes then by climbing up upon the shoulders and tops of all created eminency and there to proclaime God to be greater then them all for Who in heaven can be compared unto the Loâ—…d Who among the sonnes of the mighty can be likened unto the Lord 2. God hath given power natural most of all to Angels and power accessory most of all to Princes and Magistrates and Potentates in the earth whom here he calleth the sonnes of the mighty in whose power and authority we may see somewhat of God if they bee for God and may see Princes to bee nothing if they be against God for Who in heaven can be compared unto the Lord who among the sonnes
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
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
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
the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
not a simple telling of their duty but a prophecie of their joyful joyning in the worship of God and that they shall have cause of joy within themselves to praise him O sing praises to the Lord. 2. True Converts will renounce Idols and false gods and reverently worship the omnipotent Creatoâ—… and Governour of heaven the eternal God Sing praises to God that rideth upon the heaven of heavens that were of old 3. As the glorious government of heaven doth shew the Lords power so the thunder also doth shew his power and terror the consideration whereof is needful to dispose our stupid mindes to praise him Lo he doth send forth his voice even a mighty voice 4. The right use of Gods great and sensible and daily seen works is to make us to glorify the power of God who is able to work whatsoever he pleaseth Ascribe strength unto the Lord. 5. The Lords glory in his Church is more excellent then all that is to be seen in the works of Creation His excellency is over Israel 6. The true worshipper must study the power and all other properties of God both by what he hears in the society of the Church and by what he seeth in his visible works as well daily transient works such as the clouds are as constantly enduring works such as the heavens are His excelâ—…ency is over Israel and his strength is in the clouds And surely it is no small power which doth bear up such weight of mountaines of snow and seas of water and doth make them saile as it were and flee with wings in the aire which God doth dissolve by sittle and little as we daily behold 7. Wheresoever God sheweth his presence whether in heaven or in his Church in any place of the earth there and from thence doth he shew himself a dâ—…eadful God to such as fear him not O God thou art terrible out of thy holy places 8. Albeit there were no man to hear us glorifie God or no man to take his praise of our hand we should acknowledge his greatnesse in our heart and before himself who will take true worship of our hand for David here turneth his speech to God in the end of the Psalme saying to him O God thou art terrible out of thy holy places 9. The Lord hath an everlasting interest in the people of â—…srael and they in him for the elections cause and every true Israelite hath an everlasting interest in God he is the God of Israel 10. What the Lord hath is forth-coming to his peoples furniture as they have need The God of Israel is be that giveth strength and power to his peâ—…le 11. It is reason that at all the several remembrances of Gods mercy to us we should acknowledge his blessednesse and his blessing of us and this is all we can do and that also can we not do except he strengthen and enable us for praise for blessed be God saith the Prophet for this very reason after he hath spoken of his giving power to his people PSAL. LXIX To the chief musician upon Shoshannim A Psalm of David DAvid as a type of Christ earnestly dealeth with God for a delivery from his perplexed condition and from the malice of his adversaries and doth finde a comfortable event There are three parts of the Psalm In the first is his prayer six times presented and strengthened with new reasons to ver 22. In the second part of the Psalm is his imprecation of ten plagues against his enemies with some reasons added for the justice of the inflicting the plagues mentioned to ver 29. In the third part are four evidences of his victory from ver 29. to the end In all which whatsoever is proper to the type is to be referred to the type only and whatsoever is fit also to be applied unto Christ the Antitype must be referred to him only in that sense which is suitable to his Majesty His prayer at first is propounded in few words Save me the reasons are foure The first from the danger he was in ver 1 2. The next from his long and patient waiting for an answer to his prayer ver 3. The third from the multitude and malice and iniquity of his enemies ver 4. The fourth is by way of attestation of God that he was innocent of that whereof he was charged by his enemies joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect ver 5. Ver. 1. SAve me O God for the waters are come in unto my soul. 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me His first Petition is to be saved and the first reason of it is because of the danger he was in Whence learn 1. A childe of God may in his own sense be very near to perishing and yet must not in the most desperate condition cease to pray nor cease to hope for delivery prayed for Save me O God 2. With danger of bodily death a childe of God may have in his spirit a sore conflict with the sense of wrath like to swallow up his soul as deep waters do a drowning man The waters are come in unto my soul. 3 The condition of a soul exercised with the sense of wrath threateneth no lesse then perdition certain inevitable without any event and endlesse whereof the bodily danger of a drowning man is but a shadow I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Ver. 3. I am weary of my crying my throat is dried mine eyes faile while I wait for my God The second reason of the first Petition is because he had long and patiently waited on God Whence learn 1. Faith in hard exigences doth not give over for appearances of perdition knowing that what is impossible to mans appearance is not impossible to God for David as a believer and a type of Christ prayeth still for all this although he finde no delivery I am weary of my crying 2. Prayer put up in faith to God keepeth in life and is like a mans drawing breath in the water when the head is lifted up above the floods for here although the floods overflowed the Psalmist yet he is able to shew this to God and to cry till he be weary of crying 3. For exercising of faith and making patience to have the perfect work it is no strange thing for God to delay relief unto an earnest supplicant till he be like to give over till his case seem desperate and his relief hopelesse Mine eyes faile while I wait for my God 4. Though the flesh of the regenerate man be weak yet the spirit is ready and will never give over calling on God depending on him holding fast the Covenant and the hope of deliverance for it will make this a new ground of speech unto God that it is noâ—… able
Ver. 12. O God be not farre from me O my God make haste for my help 13. Let them be confounded and consumed that are adversaries to my soule let them be covered with reproach and dishonour that seek my hurt The seventh Petition for delivery and disappointing of his enemies is strengthened with reasons taken from the Covenant between God and him and from the glory which God shall have by shaming his enemies Whence learn 1. When tentations are most dangers are greatest and the assault is strongest then doth the believer draw nearest unto God and hold him most closely O God be not farre from me c. 2. Relying upon and avowing of the Covenant between God and the soul of a Believer is able to bear the greatest stresse whereunto tentations and troubles can drive him O my God make haste for my help 3. God for the glory of his justice against the wicked and the glory of his grace to his own shall pour confusion consumption reproach and dishonour upon persecutors of righteousnesse and adversaries of his suffering servants Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Ver. 14. But I will hope continually and will yet praise thee more and more 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 16. I will go in the strength of the Lord God I will make mention of thy righteousnesse even of thine onely In the latter part of the Psalm is the Psalmists confidence to be delivered set forth in four evidences thereof The first is his resolution to persevere in hope to be helped and in praising of God and relying only on the Lords power and righteousnesse and not on his own strength Whence learn 1. He that is resolved to persevere in hope may be sure of a gracious event out of his trouble But I will hope continually 2. Resolute hope comforteth enlargeth and stirreth up the heart unto more and more praising and thanksgiving I will hope continually and I will yet praise thee more and more 3. The matter of the continual praise of God is partly his righteousnesse whereby he keepeth his promise not only according but also above condition and giveth also remission of sins which did deserve wrath and partly his deliverances which he giveth to his children out of danger of body and soul My mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof 5. Because in troubles a mans own strength will fail him and fail him also in commanded duties therefore the believer must renounce confidence in his own ability in both cases and lean to the furniture of God I will go in the strength of the Lord God 6. Because the conscience of sins and sinfulness still doth stare the Believer in the face and all to discourage him the Believer must renounce all confidence in his own holinesse and relie upon the imputed righteousnesse of Christ onely which is called the righteousnesse of God by saith being witnessed unto both by the Law and Prophets Rom. 3. 21. I will make mention of thy righteousnesse even of thine onely for in the point of justification and absolving of us from sin this righteousesse of God only hath place Veâ—… 17. O God thou hast taught me from my youth and hitherto have I declared thy wonderouâ—… works 18. Now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this generation and thy power to every one that is to come The second evidence of the Prophets confidence to be delivered is the experience of Gods kindnesse for time past making him with comfortable assurance of being heard to pray for the continuance of that same kindnesse for time to come Whence learn 1. We are all of us ignorant of God and his wayes till he teach us by his Word and by his Spirit and by his giving to us experimental knowledge thereof O God thou hast taught me from my youth 2. The conscience of sincere endeavour to make use of Gods gifts to us for the glory of God and edification of others according to our place is very sweet and comfortable in the day of trouble and giveth much encouragement in approaching to God Hitherto have I declared thy wondrous works 3. He that hath had long experience of Gods mercy to himselfe and thankfully doth acknowledge the same may assure himselfe that the course of Gods kindnesse to him shall not be broken off O God thou hast taught me from my youth now also when I am olâ—… and gray-headed forsake me not O Lord. 4. It is a noble designe for a man who hath received gifts whereby he may glorify God and edify his people to destinate all the dayes he hath to live to serve his own generation and the posterity in the communicating to them what he knoweth of the Lords all-sufficiency and not to love to live in this world except for this end Forsake me not untill I have shewed thy strength to this generation and thy powâ—…r to every one that is to come Ver. 19. Thy righteousnesse also O God is very high who hast done great things O God who is like unto thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 21. Thou shalt increase my greatnesse and comfort me on every side The third evidence of his confidence to be delivered is his looking to the unsearchable fountain of Gods wisdom faithfulnesse and omnipotency and his expecting from this well-spring that as large consolation shall come forth to him as he hath had a large measure of troubles Whence learn 1. Albeit the effects of Gods wisdome faithfulnesse and omnipotency be neer unto us and do fall under our sense in his daily operations yet the fountain thereof which is Gods own perfect on is unsearchable incomprehensible and incomparably great Thy righteousnesse O God is very high who hast done great thâ—…ngs O God who is like unto thee 2. That which we see of the Lords works may lead us up to know what is not seen in relation to difficulties and power of men and to see what he is able to do and when we see the invisible God we cannot choose but admire his Majesty and exalt him as Sovereign over all and then and not till then that we give him the honour of omnipotency and faithfulnesse can the heart rest and be quiet Thy righteousnesse O God is very high who hast done great things who is like to thee 3. He tha acknowledgeth Gods justice and wisdome in his troubles may look to see Gods power and grace no lesse evident in his delivery and consolation and he who in trouble hath seen his own infirmity emptinesse and death may look to see Gods power and
publick worship in their several divisions through the land 11. Houses built for meeting of the Lords people to publick worship albeit they be not typically holy as the Temple of Ierusalem was yet do they belong to God as meanes dedicate for maintaining his service and when they are marred it is a wrong done to God and a cause of complaint to God against the sacrilegious spoilers thereof as here we see 12. External troubles are much lighter when the publick ordinances and signes of Gods presence in a land may be had for spiritual comfort but when those are removed every trouble is the more heavy We see not our fignes there is no more any Prophet neâ—…ther any among us that knoweth how long that is publick meanes ordinary and extraordinary which may give us comfort do now cease If it be asked how can this be applied unto the time of the captivity seeing Ieremy Ezekiel Daniel and the Prophet who did write this Psalme by inspiration were living at the beginning of the captivity and after the burning of the Temple It may be answered that Ieremy was carried away â—…o Egypt and the people could not have use of his ministery Ezekiel and Daniel were carried away to Babylon and the poor which remained in the land had none of the Prophets to comfort them yea Ezekiel and Daniel were but now and then imployed of God to utter their prophecies and the multitude of the captives who were to make use of this Psalm were scattered in sundry places and could not have the benefit of their or of any others ministery as they were wont to have and this in speciall maketh the Iamentation to have a ground that the table was drawn from the children the people had not that accesse which they enjoyed before unto meanes either extraordinary or ordinary they had not their former allowance and howsoever in the copies of Ieremiahs prophecie 70. yeares was determined for the peoples captivity yet none of the Prophets at the time of writing this told or could tell them how long time should passe before their desolution should be repaired how long it should be ere the Temple should be builded again and the Prophet by whom this Psalm was endited had no further commission then he speaketh of and so these foresaid expressions may stand with the time of the beginning of the captivity of Babylon Ver. 10. O God how long shall the adversary reproach shall the enemy blaspheme thy Name for ever 11. Why withdrawest thou thy hand even thy right band pluck it out of thy bosome After the lamentation is subjoyned an imprecation against the enemies that God would not deferre to punish them Whence learn 1. Mens patience is much short of Gods long-suffering and forbearance for here it is the speech of a suffering people O God how long shall the adversary reproach when with God it is not yet time to fall upon them 2. The Lords long-suffering patience doth greatly harden the adversaries in their insolent mocking of Gods people for instead of saying Lord how long wilt thou bear with them he saith O God how long shall the adversaries reproach 3. The truly godly can endure their own troubles better then they can bear the open dishonouring and blaspheming of God by occasion of their trouble Therrfore this expression from the deepest sense of his heart doth break forth Shall the enemy blaspheme thy Name for ever 4. Albeit tentations from carnal sense do represent God as if he were idle when he suffers his enemies to trample on his people and on his glorious Name yet faith will not admit of such a thought but dealeth with God by prayer to let his strength and power be so manifest that the world may not think his hand is in his bosome Why withdrawest thou thy hand even thy right band pluck it out of thy bosome This he believeth the Lord shall do and giveth reasons for his hope in that which followeth Ver. 12. For God is my King of old working salvation in the midst of the earth 13. Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the â—…ople inhabiting the wildernesse 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers 16. The day is thine the night also is thine thou hast prepared the light and the sun 17. Thou hast set all the borders of the earth thou hast made summer and winter In the second part of the Psalme the Psalmist doth confirme his own and other believers saith that God would undoubtedly deliver his people and take order with their enemies First from the interest they have in God and God in them Secondly from the experience of sensible deliveries past of his people ver 12. Thirdly from the great work of redemption of his people from Pharaohs tyranny ver 13 14. Fourthly from the Lords seeding his people in the wildernesse ver 15. Fifthly from the Lords sovereignty and disposing of all creatures in the world ver 16 17. Whence learn 1. Relations between God and his Church and in special this that he hath made himselfe King thereof are pawnes of Gods defending his Kingdom and injured subjects and punishing of his enemies for here the Church giveth it for a reason of their hope of delivery God is my King 2. The more time is past since God did avow himselfe King of his Church the more confident may later generations of the Church be to finde new evidences of his royal actions for them and against their enemies God is my King of old 3. New troubles must not make us forget old mercies but rather call them to memory to be made use of afresh as pledges that what he hath done before he will do the like again God is my King of old working salvation in the earth that is such deliverances of his Church as all the earth was witnesse of 4. The delivery of Israel out of Egypt and the destruction of the Egyptians is a pawn unto the Church in every age after that God will destroy their enemies how strong and terrible soever they be and will deliver his Church Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 5. As all the enemies of the Church are no lesse cruel and savage against the Lords people then unreasonable Sea-beasts and Sea-monsters so can he make their carcases a prey to unreasonable beasts as he made Pharaoh and his Captaines to become food to the beasts of the wildernesse when the Sea did cast up their carcases on the shoâ—…e like sea-wrackt Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wildernesse 6. The Lord will not fail to provide consolation to his Church in her necessity though no probable means do appear as he furnished his people
heathen in our sight by the revenging of the blood of thy servants which is shed 11. Let the sighing of the prisoner come before thee according to the greatnesse of thy power preserve thou those that are appointed to die Secondly they pray for pardon of their sins and delivery from the misery which their sins had procured unto which Petitions sundry reasons are added for strengthening of the faith of the Church Whence learne 1. The sense of sin maketh the afflicted to be patient and submissive unto God without murmuration and their lamentation for their misery doth resolve in prayer and in a prayer for remission of sin O remember not against us former iniquities 2. The onely right way to remedy a miserable condition is to sue for remission of sins and for the renewed evidence of reconciliation for before the Church here do ask any thing for their outward delivery they pray O remember not against us former iniquities 3. A peoples long continuance in sin doth furnish ground of fear of the long continuing of begun wrath and judgement upon them and therefore they pray for the forgetting of their sin that the quarrel being the judgement may be removed O remember not against us our former iniquities 4. When warth and justice are like to consume us and quickly make an end of us a refuge is open to us in Gods tender mercies who cannot destroy utterly a sinner fleeing to his mercy Let thy tender mercies speedily prevent us for we are brought very low 5. When the Lords people are brought low let them not look for a lifting up or reliefe except from God onely therefore say they here Help us O Lord. 6. Such as have laid hold on God for salvation promised in the Covenant may also look for particular deliveries out of particular troubles as appendices of the main benefit of salvation Therefore Help us O God of our salvation say they 7. When men do ask any thing the granting whereof may glorify God they may confidently expect to have it and in speciall when God may be so glorified as his people may also be preserved and comforted Help us say they for the glory of thy Name and deliver us 8. As the conscience of sin useth to step in oftner between us and mercy so must we call oftner for remission of sinne for earnest affection can double and treble the same Petition without babling Deliver us and purge away our sins 9. It is the glory of the Lord to forget sin and when remission of sinnes is prayed for according to Gods promise the Lords glory is engaged for the helping of faith to obtain Purge away our sin for thy Names sake 10. Idolaters are ready to insult over Gods people and their religion and over God also when the Church is afflicted and this dishonour of God true Saints cannot endure Wherefore should the heathen say Where is their God 11. Howsoever the Lord will punish his own people for their sins in the sight of the heathen yet will he not suffer the heathen long to insult over his people or over the true religion but by shewing kindnesse to his people will have the heathen to know that he is their God who will answer for himself and for his people and their religion also Wherefore should the heathen say Where is their God 12. As it doth belong â—…o Gods honour to deliver his people in their distresse so also to punish the persecutors of his Church and blasphemers of his Name Let him be known among the heathen in our sight by avenging the blood of thy servants 13. It is a comfort and encouragement of living Saints to see God avenge the blood of dead Saints slain by their enemies Let him be knowne in our sight by avenging the blood of thy servants 14. As it is no wonder to see griefe and sighing to be the cheer of Gods people when the Lord hath scattered them and they are captive prisoners under their oppressors so may we be sure their tears and sighing shall not be misregarded by God Let the sighing of the prisoner come before thee 15. Albeit it seem impossible to deliver Gods people when they are as condemned prisoners destinated by their enemies unto destruction yet saith seeth delivery very possible to Gods omnipotency According to the greatnes of thy power preserve thou those that are appointed to die Ver. 12. And render unto our neighbours seven-fold into their bosome their reproach where with they have reproached thee O Lord. 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations In the last place they pray for vengeance on their wicked neighbours who mocked them and their Religion in the time of their calamity and thus they close their prayer with a promise to praise God for the granting of their petitions Whence learn 1. Such as rejoyce at the calamity of Gods people and mock them in their misery especially neighbours who should be most comfortable as they are in some respect more guilty then open oppressors so shall they be most severely plagued of God for their cruelty Render unto our neighbours seven-fold into their besom their reproach 2. The mocking of Gods people in their misery especially for their Relgion is the mocking of God and reproaching of him whose servants they are Render them the reproach wherewith they have reproached thee O Lord. 3. When God taketh vengeance on the enemies of the Church then is it seen what interest God hath in that despised company for the Church here is confident that then their relations unto God and Gods care of them shall be evident So we thy people and sheep of thy pasture shall give thee thanks that is we shall come out of distresse and gather our selves together and professe our selves to be thy people and chosen flock and shall praise thee 4. The troubles of the Lords people and their mourning are but temporal and of short endurance but their deliverance and comfort when their troubles are ended is everlasting and no lesse then everlasting duration can suffice them to praise God and thank him for his kindnesse So we thy people shall give thee thanks for ever 5. As the Lords work for his distressed people calleth for thanks at their hands so also doth it call for praise at their hands who shall hear of it and they whose duty it is to give thanks ought also according to their power to stirre up others to praise God with themselves and to stirre up also the posterity in all succeeding ages as the Church here promiseth We will shew forth thy praise to all generations PSAL. LXXX To the chief Musician upon Shoshannim Eduth A Psalm of Asaph THis Psalm given to the Church to be made use of is of the like sad subject with the former and may be applied to the time of carrying away the ten tribes out of the holy land while
strong for thy self In the Hebrew it is the Son whom thou madest strong even Christ who is the true Sonne of God the true Vine-tree Iohn 15. 1. whereabout the Fathers husbandry is in a special way imployed 6. The visible Church or people of God by Covenant at some time may be so farre from a glorious and flourishing condition of prosperity that on the contrary in outward appearance she may be almost destroyed and like to perish utterly as here of the Lords Vineyard or the whole visible Church we read It is burnt with fire it is cut down he meaneth Gods people They perish saith the Psalmist at the rebuke of thy countenance 7. We are to look not so much to instruments of the Churches desolation as to the peoples sinnes procuring it and to Gods wrath causing it They perish at the rebuke of thy countenance Ver. 17. Let thy band be upon the man of thy right hand upon the Sonne of man whom thou madest strong for thy self 18. So will not we go back from thee quicken us ana we will call upon thy Name 19. Turn us again O LORD God of hostes cause thy face to shine and we shall be saved In the last place they put up three requests In the first they insist upon that point of their prayer v. â—…5 which concerneth the Branch of the Vineyard of Israel the promised Messiah Christ the Redeemer and do make request over again that the stock and lineage of David whereof Christ was to come might be kept to the fore till he should assume humane nature and become the Sonne of man according to the solid grounds which God had laid down to bring this promise to passe For the substance of the prayer is this Seeing thou hast made one branch of this Vine which thou broughtest out of Egypt strong for thy self or for thy own purpose namely the man of thy right hand the Sonne of man the promised Messiah God to be incarnate Let thy hand or power be imployed for bringing this to passe that he who is at thy right hand thy equal may be made man the man of thy right hand the Sonne of man So will not we go back from thee that is by him we thy redeemed shall be preserved from apostasie and separation from thee In the second request they pray for the pouring forth of the Spirit upon his dead people that having spiritual life communicated unto them they may worship God in Spirit and truth Quicken us and we will call upon thy Name say they In the third request they repeat the third time that prayed for repentance and reconciliation to be manifested to his people From the first request ver 17. Learn 1. The refuge rest consolation and confidence of a distressed Church or person is Christ and toward him must the afflicted cast their eye for relief as here the Church in her deepest desolation doth 2. Christ is alwayes at the right hand of the Father in regard of power and glory and it is for him no robbery to be equal with God the Father Phil. 2. 16. and his humane nature assumed doth not degrade him from the glory which he had with the Father before the world began Iohn 17. 5. 〈◊〉 is the man of Gods right hand in a singular manner 3. Christ and his Kingdom are established before God for ever for bringing to passe the purpose and service of God in the Redemption of his elect He is the man whom the Father hath made strong for himselfe for his humane nature is united with his divine nature in one person his incarnation was made sure by the eternal and immurable decree of the Covenant of Redemption wherein the elect were given over to Christ and grace was granted and given to them in Christ Jesus before the world began 2 Tim. 1. 9. And as his incarnation was made 〈◊〉 by decree so also made sure by many times repeated Promises in the Law and Prophets beginning at Gen. 3. 15. where it is promised that the seed of the woman should tread down the head of the serpent all along the Scripture unto Malachi 3. 〈◊〉 where it is revealed that Christs messenger to wit Iohn Baptist in the power of Elias should come before him and straightway after he himself should shew himself as did come to passe This is the Sonne of man saith he whom thou hast made strong for thy self 4. To bring this promise to effect and accomplishment the Almighty power of God shall set on work and never drew back from operation till his purpose was brought to passe for after the time that the man Abraham was designed of whose seed he was to take flesh the Scripture sheweth what care the Lord had of Isaac and Iacob and the Patriarchs in Egypt and about the bringing of their posterity out of it to Canaan till Davids family is designed for his stoâ—…k and when the ten tribes were scattered abroad he preserved Iudah to the foxe and when that tribe also was thrust out into captivity he brought it back again and preserved Davids race and the tribe of Iudah under civil Government till Christ came and this the prayer here propounded did make request for Let thy hand be upon the man of thy right hand 5. Neither the Church nor any member thereof needeth any more security for their stability and perpetuation but Christ for now when the Vineyard is burnt and the visible Church defaced the remnant are cotent to rest satisfied with this which also they take for granted and do subscribe unto it Let thy hand he upon the man of thy right hand upon the Sonne of man whom thou hast made strong for thy self 6. The consanguinity of Christ with the beleever and his humiliation in his humane nature are strong supporters of the faith and comfort of his people that do seek salvation through him therefore do the faithful here fixe themselves on this that as he is Gods Sonne so he is a branch of their Vineyard also that as he is at the right hand of the Father as God so he is the man of his right hand also the Son of man or of Adam partaker of flesh and blood with us of the same stock that we are of in all things like to us except sin for the Son of man is the stile whereby Christ stiled himself in his humiliation 7. The perpetuity of the Church and the perseverance of the Saints is founded upon the sufficiency of Christ and the unseigned beleever may assure himself as of the continuance of the Church so of his own perseverance and constant communion with God through him Let thy hand be upon the man of thy right hand c. so will not we go back from thee From the second request v. 18. Learn 〈◊〉 As there is a death of alienation from the life of God in the unregenerate and a death of disability discomfort and discouragement found in the regenerate in Scripture so there
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