and perish Whence learn 1. Albeit the same caâ—…amities â—…xternal may befal the beleever and the wicked yet the close of their course the reward of their works shall put the difference for the godly shall only behold the reward of the wicked 2. Albeit the beleever may be exercised with the fear of destruction yet he shall be free of falling into it Only with thine eyes shalt thou behold and see the reward of the wicked Ver. 9. Because thou hast made the LORD which is my refuge even the most High thy habitation 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling A sixth motive to beleeve in God is a promise general to be delivered from all evil that nothing shall harme him but all things shall rather work together for his good Whence learn 1. All beleevers have one object of their faith one relief in their troubles one retreat from the vexations which do assault them in this world even God Thou hast made the Lord who is my refuge even the most High thy habitation 2. One beleever may and should encourage other beleevers by the same motives whereby he himself is encouraged as here Because thou hast made the Lord who is my refuge to be thy habitation therefore such and such blessings shall come upon thee saith he 3 The nature of true faith is to make use of God in all conditions in peace and warre in prosperity and adversity as here he is both a refuge and an habitation 4. As we have need to have the same promises repeattd unto us and inculcated upon us so slow and dull are we to receive them so the Lord doth repeat and urge the receiving thereof with an inlarging and not abridging of what once he promised as this general promise teacheth There shall no evil befall thee nor any plague come near thy tabernacle to wit to harm thee for God who is the beleevers habitation in terposeth himself and turneth the calamity to his good if it be suffered to come on that it come not near to his disadvantage Ver. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes 12. They shall beare thee up in their hands lâ—…st thou dash thy foot against a stone A seventh motive to beleeve in God is a promise of making Angels wait upon the beleever and carefully to attend his motions in all his lawful affaires lest he should stumble and suffer harme which promise even Satan doth acknowledge to belong unto Christ and Christ doth owne it being taken in a right sense Mat. 4. Whence learn 1. Such is the indulgent love of God toward his owne as he doth obviate all doubts which from any hand might hinder them to beleeve in him if the severity and justice of God terrifie the Lord offereth himself as a bird with stretched out wings to receive the supplicant ver 4 If enemies who are too strong do pursue the Lord openeth his bosome as a refuge ver 3. If his childe be assaulted he becometh a fortresse ver 3. If he be hotly pursued and enquired after the Lord becometh a secret place to hide his childe If persecution be hot God giveth himself for a shadow If Potentates and mighty Rulers turn enemies the Lord interposeth as the most High and Almighty Saviour ver 1. If his adversaries be crafty like fowlers or hunters the Lord promiseth to prevent or break the snares ver 3. Whether evils do come upon the beleever night or day secretly or openly to destroy him the Lord preserveth his childe from destruction and if stumbling blocks be laid in his childes way he hath his instruments his servants his Angels prepared to keep the beleever that he stumble not He shall give his Angels charge over thee not one Angel only but all of them or a number of them 2. The Angels are ministering spirits sent forth to minister for every beleever He shall give his Angels charge over thee to keep thee in all thy wayes 3. Promises are not made to foster men in their turning after folly but to encourage them in the course of obedience in their several callings They have charge to keep thee in all thy wayes 4. Albeit stumbling stones be laid in the way of Gods childe yet while he behaveth himself as a beleever in God he shall not stumble Great peace have they who love Gods law and nothing shall stumble them Psal. 119 165. They shall beare thee up in their hands left thou dash thy foot against a stone Ver. 13. Thou shalt tread upon the lion and adder the young lion and the dragon shalt thou trample under feet The eighth motive to beleeve is a promise of victory over every enemie of his salvation how fierce strong and cruel soever they be how crafty malicious and dangerous soever they be Thou shalt tread upon the lion and adder God shall put Satan under his feet tyrants and bloody persecutors hereticks and seducers shall not prevaile over the beleever The young lion and the dragon shalt thou trample under feet Ver. 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation The ninth motive to beleeve in God is taken from a bundle of five or six promises as spoken immediately by God the Father of his Son Jesus Christ as man and of every beleever and true member of his mystical body The first promise is of delivering of the beleever from whatsoever trouble or danger he can be presupposed to fall into I will deliver him saith the Lord. 2. For trial of true faith the unquestionable property of a beleever and the evidence of a sound and saving faith in God is fixed love toward God because he hath set his love upon me 3. As there is a because and a therefore in the processe of the law in concluding death for sin so there is a because and a therefore in the processe of grace and of the Gospel which doth reason from one grace given to inferre another grace to be given even grace for grace and such is this here Because he hath set his love on me I will deliver him 4. Sound love to God floweth from and is joyned with sound knowledge of God as his Majesty is declared unto us in Scripture The beleever who hath set his love upon God hath known my Name saith he 5. As the beleever is highly priviledged and honoured of God being made a sonne and an heire and co-heire with Christ so shall he be made also more then a Conquerour over all his enemies through Christ I will set him on high because he hath known my Name this is the second promise 6. The third promise is the
5. The main inâ—…nt of the sacrifices under the Law was that a man in the sense of his sin and deserved judgement and inability to satisfie for his faulâ—… should come and empty himself before God and 〈◊〉 〈◊〉 him to that onely one propitiatory sacrifice represented in 〈◊〉 external sacrifices The sacrifices of God are a broken spirit that is the right way of sacrificing is that a mans spirit be emptied of its own self-confidence when it cometh to offer unto God the external sacrifices which otherwayes God regardeth not 6. The man who most renounceth his own works worth or merits and despiseth all his own doings as a broken earthen vessel is most acceptable in his approaches to Gods free grace in the Mediatour a broken and a contrite heart O God thou wilt not despise and that not for any worth in the matter of contrition but because by contrition is expelled all conceit of self-worth and so the man is most fit for receiving grace and free pardon from God Ver. 18. Do good in thy good pleasure unto Sion build thou the walls of Ierusalem 19. Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullocks upon thine Altar In the last verse David prayeth for the Lords people that what breach had been made in the walls of Gods protection about them by his sins and theirs might be repaired and God more holily and heartily worshipped both by himself and by them in time coming Whence learn 1. As every true member of the Church should bear in heart the condition of the body and put it up to God whatsoever be the mans own private condition so in special he that hath by his sins provoked God to with â—…aw his proteâ—…ion from the incorporation wherein he is should most earnestly interceâ—…e for the good of the body as David doth here do good in thy good pleaâ—…ure unto Sion build thou the walls of Ierusalem 2. The rich grace of God his free love and unchangeable good will to his people is the cause of all the welfare of the Church do good in thy good pleasure unto Sion 3. Whosoever have been most instrumental in the building of Gods Church must some way be emptied of the glory of this work that it may be all ascribed unto God alone who is the onely builder of his own Church as David here emptieth himself of this honour ascribeth it to God saying Build thou up the walls of Ierusalem 4. When God poureth ouâ—…â—…pon his people his Spirit of gâ—…ce and supplication and otâ—… proper effects of his good will to them then and not till then are they fit to do him service acceptably do good in thy good pleasure to Sion then shalt thou be pleased with the sacrifices c. 5 No sacrifice is acceptable to God save the sacrifices of righteousnesse Now the sacrifices of righteousnesse are first the propiriatory sacrifice of Christ whereunto every beleever must have respect as offered in his Name when he cometh to God and next the sacrifices of thankfulnesse and new obedience offâ—…ed up by vertue of Christs sacrifice to be accepted The first sort of sacrifice was represented most specially by burnt-offering and whole burnt-offering and the other sort by peace-offerings and other oblations Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullâ—… upon thine Altar PSAL. LII To the chief Musician Maschil A Psalme of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Abimclech THe scope of the Psalmist is to shew that Doeg his enemy had no reason to glory in the favour of the Court purchased by his false and cruel calumnies against him and the Lords Priests which he proveth by four reasons First because Gods kindnesse could not be taken away by Doegs cruel calumnies v. 1. Secondly because God sâ—…ould â—…oot our Doeg out of the world for his wicked calumnies ver 2 3 4 5. Thirdly because Doeg should be made a laughing-stock and matter of derision to the godly ver 6. 7. Fourthly because maâ—… his malice David should be blessed as a believer in God and a true worshipper of him ver 8. Whereupon he concludeth with praise to God ver 9. From the Inscription Learn 1. It is no new policy of wicked men to seek to be great in Court and in the favour of Princes by maligning the godly and fostering the displeasure of Princes against them for Dâ—…eg of old did climbe in Court this way 2. Such practices are most suitable to false brethren for this Doeg is an Edomite of the posterity of Esâ—… 3. When the wâ—…ked come to be in power and credit with Kings for their very enmity against Gods people it is a narrow trial and a sore tentation to the godly as here in Davids case with Doeg is to be seIn 4. In this case there is nothing so needful as to go to God for direction and consolation for so David did and came back with a Maschil or Pâ—…alme for instruction to himself and others 5. It is no advantage to a claw back Caluâ—…niator to pretend that he told nothing but truth and said no more then what he saw for it is true that David came to the house of Abimelech but the telling of this to Saul imported much mischief upon the matter even all the evil which fell forth and all this is laid on Doeg presupposing he had said no more then is expressed here that is that he told Saul David is come to the house of Abimelech Ver. 1. Why boast est thou thy selfe in mischief O mighty man the goodnesse of God endureth continually David chargeth Doeg with the vanity of his gloriation that he was now made so mighty a man for his ill service done against the Lords servants and reâ—…uteth his folly because he would not take the kindnesse of God from the godly so easily as he might steal their good estimation from them among men Whence learn 1. Prosperity and successe following upon a wicked courâ—… dâ—…th hide the sin and mischief which is in it from the sinâ—… as we see here how the favour which foolish Doeg found aâ—… Court for his calumniating David and the Lords Priests did pussâ—… him up 2. There is small reason for a wicked man to glory in his wickednesse whatsoever profit or preferment it doth bring unto him for after examination he will not be able to give a reason of his vain boasting Why boastest thou thy self of thy mischief O thou mighty man 3. Albeit the wicked do think that God forgetteth his simple and silly servants yet it is not so and albeit the Lord doth alter the exercise of the godly and changeth their prosperity into adversity yet he changeth not his affection to them this remaineth fast for ever whatsoever seem to the carnal spectator of the Lords
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did