Lord the motions of body and soul of the victor are the work and upstirring of God within him and the operation and effects wrought by the instrument are the works of God without the victor for he it is that shall tread down our enemies PSAL. LXI To the chief Musician upon Neginah A Psalm of Devid DAvid now in his exile maketh his addresse to God in 〈◊〉 sad condition ver 1 2 3. And is comforted in the Lord and perswaded of his present and future happinesse ver 4 5. And of the perpetuity of the Kingdome of Christ represented by him to the comfort of all Christs subjects in all ages ver 6 7 8. Ver. 1. HEar my cry O God attend unto my prayer 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher then I. 3. For thou hast been a shelter for me and a strong tower from the enemy 〈◊〉 In his sad supplicication he prayeth for a comfortable receiving of his request and for a comfortable rest of his soul on God himself through Christ hoping to be heard because he was resolved to look toward God and to continue praying whatsoever condition of spirit he should be in and in whatsoever part he should be and also because he had experience of Gods help in his straits in former times Whence learn 1. The best expedient for a sad soul is to run to God by prayer for comfort and to insist earnestly albeit God should seeme not to attend Hear my cry O God attend unto my prayer 3 When the godly are driven from their countrey and fellowship with the Saints and from exercise of the publike ordinances no wonder they fall in perplexity of spirit for David forced to flee to the ends of the land finds his heart overwhelmed within him 4. It is exile indeed to be secluded from the liberty of publike ordinances and it is our home to be where God is publikely worshipped for David counteth himself cast out unto the ends of the earth when he is debarred from the Temple of the Lord. 5. Albeit a man were never so farre banished from the free society of the Church and communion with Gods people in ordinances yet he is still within cry unto God from the ends of the earth will I cry unto thee 6. There is a rock of refuge for safety and comfort to the exiled and perplexed Saint which is able to supply all wants and to sweeten all sorrows and this is the Rock of Gods felt friendship in Christ from heaven represented by the visible rock of Sion where the Tabernacle and mercy-seat was situate the appointed trusting place where God did receive the prayers of his people and did answer them from heaven when David could not come to the typical mount oâ—… rock he prayeth to have accesse to the thing signified lead me to the Rock that is higher then I 7. Sensible and comfortable communion with â—…od is a mystery spiritual which mans wisdome oâ—… power cannot discover nor bring unto him but God himself must reveal and must renew the revealing of himself to a soul in trouble and must make a mans soul to apply it selt to him powerfully else a man cannot feel this comfortable fellowship with God more then a blinde man can sinde out what is removed from him or a weak childe can go not being led or a man can reach up to a steep high place not being lifted up unto it Therefore must the Lord himself draw us near to himself and lift us up to himself lead me to the rock that is higher then I. 8. This spiritual felt communion with God is able to put a man farre from the reach of any enemy 〈◊〉 doth make a soul quietly to rest it self from fear of trouble how great soever the external danger can be â—…s David many times felt by experience for thou hast been a shelter unto me and a strong tower from the enemy 9. A beleevers resolution for depending on God and praying to him in hardest conditions and his present use making of former experiences as they do serve much for strengthening of his faith in prayer so they are the nearest means that can be for coming by a renewed sensible comfort as heâ—… we see for David resolveth from the end of the earth I will cry and prayeth lead me to the rock and saith Thou hast been a strong tower to me and so comfort doth follow quickly after this preparation as the next verse doth shew Ver. 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah 5. For thou O God hast heard my vowes thou hast given me the heritage of those that feare thy Name Here he is comforted in his exile and made to be at home in his spirit by reason of the present sense of Gods favour to him and of his confirmed hope of the performances of the promises made unto him Whence learn 1. The Lord can give such satisfaction to a sad heart in the time of its trouble that the trouble may turne to be no trouble even while it lieth on still as here is to be seen in Davids comfort who speaketh as if he were restored while he is yet in exile 2. Spiritual consolations in temporal troubles do both give satisfaction to a soul for the present and for time to come for everlasting happinesse I will abide in thy Tabernacle for ever his hope is that not only he shall be restored to the fellowship of the Saints at the Tabernacle in Ierusalem but also that he shall be in Gods company in heaven represeted by the Tabernacle and that for ever 3. True consolation standeth not in earthly things but in things heavenly and things having nearest relation thereto for Davids comfort was noâ—… so much that he should be brought to the Kingdome as that he should be brought to the Tabernacle and to heaven by that means I will abide in thy Tabernacle 4. Sincerity setteth no term-day to Gods service or to the seeking of communion with him I will abide in thy Tabernacle for ever 5. The ground of all spiritual consolations is in the mercy and grace of God offered to us in Christ represented by the wings of the Cherubims stretched out over the mercy-seat There fâ—…ith findeth a rest and solid ground able to furnish comfort abundantly I will trust in the covert of thy wings 6 Accesse to God in prayer and approbation of the conscience and the sincere pouring forth of the heart melâ—…ing with present felt sense oâ—… Gods love do strengthening early the assurance of everlasting communion with God for thou O God hast heard my vowe 7. As spiritual comfort in time of trouble granted to a beleeve is indeed the earnest of everlasting life so should they to whom soever the earnest is given make reckoning that by this earnest the inheritance is confirmed unto them by way of
short prayer wherein the oppressed servant of God prayeth that God would put order unto the government of his people and redresse the wrongs done to them Learn 1 Albeit the oppressed servants of God cannot finde justice at mens hands yet there is help to be had from God and prayer shorter or longer as the Lord furnisheth unto them must they seek their ease of minde and comfort Arise O God judge the earth 3. When Magistrates or Rulers do oppresse Gods people private persons may not go beyond their bounds but must have their recourse to God that he may set matters that are wrong in a better condition as here the Psalmist doth 4. As the Church of God among the Jewes was acquainted with the prophecies of the enlargement of the Church and Kingdom of God among the Gentiles and upon this ground prayed that he would not suffer his interest in his people then to decay by the malice of men so may the Lords Church in any place or time upon the same ground pray for the like mercy for still the reason holdeth that God who is about to enlarge his Kingdome will not lose what he hath already and so to pray Arise O Lord judge the earth for thou shalt inherit all nations Amen PSAL. LXXXIII A song or Psalme of Asaph THis Psalme agreeth with such a condition of the Church as we read of in the dayes of Iehosaphat 2 Chron. 20. and serveth to comfort the Church in the greatest conspiracies of her enemies against her The Psalm hath two parts In the former the Church doth cry to God to shew himselfe for his people ver 1. and complaineth of their conspiracy and preparation to come against her ver 2 3. and of their purpose to root out the Lords people ver 4 5. specifying a number of nations who were upon the plot ver 6. 7 8. In the latter part they pray that judgment may so befall them as befell other such their enemies before who enterprised the same enterprise ver 9 10 11 12. In particular that the whole host may be overturned and consumed ver 13 14. and the remnant may bee chased and scattered ver 15. and ashamed and confounded for ever ver 16 17 that so God may have the mâ—… glory among them ver 18. Ver. 1. KEep not thou silence O God hold not thy peace and be not still O God From his cry to God to let forth a word for his people in this strait Learn 1. The Church may be in such a strait as if God do not speedily interpose himselfe she cannot but be swallowed up of her enemies quickly as here we see 2. Sense of danger putteth an edge on prayer and kindleth affection in it Keep not silence O God hold not thy peace and again O God be not still 3. The Lords uttering a word of comfort to his people and of terror to his enemies in the extremity of danger will satisfy his Church and do all her work Be not silent hold not thy peace be not still is the summe of all she craveth for let him speak and it shall be done Ver. 2. For lo thine enemies make a tumult and they that hate thee have lift up the head 3. They have taken crafty counsell against thy people and consulted against thy hidden ones From their complaint of their enemies preparation to come against them Learne 1. The enemies of Gods Church are the enemies of God bearing the same affection to God and to them that are reconciled to him For lo thine enemies that hate thee make a tumult 2. The more din the enemy makes the more insolent he is the higher he lifteth his head he is the more near to be knockt down by Gods appearing for his people against him Keep not silence for thine enemies make a tumult they have lifted up the head 3. The chief enemies of the Church are not the silly and simple sort of people but the most subtile politicians usually whose heads are most fit for Satans devices against Gods people They have taken crafty counsell against thy people 4. The true children of God his secret ones who in the sense of their own weaknesse do shelter themselves under Gods wings and do glory in him are the special object of the malice of Satan and of his wicked servants They have consulted against thy hidden ones 5. Against the craft and policy of enemies the Church hath nothing in her selfe to oppose but doth run to God who can easily disappoint all the enemies plots as here we see ver 4 5. Ver. 4. They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance 5. For they have consulted together with one consents they are confederate against thee From their purpose to root out Gods people Learn 1. No lesse will satisfy the enemies of Gods Church then extirpation and abolishing of the Church Let us cut them off from being a nation that the name of Israel may be no more in remembrance 2. When the Church is least 〈◊〉 and least able to defend her self the wicked encourage and strengthen one another in an evill course against heâ—… They have said one to another Come let us cut them off 3. Although the wicked be at enmity one against another yet they will all agree together to overthrow the Church They have consulted together with one consent saith he they are consederate against thee 4. This consideration that the conspiracy against the Church is a conspiracy against God whose people the Church is is very comfortable in the Churches extremity They are confederate against thee Ver. 6. The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amelek the Philistines with the inhabitants of Tyre c 8. Ashur also is joyned with them they have holp â—…n the children of Lot Selah In the reckoning up of the several nations conspired against Israel Learn 1. When the Church looketh upon the multitude of her enemies and their confederacy and their resolution to destroy her she should gather grounds of hope to be helped so much the more and so much the sooner for this is the Churches argument of hope to be helped here 2. In the persecution of the Church no wonder to see false brethren to be the chiefe leaders whoever be followers and assistants for here the Church complaineth of it They have helped the children of Lot and importeth that Moab and Ammon their bastard-brethren were first in the enmity 3. It is no wonder nor strange thing to see many nations on all hands to invade the Lords people at once for here are ten nations coming all together against Israel Ver. 9. Do unto them as unto the Midianites as to Sisera as to Iabin at the brook of Kishon 10. Which perished at Endor they became as dung for the earth 11. Make their nobles like Oreb and like Zeeb yea all their princes as
Zebah and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession In the latter part of the Psalm is the Churches prayer to God that he would be party against her enemies and plague them There are sundry branches of the malediction which the Church doth imprecate against the enemies The first is that God would destroy them as he destroyed others before them who were upon such a wicked plot of rooâ—…ing out Gods people Whence learn 1. When the Church hath to do with her enemies she should look what in Scripture the Lord did for her in times past for so doth the Church look here to what the Lord did to his enemies Iudg. 7. 22. and 4. 15 24. and 7. 25. and 8. 〈◊〉 2. It is lawful to pray for judgements upon the enemies of the Church provided it be out of a publick spirit and not out of private malice or revenge in which case the prayers of the Church are more forcible for the overthrow of their enemies then all her external force is Do unto them as unto the Midianites is a hard charge against them 3. Former plagues poured out upon the Churches enemies are pledges of the Lords bringing like judgements on her enemies afterward and of giving like preservation unto the Church as before Do unto them as to the Midianites in Gideons time and to Sisera and Iabin in Deborah time when small meanes were sufficient for a great overthrow of the enemy 4. The dead bodies of Gods enemies shall not only be contemptible before men which is incident to the bodies of the Saints sometimes but also contemptible before God as here we see Their enemies perished at Endor and became as dung for the earth 5. The Nobles leaders chief amongst Gods enemies may look for most eminent judgement Make their Nobles like Orch and Zeeb yea all their Princes like Zebah and Zalmunna 6. It is all one for enemies to resolve to spoile Gods Church and to rob God of his habitation specially so long as Gods people love to have God dwelling among them for the injuries done to the Church redound to the contumely of God who hath taken the maintenance of 〈◊〉 They say Let us take to our selves the houses of God in possession Ver. 13. O my God make them like a wheel as the stubble before the winde 14. As the fire burneth a wood and as the flame setteth the mountains on fire 15 So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy Neme O LORD 17. Let them be confounded and troubled for ever yea let them be put to shame and perish From the rest of the branches of the imprecation wherein sundry similitudes are looked unto for shewing forth the effects of Gods wrath upon the enemies of the Church Learn 1. Use is to be made of our Covenant with God so well against our enemies as for our selves for O my God saith he no wwhen he is about to curse the enemy 2. The enemies of Gods Church have many a mischief waiting on them of which if they escape one another shall overtake them yea no one similitude can set forth what misery is prepared for them no peace no rest for them no standing in any stablished prosperity but they shall be rolled as a bowle turned upside-down or as a wheel Make them like a wheel 3. They shall have no strength to resist the blast of Gods wrath Make them as stubble or chaffe before the winde 4. The Lords indignation against them shall burn them as a flame doth a Forrest let them be consâ—…med as fire that burneth a wood which is the greatest flame we can easily conceive or when a mountain of sulphur or coales is kindled as the flame sets the mountains on fire where fâ—… above the earth and under it do meet together 5. If they escape for a while yet judgements shall follow them and overtake them and 〈◊〉 them and turn them in a circle till they be giddy So persecute them with thy tempest or whirewinde 6. Beside what torment their present plague shall bring unto them horror and fear of worse to come shall vexe them Make them afraid with thy storme 7. At last they shall be ashamed when both they shall be disappointed of what they intended against the godly and also meet with the misery which they least feared Fill their faces with shame 8. If any of the enemies of Gods people do belong to Gods election the Churches prayer against them giveth way to their conversion and doth not seek more then that the judgement should follow them only till they acknowledge their sinne and do turn and seek God Fill their faces with shame that they may seek thy Name O Lord. 9. For the rest of the wicked irreconcileable adversaries when shame of disappointment and temporal judgements are come upon them the worst of all doth yet follow even everlasting perdition Let them be confounded and troubled for ever yea let them be put to shame and perish Ver. 18. That men may know that thou whose Name alone is IEHOVAH art the most High over all the earth He closeth the Psalme with shewing the end of all this complaint and imprecation Whence learne 1. The end of all cursing of the wicked enemies of the Church is not to satisfy private revenge but that God may be glorified Let them perish that men may know that thou art he whose Name is IEHOVAH 2. The Name Iehovah signifying Gods being of himself and the cause of the being of all things created is incommunicable to any creature and in Scripture is given only unto the three persons of the Godhead the Father the Word and the Spirit whose essence is one as here is taught Thâ—… men may know that thou whose Name alone is Iehovah 3. If men will not acknowledge the true God to be the supreme and only Governour of all the world they shall by his heavy â—…ements either upon others or upon thgmselves be made to show it for the Church doth here declare that they do use this heavy imprecation against Gods enemies that men may know say they that thou whose Name alone is Iehovah art the most High over all the earth PSAL. LXXXIV To the chief Musician upon Gittith A Psalme for the sonnes of Korah THis Psalme is of the same subject with Psalm 42. and Psalm 63. Wherein the Psalmist lamenteth his banishment from the Temple and the publick Ordinances of Religion to ver 8. and then prayeth for his restoring to that priviledge in the rest of the Psalme This Psalme agreeth well with the time of Davids parting with the Ark when he fled from Absalom In his lamentation First he commendeth the place of publick worship ver 1. Then sheweth his longing after it ver 2. Thirdly he wisheth to be as a sparrow in the meanest condition partaker of that priviledge ver 3. Fourthly
laid me in the lowest pit in darknesse in the deepes 2. Whatsoever trouble we are in or how great danger soever we seem to our selves to be in it is the beleevers wisdom still to look to God as our party with whom we have to do and to lay it forth before him for albeit this may augment grief and fear on the one hand yet it prepareth way for the remedy and keepeth the beleever in termes with God on the other hand as this example doth teach us Thou hast laid me in the lowest pit in darknesse in the depths Ver. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah The eighth degree of his trouble is the felt wrath of God pursuing him overtaking him lying heavie upon him tossing him with new affrightments and assaults as the waves of the sea do when they come one after another and do beat with endlesse dashing upon what they finde in their way and such may be the case of a beloved soul in its own sense which when we consider we may say How gentle is the ordinary exercise of weak beleevers when this exercise is looked upon Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Ver. 8. Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them I am shut up and cannot come forth The ninth degree of his trouble is that beside all the burden of the foresaid vexation the Lord deprived him of all comfort and did not bestow upon him so much as any consolation from his friends or from the fellowship of the godly wise but by Gods providence they did leave him as a man desperate yea as a man whose condition they were afraid to look upon yea they abhorred his case and forsook him and he being thus in appearance shut out from heaven and followed with wrath from God was not onely left comfortlesse among men but also was looked upon by his friends as a damned and abominable reprobate dealt with as a man shut up for the plague of pestilence so that he kept his chamber and could not come abroad to look any man in the face and this also may be the case of a soul precious in Gods eyes beloved and accepted of him in the very mean time of all this hard exercise Thou hast put awâ—…y my acquaintanâ—…e farre from me thoâ—…ast mâ—…de me an abomination to them I am shut up and cannot come forth Ver. 9. Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee In the third place he wrestleth by prayer with God for comfort using for this end four reasons to stâ—…engthen his faith and hope to be comforted The first is from the conscience of his earnest seeking his comfort and â—…elief from this his trouble onely in God Whence learne 1. Gâ—…dlinesse doth not make men senselesse of griefe nor doth it hinder teâ—…re or mourning or any other effects of sorrow to be seen in theiâ—… body Mine eye mourneth because of affliction 2. Sorrow should neither hindâ—… the godly to seek God nor move them to seek their consolâ—… elsewhere Lord I have called daily upon thee 3. It is possible that a goâ—…ly man may be instant daily with God praying with teares for comfort and yet not obtain for a long time as this example doth â—…each 4. As in serious prayer specially in secret the affections of the heart do utter themselves in the answerable gestures of the body as well as in the voice and words of the mouth so those gestures have their own speech unto God no lesse then the words oâ—… the mouth have as here I have stretched out my hands unto thee is brought forth to expresse his submissive rendeâ—…ing up of himself unto God and his dependance upon him Ver. 10. Wilt thou shew wonders to the dead shall the deadrise and praise thee Selah 11. Shall thy loving kindnesse be declared in the grave or thy faithfulnesse in destruction 12. Shall thy wonders be known in the dark and thy righteousnesse in the land of forgetfulnesse The second reason is because if God do not shortly answer him as he thinks he cannot choose but die and then it wilâ—… not be time to give an answer to his prayer for the edification of others and glorifying of his Name among men in this world by relieving of a poor supplicant such as he was except he would raise him up again after he is dead extraordinarily and miraculously which he cannot look for and therefore he hopeth and prayeth to be comforted in time wherein he puts it out of question that he cannot but die quickly if the Lord comfort him not shortly Here he speaketh his own sense and hasteth a little to be comforted and doth somewhat indirectly set a time to the Lords manifesting of himselfe and sheweth some humane infirmity yet such as the Lord useth not to quarrel for with his children in their lamentations mean time in this he sheweth himselfe a noble wrestler First that he assureth himselfe God would not faile so comfort him before he died and again that the Lord would rather miraculously raise him from the dead then not glorify himselfe in his deliverance and in this also he taketh a safe course to seek for what he might expect ratâ—…er in an ordinary way then to look for miracles Whence learn 1. When the Lord delayeth to comfort a believing supplicant he doth call him to wrestle in prayer and to exercise his faith so much the more as here we finde this Saint to do expounding Gods dispensation and bending his spâ—…rit in his supplication to wâ—…estle for comfort as those often interrogations do make evident 2 When faith is fixed upon the Covenant and pâ—…omises and power and goodnesse of God it will expect miracles rather then sea breach of Gods Promise as wilt thou shew wondeâ—…s to the dead doth import 3. A tâ—…ue believer should love to be comfored yea and to live in the woâ—…ld not so muâ—…h for his own satisfaction as â—…hat he may glorify God in his life as shall the dead rise and praise thee doth import 4. It will not content a believer to have the use of any benefit unto himselfe alone but resolveth to make it forth-coming as to the glory of God so also to the edification of others and therefore loveth to have the benefit which he seeketh mainly for that end as Shall thy loving kindnesse be declared in the grave doth import 5. The onely time to glorify God so as others may be edified is this present life after death a man may praise God in heaven but shall not instruct any ignorant person there by his example or counsel as Shall thy faithfulnesse be declared in destruction doth import and that which followeth also sheweth the same Shall thy wonders be known in the dark and thy righteousnesse in the land of
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
siege about them that they escape not They encamp against thee saith the Psalmist speaking as it were to every one of Gods People 4. Wraâ—…h pursueth the Persecutor both living and dead and ceaseth not to follow him so long as there is any thing of him capable of punishment for God not only â—…iseth the 〈◊〉 and destroyeth the enemie and consumeth his flesh but also he hath seattered the bâ—…es of him that enâ—…ampeth against theâ—… 5. When theâ—… is nothing left of the Pâ—… 〈◊〉 unpunished in the world the wrath of God pursueth his name and memoâ—…ial and the wrong done to the innocent is the Persecutors greatâ—… 〈◊〉 〈◊〉 Thou hast put them to sâ—…me 6 As true hâ—…ur and thâ—…â—…ring of â—…pect from men upon any is the gift of God who honoureth them that honour him so deserved sâ—… and 〈◊〉 for â—…n committed when it is poâ—…ed out as the effâ—…ct of Godâ—… justice maketh them who 〈◊〉 him to be ligâ—…ly esteemed Thou hast put them to sâ—… because God hath 〈◊〉 them Ver. 6. O that the salvation of Israel were come out of Sion when God bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad The last ground of comfort to the persecuted godly is the hope of compleat â—…ion to the Church of God and of every true member therof in Christ. Whence learne 1. There is no â—…lid consolation against persecution or any other grievance save in the salvation which is to be â—…ad in Christ He is the Sâ—…iour and salvation of Israel 2. As Christs coming â—…o accomplish salvation by pâ—…t and part in his own order and time is most certainly to be belâ—…ved and hoped for so is it most earnestly to be wished longed after and prayed for as the example of the Lords People here longing for his coming to â—…ion in his incarnation and maniâ—…ion of his grace and then in the spreading forth of his grace and salvation out of Sion to Gâ—…ntiles and Jeweâ—… doth teach us O thâ—… the salvation of 〈◊〉 were come out of Sion 3. As the captivity of Gods People dâ—… remain in any degree and measure which may make 〈◊〉 coming to be so much the more deâ—…eable and to be the object of wishes and matter of Prayer so shall every sort and degree of captivity at last be removed from Gods People till Redemption be compleatly fulfilled God shall bring back the captivity of his People 4. As of all People whoever had the name of Gods People the miseries and captivities of the Israelites because of their provocation against God have been the most conspicuous and signal So of all the People on the earth and of all the Nations which have been honoured with the title of Gods People the deliverance of Israel from captivity shall be most eminently and conspicuously comfortable for when God shall bring back the captivity of his People then Jacob shall rejoyce and Israel shall be glad PSAL. LIV. To the chief Musician on Neginoth Maschil A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us DAvid being betrayed by the Ziphims First doth make his Prayer to God for delivery ver 1 2. Secondly he strengtheneth his faith by some reasons ver 3 Thirdly he is confident of his own delivery and of Gods judgement on the Ziphims whereunto he subscribes ver 4 5. And last of all he promiseth praise to God for his own assured deliverance ver 6 7. From the Inscription Learn 1. Particular straits and particular deliveries should be particularly remarked as David here remembereth the danger he was in by the treachery of the Ziphims 2. Mighty men will finde readily more friends in an evil cause then the godly do finde in a good cause As Saul hath the Ziphims to offer their service to his cruelty when David was in straits 3. The wicked are very hearty to do an ill turn and glad to finde occasion of it Doth-not David say they hide himself with us as if this had been good and blessed newes Ver. 1. SAve me O God by thy Name and judge me by thy strength 2. Heare my Prayer O God give eare to the words of my mouth From Davids Prayer Learne 1. The godly can never be so surprised with trouble but they should flie to God for delivery as David doth here and it is a rare vertue not to forget this relief in depth of distresse 2. When men beleeve that God is all-sufficient and answerable to what is spoken of him they have great encouragement to go to him in diffiâ—…ulty Save me by thy Name saith David Gods name gave him ground to pray and hope for deliverance 3. Albeit no man should rashly call God to give judgement yet in a good cause against a strong Party an upright man may call for and expect assistance from God Iudge me by thy strongth saith he 4. In servent prayer the very voice hath use as with the supplicant to expresse his earnestnesse and his faith in God and to stiâ—… him up and hold him fixed to his supplication so with God also hath it use in regard it is an expresse invocation of him and a signe of dependance upon him and of expectation of a good answer from him Heare my Prayer O God give care unto the words of my mouth Ver. 3. For strangers are risen up against me and oppressours seek after my soule they have not set God before them Selah The reasons supporting his saith in his Prayer â—…e taken from the unkindnesse unnatuâ—…alnesse and cruelty not only of his Countrey-men but also of his father in law and of his old acquaintance slippery Courtiers who sometime professed friendship Whence learn 1. No strangers are more strange then they who cast off the bands of civility and nature wherein they were bound false Countrey-men false brethren false friends false alliance are those of whom men may expect leâ—…st in their need for David findeth such men to be his greatest enemies Strangers are risen up against me saith he 2. When they who should protect a man do him most wrong God will hear the pâ—…ints put up against such men oppressours seek after my soul or â—…e 3. When the fear of God is laid aside there is nothing to be expected of the godlesse man but the worst of evills which he is able to do there is no aw band to restrain him for they have not set God before them 4. The lesse hope there be of mans mercy the more hope is of Gods help the more unkinde and cruel men be who should be friends the more may the Lords kindnesse and comfort be expected for supply of inlacks as here the dâ—…ist of Davids argument holdeth forth Ver. 4. Behold God is mine helper the Lord is with them that uphold my soul. 5. He shall reward evil unto mine enemies cut them off in thy truth In the third place he is assured of help to himself and to his friends
and of vengeance to his enemies Whence learn 1. Fervent 〈◊〉 〈◊〉 hath readily a swift answer and sometimes wonderfully twist even before a man have ended speech as here David findeth in experience Behold saith he God is my helper 2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it it can demonstrate God present in an instant ready to help in greatest straits Behold God is my helpe 3. There is more joy in Gods felt presence then grief in felt trouble for Behold God is my helper is more comfort then his friends unkindnesse and strangers malice was grievous 4. Such as do comfort and help a man in time of his tentation are not onely helpers unto him in the matter of his temporal life but also instruments to save his soul which by tentations is like to be drawn into sin and so to destraction for David saith of such men they uphold my soul. 5. Such as take part with the persecuted Saints God will take part with them The Lord is with them that uphold my soul. 6. As God is a friend to the friends of his distressed children so is he a sâ—… to their 〈◊〉 and their foes shall smart for their enmity in due time He shall reward evil to my enemies 7. The doome of the wicked enemies of Gods children is set down in Gods word his truth is the wicked mans terror and the godly 〈◊〉 strength Cut them off in thy truth 8. Albeit we may not without clâ—… warrant pray against particular persons yet we may subscribe to Gods Word set down in Scripture against his obstinate enemies and our enemies for his cause Cut them off in thy truth Ver. 6. I will freely sacrifice unto thee I 〈◊〉 praise thy Name O LORD for it is good 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemies In the last place he promiseth praise to God for the certaily he had of his deliverance whereof he was no lesse assured theâ—… if he had seen it with his eyes Whence learnâ—… Promised and hoped for deliverance is able to affect the 〈◊〉 as a mercy present and already past as here it doth David I will sacrifice to thee and praise thee 2. Readinesse of heart to glorifie God and liberty of spirit with occasion granted to praise him for a benefit is another 〈◊〉 benefit superadded and greatly to be esteemed of as David doth account of it I will freely sacrifice unto thee and praise thy Name for it is good thaâ—…â—…s not only is thy name good but to have a heart sincerely to 〈◊〉 â—…hee and liberty to expresse thy praise before others is 〈◊〉 Then is an action good when it is done because it is a good â—…on and is not gone about for by-ends I will praise his name for it is good saith he 4. In one experience of one delivery man 〈◊〉 〈◊〉 foresight of ful delvery out of every evil or trouble wherein he can fall as here David speaketh of hopes for full delivery he hath delivered me out of all troubles 5. The same light of Gods Word made lively by Gods Spirit is able to shew a man both the destruction of his wicked enemies and his own deliverance from them and as a man may rejoyce in Gods mercy towards himself so also may he rejoyce in Gods justice against his enemies provided he be free of private revenge mine eye hath scene thy judgements upon mine enemies PSAL. I. V. To the chief Musician on Neginoth Maschil A Psalme of David THis Psalme containeth this doctrine That albeit Christ and his followers may be in great straits by the 〈◊〉 of their pretended friends yet through Gods favour they shall be delivered as David felt in experience The use of which Doctrine is subjoyned in the end of the Psalme which well agreeeth with the Psalmists condition in the time of Absaloms and Achitophels conspiracie The parts of the Psalme we may make these three In the â—…st is set down his sorrowful supplication to ver 16. In the next his comforting of himself in the Lord his deliverer to ver 22. In the third the use of this experience in the two last verses In his supplication he prayeth in the first place for a gracious hearing because of the calumnies and cruelty of his enemies ver 1 2 3. In the next place he setteth down his pitiful condition of minde ver 4 5. making him to wish to be faire from the company of these conspirators which were combined against him ver 6 7 8. In the third place he prayeth to God to confound their counsels because the whole City was in an uproare against him seeking how to execute their mischievous plot ver 9 10 11. In the fourth place hâ—… condescends upon a more particular reason of his prayer for confounding their counsels because the plotter of the conspiracy had been most intimate in his familiarity and deep upon his counsel ver 12 13 14. Whereupon in the last place by way of prayer he prophesieth of the curse of God to come upon them ver 15. In the second part of the Psalme he comforteth himself in God First by his resolution constantly to depend upon God and hopefully to pray ver 16 â—…7 Seondly by his former experiences of deliverances granted to him before ver 18. Thirdly because he was assured God should take order with his enemies for their treacherous breach of Covenant and plaâ—…ing of their malicious designes with fair pretences and deep dissimulation ver 19 20 21. In the third part of the Psalme are the uses of this experience ver 22 23. Ver. 1. GIve eare to my prayer O God and hide not thy self from my supplication 2. Attend unto me and hear me I mourne in my complaint and make a noise 3. Because of the voice of the enemies because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me From his addresse unto God for relief in this as in his other sad conditions Learn 1. Many grievances are the godly subject unto but in none of them all is there any ease for them till they go to God and lay out their case before him Give care to my prayer O God 2. As it is ease of heart to supplicants to have any signe of the acceptance of their supplication So not to finde accesse in prayer doth adde much weight to their trouble hide not saith he thy self from my supplication 3. When a sad heart is fixed on God and findeth what to say to him it may expect that its words shall not be misregarded of God but punctually taken knowledge of attend unto me and hear me 4. Though a childe of God were never so stout-hearted naturally yet when God exerciseth his spirit with trouble he shall be made to weep before God as a childe and must not be ashamed to be thus humbled
deserving at their hand our ill carriage in the cause and our deserving to be forsaken and saith in effect that the false friend or traitor hath reason to be avenged on us and to oppose us in that cause and what can be heavier to a godly persecuted person for this is a very exalting of the Traitor against us Neither was it he that hated me that did magnifie himself against me 5. Amongst many friendly neighbours it hath been the custom of godly and wise men to chuse out some to be their most intimate friends whom they would use most familiarly and freely whose counsel they would take and most readily follow It was thou O man mine equal my guide and my acquaintance 6. To finde a godly and wise man with whom we may be free in all cases of minde or conscience wherein we may fall to whom we may freely open our minde and be strengthened by him in the service of God it is a notable refreshment and part of happinesse and contentment We took sweet counsel together and walked unto the house of God in company 7. A godly and wise man may be deceived in his choice by the close carriage of an hypocrite who because he hath no sound principles of stedfastnesse in a good cause may both disappoint his friend and deceive himself also and so do that which he did not at first intend to do This disappointment to the godly is a very heavy affliction But it was thou a man mine equal my guide Ver. 15. Let death seise upon them and let them go down quick into hell for wickednesse is in their dwellings and among them From his Prophetical imprecation against his enemies such as Achitophel was to David and Iudas to Christ and such like together with their followers and complices Learn 1. Swift destruction is the reward of the enemies of Gods servants and specially of treacherous Apostates from a good cause as Achitophel's and Iudaas's latter end gave example Let death seise upon them and let them go down quick into hell 2. Such as give entertainment and lodging to wickednesse shall have hell for their lodging where wickednesse lodgeth for here it is given for a reason why the wicked shall go down to hell Because wickednesse is in their dwellings and among them 3. What the Lord hath revealed to be his righteous decree the godly may warrantably subscribe unto it Let death seise on them c. Ver. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall heare my voice In the second part of the Psalme he comforteth himself in his resolution constantly to depend on God and his confidence to finde accesse in worship Whence learn 1. The right use of Gods judgements on the wicked for their wickednesse is to draw near to God to worship him and depend upon him as David here resolved As for me I will call upon God 2. A man may be sure to be saved in drawing near to the Lord whatsoever shall befall the wicked I will call on God and the Lord shall save me 3. He who resolveth to live upon Gods good will and furniture and hopeth to be saved at last must resolve also to be constant servent and importunate in his daily worship and attendance on God Evening and morning will I pray and cry aloud 4. As it is needful upon all occasions to watch unto Prayer and to entertain a frame of Spirit fit for supplication so is it fit for giving of our selves more specially and fully to this work to have albeit not fixed canoniâ—…k houres yet set times every day at or about which we may follow religious worship such as are morning evening and noon or any other time most fitting for the work all circumstances being compared as here Davids resolution and example doth teach us Ver. 18. He hath delivered my soule in peace from the battel that was against me for there were many with me His next encouragement is taken from the experiences of former deliveries given to him by God Whence learn 1. Then do we make good use of experiences when we stir up our selves thereby to beleeve the more for them in God and to call on him in all conditions as David here giveth this He hath delivered my soul as a reason of his former resolution 2. In the midst of war the Lord can keep a man as safe as in the time of peace and in extreme perils preserve him from danger He hath deliverd my soul in peace from the battel that â—…as against me 3 He that depends upon God in the time of trouble albeit he had an hoste against him yet hath he more with him when God is with him then can be against him He hath delivered my soul for there are many with me Ver. 19. God shall heare and afflict them even he that abideth of old Selah because they have no changes therefore they feare not God 20. He hath put forth his hands against such as be at peace with him he hath broken his Covenant 21. The words of his mouth were smoother then butter but war was in his heart his words were softer then oile yet were they drawn swords His third encouragement is taken from assurance that God should punish his enemies for their godlesse security bâ—…each of Covenant and deep diâ—…mulation Whence learn 1. Upon the complaint of the oppâ—… servants of God not only aâ—…e they delivered themâ—…lves but also their enemies are punished God shall â—…ear and afflict thâ—… 2. Gods eternity and immutability is a sufficient groâ—…d of the maniâ—…station of his mercy to his own people and 〈◊〉 against their enemies from generation to generation God shall hear me and afflict them even he thâ—… abideth of old Sâ—…h 3. The more gently the Lord deales with the wicked in not exâ—…cising them with so many cresses outward and inward as he doth his own the more godless are they the more seâ—… aâ—…e they and the more godless and secure they are the more certain is their vexation coming He will afflict them sore because they have no changes therefore they feare not God This is one reason of the Lords pursuing the wicked 4. Whoever he be that maketh a breach in the peace between himself and others shall have God for his Pâ—…ty who shall not faile to afflict the Peace-breaker he shall afflict them and namely the chief Ring leaders Who have put forth their hands against such as be at peace with them and this is another reason of the Lords punishing of the enemies of his People 5. The Lord will make a quarrel and pursue for the breach of Covenant in special because this is a most solemn confirmation of peace and wherein God hath specially interest to sâ—…e it performed or the breach of it punished He hath broken his Covenant and this is the third reason of Gods punishing false brethren
Prophet when Israel was fighting with the Syrians and Edomites It may be divided into three parts in the first whereof the Psalmist prayeth for help more largely v. 1 2 3 4 5 In the second part David is made confident of the victory ver 6 7 8 9 10. In the third part he repeateth his prayer more briefly and his confidence of having the victory ver 11 12. From the Inscription Learne 1. The children of God must not think it strange to be put to wrastling striving and fighting for a promised Kingdome before they be setled in possession as David was yea the Church of Christ must resolve for such like exercises for this Psalm is given to the publike Ministers of the Church for use in all ages 2. The Church must make use of her prayers as well when she is furnished with a regular army as when she wanteth bodily armes as David teacheth the Church here 3. There is hope of victory when God by prayer is more relied upon then the army in the fields for with the Psalme the mention of the victory of the Lords hoste is set down and the slaughter of the enemy recorded That Ioab smote of Edom twelve thousand Ver. 1. O God thou hast cast us off thou hast scattered us thou hast been displeased O turne thy self to us again Of the larger prayer there are three branches the first is for reconciliation with God ver 1. The second for reparation of the decayed state of the Kingdom ver 2 3. The third for delivery and victory in the conflict with the enemy ver 4 5. In the first branch of his prayer he acknowledgeth by-gone judgements as the fruit of Gods displeasure and of the peoples provocation of God to wrath and so he prayeth that God would turn again and be reconciled to his people Whence learn 1. Terrible evils may befall the Lords people or the visible Church when they by their sinne do provoke him to wrath as was seen in the time of the Judges and in Sauls time O God thou hast cast us off thou hast scattered us 2. When God doth plague a whole Kingdome or the body of the visible Church it is not a matter of simple exercise or trial as when he bringeth trouble on some of his dear servants in the time of their upright carriage but it is for their sins and provocation of the eyes of his glory Thou hast been displeased 3. Such as would have plagues removed must acknowledge their sin and seek to be reconciled with God and in this way may they expect to finde favour O turn thy self to us again 4. Whatsoever sins the viâ—…ble Church and incorporation of Professors have done against God or whatsoever injuries they have done against the godly in assisting of persecuting powers against them yet the godly must not only not separate from them but also be ready to receive them into favour be reconciled with them forgive their former injuries joyne in Church and Camp-fellowship with them being reconciled share with them by compassion in calamities intercede with God for them as for themselves as being all of one incorporation as David the type of Christs moderate and merciful governing and a patern to all the godly did forgive those that persecuted him fought against him under King Saul and stood longest out against him when Saul was dead for David here doth say with and for the people O God thou hast scattered us O turn thy self again to us Ver. 2. Thou hast made the earth to tremble thou hast broken it heale the breaches thereof for it shaketh 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment When Saul did reigne all things went wrong the wicked abounded and vile men were exalted and God plagued the land therefore in the second branch of his prayer he prayeâ—…h for restauration of the dejected state of the Kingdome the calamities whereof he layeth forth both before and after the petition Whence learn 1. When people will not stand in awe of God and fear him he will strike them with the fear of his wrath and sense of sore judgements Thou hast made the earth to tremble 2. Warre and in speciall civil and intestine war is most able to ruine a Kingdom and like an earthquake to make ruptures and breaches in it to the renting of it in pieces Thou hast made the earth to tremble thou hast broken it 3. It is a Christian and royal vertue to seek the union of the subjects among themselves and to remove divisions of the Kingdom without the removing whereof the State can never be setled But it is a divine power to work this union effectually therefore doth he pray to God for it Heal the breaches thereof for it shaketh 4. When people will not see nor take knowledge of their sins against God and their obliged duties to him he will let them see sad spectacles of bloody warres forreign and intestine Thou hast shewâ—…d thy people hard things 5. When people have besotted themselves in their sin and have not beleeved what God hath threatened against them no wonder they know not what hand to turn them unto and be stricken with astonishment in the execution of his judgements which when they fall upon a people either suddenly or more heavily then they could have expected they put mens mindes in a confusion as if they were drunk for sudden sore and lasting judgements confound the thoughts of secure sinners so as they can make little use of the Word of God or of their wit or any other means of relief more then a drunken man overcharged with wine Thou hast made us to drink the wine of astonishment Ver. 4. Thou hast given a banner to them that fear thee that it may be displayed because of the truth Selah 5. That thy beloved may be delivered save with thy right hand and heare me In the third branch of his prayer he seeketh delivery and victory over the enemy and that because God had begun to give some hope of changing the face of affairs by raising a banner in Davids hand for the Lords cause and people Whence learn 1. When the godly are oppressed the truth of Religion and of Gods promises do lie at under like a fallen Standard and when God raiseth up instruments of their protection and comfort as here he did in bringing David to the Kingdome it is like the lifting up of an Ensign in the hand of a valiant standard bearer Thou hast given a banner to them that fear thee 2. It is for the godlies cause that mercy is shewn to a whole land Thou hast given a banner to them that fear thee 3. When the godly get up their head all their endeavour according to the utmost of their power should be to advance true Religion and the practice of it Thou hast given a banner that it may be displayed because of the truth 4. As nothing is respected by
approach unto thee 3. It is the free good will of God which putteth the difference among men and maketh some to be partakers of blessednesse and not other some Blessed is the man whom thou choosest 4. The power and glory of the work of conversion reconciliation and drawing near to God for communion with him of so many as are converted is the Lords power and glory no lesse then election is his free choice and glory Blessed is the man whom thou choosest and whom thou causest to approach unto thee 5. The man elected effectually called reconciled and drawn in society with God is a true member of his Church a constant member thereof in this life and one who shall be a member of the Church triumphant in the life to come and so effectually blessed He shall dwell in thy Courts saith the text in the original 6. Whatsoever is sufficient for begetting and entertaining the life of grace and of true blessednesse in Gods elect is to be found by the meanes of publick ordinances in the Church of God We shall be satisfied with the goodnesse of thy house even of thy holy Temple 7. Whosoever do finde in themselves the proper effects or consequents of election in special a powerful drawing of them to the Covenant with God and unto a nearer and nearer approaching unto God in the way of obedience unto the publick ordinances of his house may be assured of their election of their effectual calling of the blessednesse and of their interest in all the goodnesse of Gods house to their full contentment for after the general doctrine he applieth We shall be satisfied with the goodnes of thy house even of thy holy Temple Ver. 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea The fourth reason of the Lords praise is taken from the defending of his Church in all ages and places and saving of his people by giving terrible answers to their prayers against their enemies for the performance of his own word and confirmation of the faith of his own people in whatsoever part of the earth unto the end of the world Whence learn 1. As the love of God to his people doth not exempt them from the molestation of enemies because the Lord will have the faith of his people by this means exercised and them put to pray unto him and complain of the injuries done unto them so his love to them will not suffer their prayers to want an answer in their troubles to the amozement of their adversaries By terrible things wilt thou answer us 2. In the Lords relieving of his people and destroying their enemies he will have the work looked upon as the performance of his Word wherein he hath promised to be a friend to the friends of his people and a foe to their foes By terrible things in righteousnesse wilt thou answer us 3. The reason of particular deliveries of Gods people from their enemies is because these deliveries are appendices of the Covenant of grace established for giving to them everlasting life Thou wilt answer us O God of our salvation 4. What the Lord hath promised and done to his Church of old is a sufficient ground of confidence to the people of God in all times and places to expect and finde the like mercy unto that which they of old did expect and finde O God of our salvation the confidence of all the ends of the earth and of them that are afar off upon the sea that is thy people whether dwelling in the Continent or in Isles or sailing on the sea Ver. 6. Which by his strength setteth fast the mountaines being girded with power The fifth reason of the Lords praise is from his strong power whereby he is able to do all things as appeareth by his framing and setling the mountains Whence learn 1. The power of God manifested in the work of Creation is a prop to the saith of his people to believe the promises and a pledge of the performance thereof unto them By his strength he setteth fast the mountaines 2. Whatsoever great work the Lord hath done he is able and ready to do a greater work if need be for his people He is girded with power Ver. 8. Which stillest the noise of the seas the noise of their waves and the tumult of the people From the sixth reason taken from his wise and powerful over-ruling all commotions of unruly creatures of whatsoever sort Learn 1. There is nothing so turbulent and raging and reasonlesse in the whole world which God doth not rule and bridle and make quiet as he pleaseth He stilleth the noise of the seas the noise of their waters 2. As the commotions of people their seditions their insurrections and conspiracies against Gods people within and without the visible Church are no lâ—…sse rageing and reasonlesse then are the commotions of the sea so God hath the ruling of them as well as of the seas and by his stilling the noise of the seas the noise of the waters thereof he giveth an evidence of his power and purpose to bridle the sury and rage of reasonlesse men who threaten trouble and destruction to his people He stilleth their waves and the tumult of the people Ver. 8. They also that dwell in the uttermost parts are afraid at thy tokens thou makest the outgoings of the morning and evening to rejoyce From the seventh reason of Gods praise taken from the affright ing of all the world by his judgements against the enemies of his people lest they should attempt the like Learn 1. As the Lord can still the tumults of the people when they rage most so he can by his terror prevent their commotions against his Church by shewing them his terrible judgements executed on others which are the tokens of the power of his displeasure against all who shall dare to be adversaries to his people They also that dwell in the uttermost parts are afraid at thy tokens The eight reason of Gods praise is from the joyful tranquillity and peace which he when he pleaseth giveth to his people after he hath setled their enemies rage and power against them Whence learn As the Lord doth sometime exercise his people with trouble and persecution from their enemies so also he can and doth give them some breathing times some comfortable seasons as it were fair dayes from morning to evening yea sundry â—…ull fair dayes one after another so that his people are made to rejoyce before him from day to day Thou makest the outgoings of the morning and evening to rejoyce Ver. 9. Thou visitest the earth and waterest it thou greatly enrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it 10. Thou waterest the ridges thereof abundantly thou setlest the furrowes thereof thou makest it
and justice and goodnesse in God to make his people know some time whether his service or mens service be most easie Thou hast caused men to ride over our heads 9. When Gods service and mens service are compared the service of men is a beastly bondage in comparison for the enemies of the Church will abuse Gods people like beasts when they fall under their power Thou hast made men ride over our heads 10. There is no sort of affliction nor extremity of affliction from which the godly may secure themselves after the time of their entring into their trials till Gods time come wherein their triall is to end We went through fire and through waters 11. After troubles and trials the Lord giveth ever an event and a gracious delivery to his own which bringeth as much comfort with it as their triall had grief in it But thou broughtest us out into a wealthy place Ver. 13. I will go into thy house with burnt-offerings I will pay thee my voweâ—… 14. Whichmy lips have uttered and my mouth hath spoken when I was in trouble 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullocks with goats Selah In the third and last part of the Psalme the Psalmist sheweth forth his thankfulnesse for the favours shewed to himselfe in particular and first he promiseth to acknowledge his obligation to God in the place of publick worship as the Lord had required in the ceremonial law ver 13 14 15. Secondly he declareth his particular experience of Gods mercy testifying his hearing of his prayer by his acceptance of it ver 18 19. And last of all he blesseth the Lord for the gracious answer of his prayer ver 20. From the promise which he maketh of publick acknowledgement of the mercy according to the prescript of the Lords appointment Learn 1. In common favours and deliveries granted to the visible Church each true member have their own special mercies bestowed upon them beside the common for which in particular and for the common mercies also they ought publickly to be thankful as the Psalmist is here saying I will go into thy house with burnt-offerings 2. As it is a token of lively faith in desperate troubles to trust in God and to hope for his deliverance and to promise him praise before the delivery come so is it a token of an upright heart to be as willing to perform promises after the benefit received as it was ready to make promises before the benefit received I will pay thee my vowes which my lips have uttered and my mouth hath spoken when I was in trouble 3. As our persons and best service are polluted except they be cleansed by the sacrifice of Christ so in our approaches unto God we should acknowledge the sinfulnesse of our persons and performances and the need we stand in of Christs mediation and the riches of grace bestowed upon us through him who perfumeth our persons and prayers and praises as was shadowed forth in the ceremonies of the law for this was the Prophets meaning when he said I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullucks with goats which were appointed in the law to be offered partly for sin and partly by way of thanksgiving Ver. 16. Come and hear all ye that fear God and I will declare what he hath done for my soule 17. I cried unto him with my mouth and he was extolled with my tongue From his declaration of his lately felt experience of Gods mercy to him Learn 1. A spiritual man as he will not neglect outward rites of commanded publick worship so will he not rest on them but will go about the real glorifying of God before others as the Psalmist doth here Come and hear what the Lord hath done for my soul. 2. The true disciples of Gods grace who can best discern of Gods works and of the experience of others and who will be most ready to praise God with us are those that fear God Come and hear all ye that fear God I will declare what he hath done for my soul. 3. It is no lesse needful for the glorifying of God and edification of others to make the way of our coming by a benefit manifest to others that it was by the use of holy ordinances then to make mention of the benefit it selfe I cried â—…nto him saith he that is I was instant in prayer for the benefit 4. There are cases wherein the uttering of words in prayer do serve much not only for our own up-stirring and fixing of our mindes and for others edification but also concerneth Gods glory on whom we professe dependance and in whom we acknowledge power and goodnesse to dwell And he was extolled with my tongue Ver. 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer From the clearing of his sincerity in prayer Learn 1. Sincerlâ—…y of heart should be joyned with the supplication of the mouth and with selfe examination that we may be sure we pray sincerely for If I regard iniquity in my heart imports so much in the Psalmists practice 2. He is an upright man in Gods accompt who doth not entertain affection to any known sin but doth oppose it sincerely in Gods sight for this the Psalmist bringeth for the proof of his sincerity that he did not regard sin in his heart 3. Those onely are the sâ—…nners whose prayer God will not hear who live in the love of known sins and pray for having satisfaction to their corrupt lusts If I regard iniquity in my heart the Lord will not hear me 4. The lawful prayer of the upright heart shall be granted in substance and it may be just aâ—… it was desired which as it is no small mercy so should it be well marked as the return of our prayer But verily God hath heard me he hath attended to the voice of my supplication Ver. 20. Blessed be God which hath not turned away my prayer nor his mercy from me Her closeth with thanksgiving for this particular experience as an evidence of the running of the fountain of Gods mercy toward him Whence learn 1. As it is no small mercy that our prayers are not rejected of God albeit he should delay to answer us for a long time so when he delayeth not to answer us the mercy is the greater and ought to be acknowledged in both respects Blessed be God which hath not turned away my prayer 2. Thâ—… gracious answer of an upright supplication evidenceth ready accesse prepared yet moâ—…e for the supplicant to the fountain oâ—… Gods mercy and this is yet more mercy He hath not turned away my prayer nor his mercy from me PSAL. LXVII To the chief Mufician on Neginoth A Psâ—…lm or song THis Psalm is a prophetical prayer for a blessing upon the Church of
not a simple telling of their duty but a prophecie of their joyful joyning in the worship of God and that they shall have cause of joy within themselves to praise him O sing praises to the Lord. 2. True Converts will renounce Idols and false gods and reverently worship the omnipotent Creatoâ—… and Governour of heaven the eternal God Sing praises to God that rideth upon the heaven of heavens that were of old 3. As the glorious government of heaven doth shew the Lords power so the thunder also doth shew his power and terror the consideration whereof is needful to dispose our stupid mindes to praise him Lo he doth send forth his voice even a mighty voice 4. The right use of Gods great and sensible and daily seen works is to make us to glorify the power of God who is able to work whatsoever he pleaseth Ascribe strength unto the Lord. 5. The Lords glory in his Church is more excellent then all that is to be seen in the works of Creation His excellency is over Israel 6. The true worshipper must study the power and all other properties of God both by what he hears in the society of the Church and by what he seeth in his visible works as well daily transient works such as the clouds are as constantly enduring works such as the heavens are His excelâ—…ency is over Israel and his strength is in the clouds And surely it is no small power which doth bear up such weight of mountaines of snow and seas of water and doth make them saile as it were and flee with wings in the aire which God doth dissolve by sittle and little as we daily behold 7. Wheresoever God sheweth his presence whether in heaven or in his Church in any place of the earth there and from thence doth he shew himself a dâ—…eadful God to such as fear him not O God thou art terrible out of thy holy places 8. Albeit there were no man to hear us glorifie God or no man to take his praise of our hand we should acknowledge his greatnesse in our heart and before himself who will take true worship of our hand for David here turneth his speech to God in the end of the Psalme saying to him O God thou art terrible out of thy holy places 9. The Lord hath an everlasting interest in the people of â—…srael and they in him for the elections cause and every true Israelite hath an everlasting interest in God he is the God of Israel 10. What the Lord hath is forth-coming to his peoples furniture as they have need The God of Israel is be that giveth strength and power to his peâ—…le 11. It is reason that at all the several remembrances of Gods mercy to us we should acknowledge his blessednesse and his blessing of us and this is all we can do and that also can we not do except he strengthen and enable us for praise for blessed be God saith the Prophet for this very reason after he hath spoken of his giving power to his people PSAL. LXIX To the chief musician upon Shoshannim A Psalm of David DAvid as a type of Christ earnestly dealeth with God for a delivery from his perplexed condition and from the malice of his adversaries and doth finde a comfortable event There are three parts of the Psalm In the first is his prayer six times presented and strengthened with new reasons to ver 22. In the second part of the Psalm is his imprecation of ten plagues against his enemies with some reasons added for the justice of the inflicting the plagues mentioned to ver 29. In the third part are four evidences of his victory from ver 29. to the end In all which whatsoever is proper to the type is to be referred to the type only and whatsoever is fit also to be applied unto Christ the Antitype must be referred to him only in that sense which is suitable to his Majesty His prayer at first is propounded in few words Save me the reasons are foure The first from the danger he was in ver 1 2. The next from his long and patient waiting for an answer to his prayer ver 3. The third from the multitude and malice and iniquity of his enemies ver 4. The fourth is by way of attestation of God that he was innocent of that whereof he was charged by his enemies joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect ver 5. Ver. 1. SAve me O God for the waters are come in unto my soul. 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me His first Petition is to be saved and the first reason of it is because of the danger he was in Whence learn 1. A childe of God may in his own sense be very near to perishing and yet must not in the most desperate condition cease to pray nor cease to hope for delivery prayed for Save me O God 2. With danger of bodily death a childe of God may have in his spirit a sore conflict with the sense of wrath like to swallow up his soul as deep waters do a drowning man The waters are come in unto my soul. 3 The condition of a soul exercised with the sense of wrath threateneth no lesse then perdition certain inevitable without any event and endlesse whereof the bodily danger of a drowning man is but a shadow I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Ver. 3. I am weary of my crying my throat is dried mine eyes faile while I wait for my God The second reason of the first Petition is because he had long and patiently waited on God Whence learn 1. Faith in hard exigences doth not give over for appearances of perdition knowing that what is impossible to mans appearance is not impossible to God for David as a believer and a type of Christ prayeth still for all this although he finde no delivery I am weary of my crying 2. Prayer put up in faith to God keepeth in life and is like a mans drawing breath in the water when the head is lifted up above the floods for here although the floods overflowed the Psalmist yet he is able to shew this to God and to cry till he be weary of crying 3. For exercising of faith and making patience to have the perfect work it is no strange thing for God to delay relief unto an earnest supplicant till he be like to give over till his case seem desperate and his relief hopelesse Mine eyes faile while I wait for my God 4. Though the flesh of the regenerate man be weak yet the spirit is ready and will never give over calling on God depending on him holding fast the Covenant and the hope of deliverance for it will make this a new ground of speech unto God that it is noâ—… able
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
exact any thing of his subjects but that which he offereth to furnish and enable them to discharge he lets none be tempted above his strength he taketh small beginnings in good part he spareth the rod in a great measure mitigates the correction and in midst of wrath he remembereth mercy He shall spare the poor and needy whatsoever hard exercise he put them to he will give them their soul for a prey They shall not perish who in the sense of their need depend upon him He shall save the souls of the needy ver 14. The sixteenth benefit and commendation of Christs Kingdome albeit the Lord suffer his subjects to be tried with heresies and seducers by oppressors and persecutors yet he will assist them in the trial and bring them out of it He shall redeem their soule from deceit and violence and if for his own glory he put any of them to lay down their life for his cause it shall be a point of special honouring of them as of precious sonnes whom he esteemeth much of both living and dead Precious shall their blood be in his sight v. 15. The seventeenth benefit and commendation of Christs government is from his everlasting indurance albeit other Kings die and leave their kingdom to their successor yet it is not so with Christ he indureth for ever his death for paying the ransom of our sins did not interrupt his reign but made way for his more glorious reigning after his resurrection he hath life in himselfe as in the fountain He shall live he shall live conquering and bringing in moe subjects who shall pay tribute unto him To him shall be given of the gold of Sheba The eighteenth benefit and commendation of Christs Kingdom is this Christ shall be well beloved of all his subjects whose exercise it shall be to wish and pray for the prosperity of his Kingdome Church and mystical body and who shall commend and praise his glorious and lovely Majesty Prayer also shalll be made for him continually and daily shall he be praised v. 16. The nineteenth benefit commendation of Christs government is that a little seed of his precious Word sowen among men of whose conversion there might be least hope like a handful of corn sowen upon the mountaines or most barren ground shall have a glorious increase of the conversion of many notable Saints like as corn in a barren place should grow up like Cedar-trees There shall be an handful of 〈◊〉 in the earth on the top of mountains the fruit thereof shall shake like Lebanon and this blessing of the Gospel he can make it to be without prejudice of the manured land of Churches already planted which are as cities inhabited those he can blesse and will blesse at his pleasure with the abundant growth of grace amongst them And they of the City shall flourish as the grasse of the earth ver 17. The last commendation and benefit of Christs government summeth up all that can be said in these foure generals 1. That Christs Name fame and honour shall be perpetuated from one generation to another for the running of his benefits to his subjects and for the course of his judgements on his enemies His name shall endure for ever his Name shall be continued as long as the Sun 2. His Gospel shall spread further and further among men to deliver his own from the curse due for sin to make them partakers of the blessing of full felicity Men sâ—…all be blessed in him 3 It shall be in vain to seek blessednesse any where except in him only who is the procurer applier and maintainer of true blessednesse the way whereunto is to come to God in and through Christ In him men shall be blessed And 4. Such a fulnesse of converted Gentiles at length shall be brought in that the blessednesse of the Gospel of Christ and of spiritual communion with him and the riches of his goodnesse and grace shall generally be acknowledged in all the world All Nations shall call him blessed Ver. 18. Blessed be the LORD God the God of Israel who only doth wonderous things 19. And blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen After this gracious answer of the Churches prayer in so glorious a prophecie of Christ thanksgiving and praise is endited unto the Church to be offered up to God for this mercy Whence learn 1. When the heart hath beleeved what the eare hath heard of the blessedness to be found in Christ the mouth should be opened to praise and blesse God Blessed be the Lord God the God of Israel 2. As the keeping of the race of David till the coming of Christ distinct from other families in so many revolutions of affairs as were between Davids reigne and Christs coming is very wonderful so the enlarging of the Kingdome of Christ since he came is full of wonder also whether we look to the King oâ—… to the subjects converted or the way of converting them by the preaching of his Word or the preservation or continuing of Christs Kingdome in the world amongst so many Devils and wicked adversaries all his subjects being so weak and sinful as they are It is a matter of great wonder indeed Blessed be the God of Israel who onely doth wondrous things There are no wonders like the wonders done in the Redemption of men by Christ 〈◊〉 yea there is no other who can work any wonders but Christ alone 3. As the blessings of Christ are everlasting so should the thanksgiving for them be and no lesse can content the heart of a true beleever who the more he thinks of Christ the more glory seeth he in him and blessed be his glorous Name for ever saith he 4. Before Christ do put an end to his work and give up the Kingdome to the Father his glory shall shine in all the parts of the world for the prayers endited to the Church are not vanishing wishes but reall promises and certaine prophecies â—…et the whole earth be filled with his glory 5. As faith sets so its seal unto the truth of Gods Word in special what concerneth the salvation of men and the glory of God in Christ so love to both the glory of God and salvation of souls seâ—…s to its seal also or both faith and love do subscribe the same truth of God in both respects again and againe Amen and Amen Ver. 20. The prayers of David the sonne of Iesse are ended This closâ—…e of the Psalm is added by the Psalmist David himself and is a part of the text serving first to shew that this was the last of the Psalmes endited by the Spirit to him a little before his death when Solomon was now reigning howsoever in the order of providence it be not in the hindmost place of this book of the Psalmes And next it serveth to shew that in this answer made to his prayer set down in this Psalme all his
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
again O God of hosts and cause thy face to shine and we shall be saved In the second place the Church lamenteth the Lords wrath manifested first in answering their prayers with indignation ver 4. Secondly by increasing of their woful misery without consolation ver 5. And thirdly by making them the matter of their enemies strife among themselves which of them should have meanest Hebrewes to be their slaves and the object of their enemies sport when they had parted the prey among them ver 6. After which he repeateth the former prayer for Repentance and for delivery ver 7. From the first part of their complaint and lamentation set down ver 4. Learne 1. The people of God may in their affliction put up prayers to God which he will not accept to wit prayers for removing of judgement when they have not repented the sins which drew on the judgement yea they may pray long and be instant in such prayers and not receive a comfortable answer yea they may finde their prayers answered with evidencing of Gods displeasing such prayers How long wilt thou be angry against the prayers of thy people 2. When God doth not answer the prayers of his people in their affliction the afflied must not cease to pray on still neither may the truly godly among them cease to deal with God for his afflicted people joyned in external Covenant with them but must continue and be still instant with God as here they do For how long wilt thou be angry against the prayers of thy people is a part of their prayer notwithstanding that God seemeth angry at their prayers 3. As Gods supremacy over all the hosts of the creatures maketh his wrath more terrible to the supplicant so should it make the supplicant more instant in prayer and more loath to take a refusal to his supplication as here it doth O Lord God of hosts how long wilt thou be angry against the prayers of thy people 4. We are not alwayes to look after a present answer to our prayers but must wait on so long as God pleaseth not to answer yea it is possible that after a believer hath begun to humble himselfe God may send messenger after messenger of more and more appearance of wrath but we must resolve as to wrestle with all difficulties so also with the sense of Gods anger against us yea and that against our prayers How long wilt thou be angry against the prayers of thy people From the second part of the lamentation ver 5. Learne 1. When Gods people will not mourne for sinne in time as penitents no wonder he drive them to mourne for the fruit of their sinne in sad affliction Thou feedest them with the bread of teares 2. We are more sensible of the evill of trouble then of the evill of sinne the tears of Repentance are very rare and soon dâ—…ied up but the teares of sorrow for affliction do easily flow as affliction increaseth or continueth and that in Gods wise dispensation that worldly sorrow for afflictions may drive us to godly sorrow for offending of God Thou feedest them with the bread of teares 3. The comfort of the creatures yea of necessary food may be overcome and swallowed up by trouble and worldly sorrow and that in Gods wise dispensation that men may learn to hunger and thiâ—…st for heavenly and strong consolation as it befell this people who were taken up so with weeping as they forgot their ordinary meales and when they did eat and drink did drench their food with teares Thou feedest them with the bread of teares and givest them teares to drink in great measure From the third part of their lamentation ver 6. Learne 1. It is righteousnesse for God to make his people finde the bitternesse of mens hatred and enmity when they have slighted his friendship and favour as here he gave Israel over â—…to the hands of their enemies when they had provoked him Thou makest 〈◊〉 a strife to our neighbours and our enemies laugh 2. When the Lord lets the wicked world loose upon his people they finde as many neighbours as enemies who make havock of them and strive amongst themselves who shall do them most harm and serve themselves most of their persons â—…nd goods and this is the Lords wise despensation to let hiâ—… own know what his protection is worth Thou makest us a strife unto our neighbours 3. The grief and trouble of the Lords people is the joy of the wicked and it is the property of an enemy to rejoyce at their calamity and God in his most wise dispensation will give his people a taste of this that they may know the fruit of their rejoycing in that which offended God and what they may expect of the world if they fall out of his favour Thou makest us a strife to our neighbours and our enâ—…mies laugh among themselves From the repetition of the same prayer for giving them repentance reconciliation and salvation ver 7. Learne 1. Ardency of affection maketh the repetition of the same prayer not to be babling Turn us again O God is now the second time propounded 2. The way to remedy all the evill â—…oth of sin and punishment lying upon Gods people is to repent their sins and to seek reconciliation with God if his people would repent then would not the Lord be angry with their prayers then affliction should either be removed or made light to them for to remedy all the lamented evils they pray Turn us again O God 3. A praying peoples case cannot be so dark and desperate but looking to Gods power shall give light and hope of relief Turn us again O God of hosts saith he nothing is too hard for him to do 4. Gods people cannot dispense with the want of his manifested good will to them Turn us and cause thy face to shine upon us is their fixed Petition 5. Salvation may be certainly expected in Gods orderâ—… and if we labour to be sure of our turning to God and living in the sense of communion with him we need not make question of salvation for that shall follow infallibly on the former two Turn us again O God of hosts and cause thy face to shine upon uâ—… so shall we be saved The last is not put up by way of prayer here but pâ—…omised to themselves and put out of question that it shâ—…ll follow Turn us so shall we be saved say they Ver. 8. Thou hast brought a Vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before-hand and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughes thereof were like the goodly Cedars 11. She sent out her boughes unto the sea and her branches unto the river In the third place they renew their Lamentation by comparing the sometime blessed condition of the Church of Israel with the present miserable estate they
are now in In former times Israel was as a fruitful vineyard v. 8 9 10 11. but now the Lords protection is removed and they are made a prey to every beastly enemy ver 12 13. Whence learn 1. Adversity bringeth to minde neglected prosperity in time past and the distresse of a Church deprived of former favours putteth a price upon and giveth lustre unto abused mercies looked back upon as here the calamity of the ten tribes or of the whole twelve tribes cast out of their land doth make their delivery out of Egypt their planting in Canaan and the mercies which they felt in that land to appear very glorious and setteth up that their sometime condition in the similtude of a fruitful vineyard 2. There is no fitter similitude then of a vine-tree and of a vineyard to represent the weaknesse of Gods Church and people and Gods care of them to have fruits of faith and obedience from them therefore here and elsewhere is this comparison made use of 3. It serveth much to help the faith of Gods people in their calamity to call to minde Gods begun work among them and in them and for them for when his people do claim to wonted kindnesse the Lord is ready to make his mercy run in the former channel This is the ground of the Churches reasoning here in her supplication to God 4. It is not enough lightly to mention a course of kindnesse shewen to us of God but every part and passage of it is worthy to be marked and prized highly as here 1. Israels bringing out of Egypt is observed and compared to the bringing of a noble plant out of a farre countrey in the Lords own hand Thou hast brought a vine out of Egypt 2. The casting out of the Canaanites is compared to the purging of the ground from stones and thorneâ—… and blocks in comparison of Israel to be planted there Thou hast cast but the heathen and planted it 3. They observe the benefit of enlarging their dwelling for commodious habitation Thou preparedst room for it 4. And their setling in the land Thou causedst it to take deep root 5. And their multiplying in it It filled the land 6. And their riches and power and glory in the land comparable to a wood of Cedars The hills were covered with the shadow of it and the bought thereof were like the goodly Cedars 7. And the spreading of their authority and government according to the bounds 〈◊〉 to their promised possession Gen. 15. 18. from the Mediterranean sea westward to the river Eupbrates eastward She sent out her boughes to the sâ—… and her branches to the river Thus a well ordered Church is like 〈◊〉 pleasant and fruitful vineyard Ver. 12. Why hast thou then broken down her hedges so that all they which passe by the way do pluck her 13. The boare out out of the wood doth waste it and the wilde beast of the field doth devoure it After calling to minde this glorious condition they were in they in a weeping and lamentable manner do compare their present misery with what happinesse once they had and do lay it forth before the pitiful eyes of the Lord. Whence learn 1. As present felt misery commendeth prosperity past so past prosperity doth augment present misery when the two conditions are compared as in this comparison is held forth 2. The most glorious and best planted Church may for its unfruitfulnesse and provocation of God by its ill fruits be plucked up again and the hedge of discipline the hedge of civil government and the hedge of Gods protection may all be removed suddenly from it as here we see Why hast thou broken down the hedges 3. It is a wonderful and astonishing judgement to see the Lord casting down the work of Reformation once begun by him and plucking up the plantation of his Church once made by him and yet the provocation of a wicked generation may procure this evil which hardly can be beleeved till it come and even then it is wonderful and should send men unto God to make them see rightly the causes thereof as this interrogation importeth Why best thou broken down her hedges 4. When God removeth his hedges from about his people for their provocation of him then any body that pleaseth may make a prey of them So that all they who passe by the way doâ—…ck her 5. If God remove the hedge of his protection from about his people no wonder they call into the hands of the most savage cruel and beastly sort of men as did besal Israel The boare out of the wood doth waste it and the wilde beast out of the field doth devoure it 6. When the Lords Church is in the worst condition she is not so wasted and destroyed but a remnant is left to present by prayer her condition unto God to deal with him for her restauration as the case in hand here and elsewhere doth shew Ver. 14. Return we beseech thee O God of hostes look down from heaven and behold and visit this Vine 15. And the Vineyard which thy right hand hath planted and the branch that thou madest strong for thy self 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance In the fourth place they pray that God who was departed from them would return and have compassion on the desolate condition of his Church Whence learn 1 Although the Lord seem to depart from his Church yet he is within cry and may be recalled by prayer and may by his power set all right again Return we beseech thee O God of hostes 2. Although no hope of help or possibility of relief can be seen on earth yet there is hope of help from heaven Look down from heaven 3. In the least degree of Gods respect and kindnesse to a desolate Church begun to be manifested after pouring out judgements on it faith will reade hope of relief and restauration of it Behold and visit this Vine for to come and see is all to them which they crave 4. The labour and care which God hath bestowed on his Church for setting up and setling of it in any place may give hope to those who pray for it that albeit the Lord afflict it heavily yet he will not lose his labour Visit this Vine and the Vineyard which thy right band hath planted 5. There was a branch to come of the stock of Israel for whose cause the Nation of the Israelites could not be utterly forsaken and destroyed and this was the Messiah Christ Jesus promised to come of Abraham Isaac Iacob Iudah David of whose coming because God had a special care that the stock should be underpropped and upheld and made strong till this branch came forth the Church of Israel might be confident not to be utterly cast off and therefore in their prayer they make mention of him Visit the Vineyard and the Branch to wit of the house of David that thou madest
one another to this duty for this was pointed at in the use of the trumpets Blow up the trumpet 3. We ought to acknowledge that we are subject to various changes and alteration of conditions in this life and that all these changes are sanctified unto the Lords people and that new consolations may be expected from God one after another to season the darknesse and nights of our affliction and we should consecrate our selves anew from time to time to God and give him the first part and flower of our time yea should study that all our time in all changes whatsoever may be spent in his service for thus much did the solemnities in their new Moones hold forth Blow up the Trumpet in the new Moon 4. We ought to acknowledge that we are strangers here in the world and we have no certain dwelling-place but that we are in our sojourning depending upon Gods provision for us and protection of us expecting the time when we shall appear before him and shall be put in possession of those mansion-places pâ—…epared for us wherein we shall have fulnesse of joy and God constantly present with us and that in the mean time we should study to rejoyce in the tiches of the Lords goodnesse to us in our Redeemer for this in substance was hâ—…ld forth in those solemn feasts and in special in the feast of Tabernacles Blow the Trumpet in the time appointed on our solemn feast-day Ver. 4. For this was a statute for Israel and a law of the God of Iacob 5. This he ordained in Ioseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not The Church giveth two reasons of the exhortation cheerfully to glorifie God in the observation of his appointed ordinances and solemn convocations One is because God did institute and command this solemn rejoycing in him ver 4. The other is because he appointed it after the bestowing on them of a great 〈◊〉 out of Egypt from their bondage under strangers and people of an uncouth language ver 5. From the first reason Learn 1. It is a sufficient motive for observation of any religious action that God hath ordained it and no lesse authority then divine can warrant a man in the matters of Religion therefore it is said here For this was a statute for Israel and a law of the God of Iacob As none may appoint acts of religious worship but God so also none may alter nor abrogate them except God himself only For they are statutes and lawes of the God of Iacob 2. The Ordinances of Religion appointed of God as they are witnesses of his will how he shall be served and witnesses of his good will toward us and care of us to have us saved so a so are they witnesses of our faith and obedience to testifie for us or against us as we mâ—…ke use of them This he ordained in Ioseph for a testimony 3. The greatnesse of the work of Redemption the powerful manner of bringing it to passe and the misery wherein we were before we were delivered should augment our joy and thankfulnesse to God and 〈◊〉 our tie to his worship and service as the force of the Churches reasoning here doth teach for the Lord went through the Egyptians and over their belly as a mighty Conquerour when he reâ—…emed his people and delivered them from the servitude of a people of a strange language therefore they were bound joyfully to keep his solemn Ordinances He ordained this for a testimony saith the Church when he went through the land of Egypt where I heard a language which I understood not Ver. 6 I removed his shoulder from the burden his hands were delivered from the pots 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah In the second part the Lord speaketh and putteth his people in minde of his kindnesse to them in their delivery from Egypt ver 6. and of his wife care of them in the wildernesse ver 7. And how he câ—…aved nothing of them but that they should keep close to him and not go after idols ver 8. 9. First because he is God all sufficient Next because he had entered in Covenant to be their God Thirdly because he had given proof what he could do for them by their delivery out of Egypt And lastly because he was ready to make them fully blessed upon their willingnesse to receive his offered goodnesse ver 10. And then he shewes what an evil meeting they gave him From the renewing the memory of their delivery out of Egypt ver 6. Learn 1. For right taking up of the benefit of our Redemption whether spiritual or bodily the heavinesse of our yoke and basenesse of our slavery must be called to minde I removed his shoulder from the burden and his hands were delivered from the pots for Israel were as pioneers and scullions in Egypt basely employed in carrying straw and morter to make brick as most abject slaves and this resembleth the condition we are in by nature under the slavery and burden of sin and misery 2. God only is the Redeemer of men from whatsoever evil condition no instruments which God doth use must intercept his glory none can ease our burden nor cleanse our hands but God only I saith the Lord removed his shoulder from the burden and hands from the pots From the Lords wise care of them when they were come out of Egypt ver 7. Learn 1. After delivery of us out of the state of misery other particular troublesome passages may meet us as did meet Israel at the red sea when they came out of Egypt and we may fall into new troubles for a little as they did 2. God who delivereth us from the state of misery must also deliver us from particular miserable cases or miserable conditions yea and being called upon by us in our misery he will deliver us as he did Israel Thou calledst in trouble and I delivered thee 3. It is Gods wise disposing that nâ—…w trouble should bring to minde our former delivery and our deliverer and should presse us to pray to God and make way for a new experience of delivery as here we see 4. The more the Lord doth manifest himself from heaven for us and against our enemies the greater is our obligation as Israels obligation was augmented when at their prayer in the red set the Lord by thunder out of the black cloud against the Egyptians following them did declare himself for Israel I answered thee in the secret place of thunder 5. It is an evidence of the Lords care of his people to put them to the trial of their faith and sincerity of affection to God that so they may either finde their former profession and opinion of themselves solid and upright or finding it otherwayes may be humbled and repent and become more
is the man saith he whose strength is in thee Next they are resolved in their heart for all the inconveniences they may meet with in the journey to hold on their course In whose heart are the wayes of them Thirdly they do hold on their course through dry and comfortlesse places which may be called places of Baâ—…a or weeping They passe through the valley of Baca. Fourthly they overcome this difficulty of wanting water either by digging a Well where they may finde water or by finding some already digged cistern wherein Gods providence had reserved some quantity of rain-water for them Who passing through the valley of Baca make it a Well the raine also filleth the pooles Fifthly after refreshment found in their journey they are encouraged to go on their way till they need and finde some new refreshment and reparation of their strength They go from strength to strength Sixthly these godly travellers all come at length to the place they aimed at to Sion where they appear before God in the holy Feast chearful and joyful souls Every one of them in Sion appeareth before God And therefore doth he call them blessed because at length they come through all difficulties to have sweet communion with God These two degrees of blessed Israelites are so painted 〈◊〉 〈◊〉 figurative termes as they may most easily lead the spiritual 〈◊〉 â—…o the blessednesse which the figure is fit to represent so that the typical words cannot well be understood except the spiritual blessedness be taken along for there are two degrees of really blessed persons some are at home already dwelling with God of whom it may be most solidly said Blessed are they that dwell in thy house they will be still praising thee which is their perpetual exercise Others are travellers who are in their way toward heaven the Lords house who indeed despair of their own strength to make out their journey but their confidence is in Gods strength and their encouragement to set forward is this that of them it may be well said Blessed is the man whose strength is in thee such mens journey doth take up their heart the stream of their affections runâ—… thitherward Iâ—… whose heart are the wayes of them Those travellers have a wildernesse to go through a comfortlesse valley wherein they do fiâ—…e matter of mourning and no solid consolation save that which God doth provide beyond the nature of the place which God one way or other doth furnish unto them that they shall not fail to have a timous consolation Who passing through the valley of Baca make it a Well the raine also filleth the pooles So that albeit God suffer them to thirst yet he suffereth them not to want a sufficient measure for bringing them on their ways a strengthening them to go torward if they misse a Well they shall have a Cistern filled with rain from heaven the measure furnished unto them reneweth their strength after wearinesse and sufficeth them till they need and meet with another renovation of their strength They go from strength to strength Not one of those resolute travellers or self-denying persons relying on Gods strength and furniture do perish by the way all are upheld and brought forward till they come where they would be to enjoy Gods presence in Sion which is above Every one of them without exception in Sion appeareth before God Ver. 8. O Lord God of hostes hear my prayer give â—…are O God of Iacob Selah 9. Behold O God our shield and look upon the face of thine anointed In the latter part of the Psalme is his prayer wherein he maketh request for communion with God both in the 〈◊〉 type and in the spiritual truth Whence learn 1. The godly mans holy wishes and desires do not vanish and die but are recommended to God in prayer What the Psalmist longed for in the former part of the Psalm in the latter part he prayeth for 2. The earnest supplicant hath no will to be refused but fasteneth his hope to speed on Gods power and Covenant and doubleth his petitions in the Lords bosome O Lord of hostes hear my prayer give eare O God of Iacob 3. Albeit the beleever be separate in place from the communion of Saints in publike worship yet he will finde a conjunction with them in affection and prayer at the throne of Gods grace and claim the same interest with them in God for protection and comfort Behold O God saith he our shield 4. How little appearance soever of possession or performance of promises the beleever hath yet must he claim his right and titles which shall bring him to possession Look upon the face of thine anointed He counteth himself King in regard of his right to the Crown because God had caused Samuel to anoint him to be King 5 He who hath right to a principal mercy may pray and look for every accessory mercy which is presupposed in the principal or annexed unto it as here upon the promise of the Kingdom David prayeth for the liberty of the Temple which behooved to follow upon his repossession in the Kingdom and here also he looks through his own anointing unto the Messiah Christ of whom he knew himself to be a type and for the Messiah Christ he seeketh to have his petition granted through whom alone every good thing is purchased and must be conveyed unto us Look saith he upon the face of thine anointed Ver. 10. For a day in thy courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse This is the first reason why he desireth to have the priviledges of the publick ordinances restored unto him Whence learn 1. Whatsoever may be a means to bring us to the â—…ition of God is incomparably better then any earthly thing and one hourâ—… spent in the means of eternal felicity is worth a thousand spent 〈◊〉 The lowest and most painful condition of life joyned 〈◊〉 any measure of communion with God is better then the 〈◊〉 quiet easie and plentiful condition of life without commuâ—… on with God To be a door-keeper in the house of the Lord better then to dwell in the tents of wickednesse 3. The god man whose judgement is rectified about things spiritual is 〈◊〉 only right estimator of estates and conditions of life in thâ—… world for that is best to him if he may choose wherein he may be most serviceable to God and best helped to heaven He for his part had rather have the meanest condition of life joyned with the benefit of the publick ordinances then live without them more plentifully among the wicked I had rather saith the Psalmist be a door-keeper in the house of my God then to dwell in the tents of wickednesse 11. For the LORD God is a sunne and shield the LORD will give grace and glory no good thing will be withhold from them that walk uprightly The second reason why
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they