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
be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
dead in regard both of the purity of Doctrine and Worship and of the multiplication of persons converted unto Christ in all places God shall blesse us saith he then and what more And all the ends of the earth shall fear him PSAL. LXVIII To the chief Musician A Psalm or song of David THis Psalm is very suitable to that time when David having gotten the victory over his enemies round about did assemble all Israel and carried the Aâ—…k of God now returned from the land of the Philistines triumphantly out of the house of Obed-Edom into the City of David as a type of Christs ascension after the work of Redemption in the world In which Pâ—…lm after the manner that Moses prayed unto God or to Christ who was to be incarnate when the Ark did march David prayeth here first against the Lords enemies ver 1 2. And then for the Lords people ver 3. In the next place he exhorteth all the Lords people to praise God ver 4. and giveth twelve or thirteen reasons for it First because of his mercy to the desolate and afflicted ver 5 6. Secondly because of his wonderfulnesse and terriblenesse in delivering of his people out of bondage as appeared in his bringing of his people out of Egypt and through the wildernesse ver 7 8. Thirdly because of his fatherly care to entertain his redeemed people as did appear in his nourishing of his Church in Canaan ver 9 10. Fourthly because of the victories which he giveth usually to his people when their enemies do invade them ver 11 12. Fifthly because of the delivery which he will give to his people out of their most sad calamities as he hath oftentimes given proof ver 13 14. Sixthly because his Church is the most glorious Kingdome in the world being compared therewith ver 15 16. Seventhly because Christ the King of the Church hath all the Angels at his command to serve him and having ended the work of Redemption was to ascend gloriously for sending down gifts to his Church and ruling of it ver 17 18. Eightly because of Gods bounty to his people in daily renewed mercies till he perfect the work of their salvation ver 19 20. Ninethly because of his avenging of himself upon all his enemies ver 21. Tenthly because God hath undertaken to work over again in effect as need shall require what he hath done in bringing his people out of Egypt and in giving them victory over the Canaanites ver 22 23. whereof the experience of his power already manifested for Israel was a proof and pledge sufficient ver 24 25 26 27. Eleventhly because it was decreed by God to establish his Church and to make her strong by making Kings to become converts ver 28 29. and that partly by treading down some of her enemies ver 30. and partly by making others even some of her greatest enemies to seek reconciliation with God even her God ver 31. Twelfthly he exhorteth to praise God because of his omnipotent power in conversion of Kingdomes ready to be let forth for the defence of his people ver 31 32 33 34. and ready to overthrow their enemier and all for the strengthening of his Church for all which he exhorteeh all to blesse the Lord ver 35. Ver. 1. LEt God arise let his enemies be scattered let them also that hate him flee before him 2. As smoke is driven away so drive them away as waxe melteth before the fire so let the wicked perish at the presence of God 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce In Davids prayer against his enemies and for Gods people Learn 1. Such prayers as the Spirit hath endited unto the Saints in Scripture it is lawful and expedient for strengthening of our faith to use the same or the like words in the like case for David prayeth here as Moses prayed at the marching of the Ark Numb 10. 35. Let God arise c. 2. As the Ark was amongst the Israelites so is Christ amongst his people and what ground of confidence the Church had because of that pledge of Gods presence at tâ—…e Ark we have the same and a more sure ground of confidence in Christs incarnation represented thereby that upon every appearance of his beginning to stirre against the enemies of his work we may say Let God arise 3. The enemie of the Church are the enemies of God and esteemed haters of him because they are haters of his people with whom albeit the Lord doth beâ—…r for a while yet will he take order when he pleaseth it will not cost him much labour onâ—…y Let God arise and let his enemies bâ—… scattered 4. Although all the enemies of God make head against his people yet will they not prevaile when God appeareth they will turn back Let them also that hate him flee before him 5. Whatsoever strength of forces or number the enemies of Gods people have in appearance it is nothing before God but like smoak before the winde and waxe before the fire As smoak is driven away â—…s waxe melteth before the fire so let the wicked perish at the presence of God 6. Albeit the Lord exercise his people with affliction and with grief for a while yet he alloweth unto them comfort and joy whatsoever become of their enemies But let the righteouâ—… be glad 7. The only true matter of the Saints joy is God himselfe and his manifested presence and he will not be pleased except his children lift up their hearts and comfort themselves in him above and against all grief and sense of whatsoever enemies opposition Let them rejoyce before God yea let them exceedingly rejoyce Ver. 4. Sing unto God sing praises to his Name extoll him that rideth upon the heavens by his Name JAH and rejoyce before him From his exhortation of the Church to praise God with the joyful voice of singing Learn 1. Vocal singing of praises unto God is a moral duty and a part of his holy worship frequently called for in Scripture Sing unto God sing praises to his Name 2. Our thoughts of God should not be base but high and heavenly lifting his Name up above the most glorious creatures all they beiâ—… but his servants as he pleaseth to make use of them Extoll him that rideth upon the heavens 3. The Lord is onely and properly woâ—…thy of praise because he onely hath his being of himself and giveth beâ—… to all things which are beside himselfe His Name is JAH 4. The Lords praises are his peoples advantage and the true matter of their confidence and joy Sing praises to him and rejoyce before him Ver. 5. A Father of the fatherlesse and a Iudge of the widowes is God in his holy habitation 6. God setteth the solitary in families he bringeth out those that are bound with chaines but the rebellious dwell in a dry land From the first râ—…on of the exhortation to praise God Learn 1. The Lords
to deliver for foure reasons The first because it was his law and words of his mouth directed to his covenanted people ver 1. The next because this doctrine was mysterious and full of â—…id wisdom ver 2. The third because it is an ancient doctrine delivered to the Church of old and transmitted unto them that succeeded ver 3. The fourth because it must be known and transmitted to the succeeding posterity and following generations of the Church for the glory of Gods wonderful working for his Church v. 〈◊〉 Whence learn 1. Such is our dulnesse and slownesse of heart to understand and beleeve what the Lord doth say unto us that we have greâ—… need to be admonished and stirred up to attention and hearing with â—…aith Give eare O my people saith the Spirit by his Prophet 2. The authority of divine doctrine should tie ouâ—… cares to hear it reverently beleevingly and obediently it is the Lords law and the words of his mouth speaking by his Prophet to us Give eare O my People to my law incline your â—…ares to the words of my mouth 3. Albeit the Word of the Lord be plain to the attentive beleever yet to the unattentive misbeleever it is a hid mystery and for this reason we have need to hear attentively and beleevingly I will open my mouth in a parable I will utter dark sayings 4. The Word of the Lord hath true antiquity with it divine doctrine is no new doctrine and for this reason should we hear it attentively and beleevingly I will utter dark sayings of old 5. Albeit the Word of the Lord be a mystery and dark sayings to the misbeleeving multitude of the world yet it is understood received and beleeved by the true members of the Church from age to age therefore the Prophet speaking of himself and of the godly in his time saith of their parables and dark speeches Which we have heard and known and our fathers have told us 6. Those are worthy of the name of Fathers in the Church in relation to posterity who transmit to posterity the truth of God contained in Scripture such as is here set down in this Psalme and this is the only infallible sort of tradition which delivereth to posterity what God delivered to the Prophets or their Predecessors by Scripture such as is the doctrine delivered in this Psalme Which we saith he have heard â—…d known and our fathers have told us we will not hide them from their children 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity which their ancestors had to transmit it unto them and to pay the debt they owe to their faithful Ancestors unto succeeding generations We will not hide them from their children shewing to the generations to come c. 8. The subject matter of sound and saving doctrine is the setting forth of the glory of God in his attributes and wonderful operations for his people Shewing to the generations to come the praises of the Lord and his wonderful works that he bath done Ver. 5. For he established a Testimony in Iacob and appointed a Law in Israel which he commanded our fathers that they should make them known to their children 6. That the generation to come might know them even the children which should be borne who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God but keep his Commandments 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God After the Preface he bringeth forth a notable evidence of the Lords care of his Church in giving them his Scriptures and revealed rule of faith and obedience to be transmitted from one generation to another ver 5 6. that they might have faith and hope in God and obey his commands ver 7. and not be like such of their Predecessors as were rebellious hypocrites and backsliders from their covenanted duties v. 8. Whencelearn 1. One of the chiefest mercies that can be bestowed on a people is the giving of the holy Scriptureâ—… unto them and revealing unto them the way of salvation and of Gods service which he requireth this is put in the first room here For he established a Testimony in Iacob and appointed a Law in Israel 2. Gods words and ordinances appointed in Scripture are witnesses for him of his wisdom power holinesse mercy and justice against such as do not make use thereof and a fixed rule for mens faith and obedience therefore is it said He established a testimony in Iacob and appointed a Law in Israel 3. The Scriptures were not appointed for a rule only to those to whom they were first directed but for the use also of the Church in all ages following which every man must both study to understand and obey himself and also teach his children and those under his charge to understand and obey according to his place he gave a testimony and a law to the fathers That they should make them known to their children thâ—…t the generation to come might know them even the children which should be borne who should arise and declare them to their children 4. The end of revealing and teaching of Gods Word is to beget and increase mens faith in God and dependance upon him as here is set down the Word was to be declared to their children That they might seâ—… their hope in God 5. The way to foster saith and hope in God is to mark and consider and keep in a sanctified memory how God hath alâ—…eady confirmed his Word by his works and by pawnes and pledges both of his power and purpose to perform what he hath said therefore doth he joyne unto the duty of setting their hope in God the duty of not forgetting his works intimating that if his works were forgotten his Word would not be beleeved and faith and hope in God would not remain constantly fixed on God 6. The faith and hope which God craves of his people to be fixed on him is such as may bring forth obedience to his precepts therefore unto hoping in God and not forgetting his works he addeth But keep his Commandments So this is the summe of true religion to have faith in God upon the termes of grace offered unto us through a Redeemer and to hope for and expect the accomplishment of all his promises and to foster our faith and hope by the consideration of what he hath done for his people and uprightly to set our selves to keep his Commandments 7. The example of fathers is not to be followed except wherein they followed the Lord where their practice is not conformable to Gods Word we must not be like them therefore saith he And might not be as their fathers were stubborn 8. This is the natural inclination of corrupt mankinde to go on in our finful
exhortations thereunto do intimate so much unto us O come let us sing unto the Lord let us make a noise let us come before him 2. Every one but specially the Lords Ministers should stirre up their people and others also to this duty to discharge it not only in secret but also publickly in their Congregations and that with chearfulnesse with heart and voice whatsoever shall be their private grievances and burdens Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms 3. Whatsoever evil or grief do trouble us there is reason of joy and praise and thanks when we look to Jesus Christ and his benefits Make a joyful noise unto the Rock of our salvation From him is our full deliverance and upon him lieth our victory over sin Satan death hell and all enmity founded as upon a Rock 4. It is time to come before God for mercy to prevent justice while yet we are spared and he is not come to us in judgement for so the Word in the original giveth ground signifying coming speedily and with prevention Let us speedily come before his presence or preoccupy his presence 5. He that cometh to God in Christ meeteth with his reconciled face for the coming to the Tabernacle the Ark and mercy-seat did signify and promise so much and therefore it is said Let us come before his presence or before his face 6. Singing of Psalmes should be done as a matter of honouring God and not as a matter of pleasing our own eares or the eares of others Let us come with thanksgiving or confession and praising and make a joyfull noise unto him with Psalmes Ver. 3. For the LORD is a great God and a great King above all gods Another reason of praising Christ is his greatnesse and supremacie above all Rulers and above all imaginable excellency Whence learn 1. He that hath a minde to praise God shall not want matter of praise as they who come before Princes do who for want of true grounds of praise in them do give them flattering words For the Lord is a great God for power and preheminency for strength and continuance 2. Except we put all things that bear the name of excellency under Gods feet whetheâ—… they be Angels or Princes or whatsoever the world maketh their god we do not give him his due honour He is a great King above all gods Ver. 4. In his hand are the deep places of the earth the strength of the hills is his also A third reason of his praise is this he is strong sustaining by his power sea and earth and all things of weight Whence learn 1. Whatsoever is most secret and remote from mens power or from our sight and knowledge God hath it at his disposing for he sustaineth it and maketh it subsist In his hand are the deep places of the earth 2. There is nothing of any strength among all the creatures which hath not its strength borrowed from God The strength of the hills is his also Ver. 5. The sea is his and he made it and his hands formed the dry land 6. O come let us worship and bow down let us kneel down before the LORD our maker A fourth reason of Christs praise is because he is the Creatour of all things and to be worshipped of us as our CreatoÌ„uâ—… That Christ as God or God to be incarnate one with the Father and holy Spirit is here intended appeareth by the command given to the worshippers to present themselves in the Temple and to kneel down toward the place of the Aâ—…k before God dwelling between the Cherubims that is before Christ God to be incarnate Whence learn 1. All things were made by Christ whether high or low Coloss. 1. 16. And it was meet that our Saviour should be no other then he by whom sea and dry land were made so great is the work which the Mediator hath in hands The seâ—… is his and be made it and his hands formed the dry land 2. Christ as he is one with the Father and holy Spirit in greatnesse and power in respect of his Godhead and divine nature so is he one with the Father and holy Spirit in the capacity of divine honour O come let us worship and show down 3. Religious kneeling is a part of divine worship whereby we testify our absolute submission unto and highest giving of honour to God in soul and body and this honour is incommunicable to any creature Come let us worship and bow down let us kneel before the Lord our maker Ver 7. For he is our God and we are the people of his pasture and the sheep of his hand to day if ye will hear his voice The fifth reason of Christs praise is because he is our God and Pastor of his Church by office of his Mediatorship Whence learn 1. God deserveth praise of all the world but specially of his Church because of the near relation of Covenant between God and his Church Let us worship and bow down for he is our God 2. The good shepherd of the Church who layeth down his life for his sheep the great Doctor and Prophet of the Chuech the Mediator of the Covenant of grace and covenanted spouse of the Church is very God and was knowne believed on and worshipped as very God before his incarnation He is our God and we are the people of his pasture 3. Christ the Makeâ—… the God the Mediator and Pastor of the Church doth not only effectually feed his people by teaching but also effectually governeth and defendeth his Church by his omnipotent power We are the people of his pasture and the sheep of his hand whom his Almighty hand and power governeth and protecteth in all ages Ver. 8. Harden not your heart as in the provocation and as in the day of temptation in the wildernesse 9. When your fathers tempted me proved me and saw my work 10. Fourty years long was I grieved with this generation and said It is a people that do â—…re in their heart and they have not knowne my wayes In the latter part of the Psalme which beginneth in the former verse To day if ye will hear his voice harden not your heart 〈◊〉 he giveth another exhortation to his Church visible to believe and obey the voice of our great Prophet Jesus Christ as the Apostle Heb. 3. 7 8 9 10 11. teacheth us to expound it The main argument to enforce the exhortation is lest the curse of God should overtake the disobedient and they should be debarred from heaven and happinesse as the misbelieving Israelites were secluded from Canaan and from heaven signified by it the history may be seen Exod. 17. Whence learue 1. The voice of God in the Scriptures in the Gospel appointed to be preached by sent Ministers is the voice of God the Father God the Son and God the holy Spirit one God in three persons for all who do grant the Scriptures to
and gladnesse that the bones which thou hast broken may rejoyce He prayeth for remission of sin the second time with an eye to the bloud of the Messiah Christ and joyneth with it a petition for comfort to his afflicted spirit Whence learn 1. No lesse loathsome then leprosie is the sight of sin when it is looked upon as unpardoned and nothing lesse then the bloud of Christ signified by the bloud of the clean bird slaine to cleanse the leper can purge a man of it for David doth look unto the manner of cleansing the leper as it is set down Levit. 14. Where two birds were taken and one of them slaine and the living bird being dipped with bysope in the bloud of the slaine bird was let flie away to signifie the leprous sinners deliverance from perdition by the bloud of that cleanly bird Jesus Christ purge me with bysope saith he 2. Whatsoever application hath been made to a man of Christs blood in justification of his person it doth not hinder but rather doth open a way unto the renewed acts of application thereof according as new sins do draw on new guiltinesse for here justified David prayeth to be yet again purged with bysope 3. Renewed acts of remission of sin granted by new application of the vertue of Christs blood cleanseâ—…h the conscience of the guilt of sin and cleareth the man before Gods justice purge me with bysope and I shall be clean saith he 4. Howsoever remission of the guilt for Christs sake be inseparable from the imputation of righteousnesse for Christs sake yet may these two be distinguished and distinctly looked upon for the beleevers comfort for here David looking on the removing of the guiltinesse of sin by Christs death saith purge me with bysope and I shall be cleane and looking upon the imputation of Christs righteousnesse or obedience even unto â—…he death he saith Wash me and I shall be whiter then snoâ—… Now that these two branches of this mercy are distinguishable may appear from this that as to be freed from eternal torment is one benefit put case a man were annihilated in his loosing from it and to be not onely freed from eternal torment but also made blessed by the gift of eternal life is another and a greater benefit So removing the guilt of sin in relation to the removing of punishment is one thing and the assignation of Christs righteousnesse in relation to eternal life is another thing and these two benefits both of them are purchased by Christs perfect obedience unto the death and are holden forth Levit. 14. for after the delivery of the leper from death figured and symbolized by the letting go of the living bird dipped in the bloud of the slaine bird the cloathing of the leper with righteousnesse is figured and symbolized by the washing of the man and putting clean cloaths upon him Now it is not the mans personal sanctification inherent which in every man is joyned with much pollution that maketh him clean but the imputation of Christs righteousnesse This maketh him whiter then snow 5. As we must not neglect the Ordinances of God but must use them carefully for obedience unto God and for strengthening of our faith so we must not rest upon them but seek in unto the signification substance and end of them which is Christ as here David seeketh perfect pardon by Christs blood perfect purging and cleansing through him under the termes of purging with bysope and washing 6. The grief and torment which followeth sinne and is felt by a wounded spirit even in the children of God in the time of their repentance is greater then ever the pleasure of sin was to them as David sheweth here who speaketh of his vexation and wounded spirit as of the painfullest trouble which can fall upon the body for by the bones which thou hast broken he meaneth the chastisement of his spirit inflicted of God 7. Nothing can heal this wound of the spirit save the hand that made it nothing but Gods lively application of his word of Grace and pardon to the guilty sâ—…nner can do it so David will not rest with what Nathan had spoken till God speak the same effectually unto him make me to hear joy and gladnes 8. As there is no sorrow so deep as the sense of Gods displeasure so there is no joy so refreshing as the inward consolation of Gods Spirit for Davids broken bones will rejoyce if God will speak peace to his soul make â—…e to hear joy and gladnesse that thâ—… ones which thou hast broken may rejoyce Ver. 9. Hide thy face from my sint and blo out all mine iniquities 10. Create in me a clean heart O God and renew a right spirit within me 11. Cast me not away from thy presence and take not thy holy Spirit from me 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit 13. Then will I teach transgressours thy wayes and sinners shall be converted unto thee He prayeth for remission of sin the third time ver 9. And joyneth therewith a petition for rectifying his sad condition first by renovation of that grace which was decayed and as it were lost in his sense ver 10. Secondly by preventing his deserved and feared separation from God from communion with his Spirit ver 11. Thirdly by repairing and restoring of his some-time gracious condition and setling him therein by the Spirit of adoption ver 12. And then he promiseth to make good use thereof for the comfort and ediâ—…ication of other sinners ver 13. Whence learn 1. Sin is soone committed and guiltinesse and inisery soone drawn on but not soone and easily removed many a cry to God may be uttered in the sense of felt displeasure of God and fear of more and more evill following on it before the soul finde freedome from it as this frequently repeated petition for pardon and these expressions here set down do make evideâ—… 2. Earnestnesse of affection maketh often repetition not to be babling and when that which most presseth us is most pressed and insisted upon by us in our prayer it is no vaine repetition or idle multiplication of words as here is to be seene 3. Sin seen in its own shape is a loathsome sight to God and horrible to the sinner which loathsome sight nothing can remove save the Lords voluntary forgiving of it and his not setting it before his own face to be pursued in severe justice Hide thy face from my sins 4. As one sin doth waken up the conscience of many other sins so nothing can quiet the conscience about that one sin except both it and all other sins be forgiven therefore saith he â—…lot out all mine iniquities 5. A â—…ncere penitent is no lesse desirous of renovation and sanctification then he is of forgivenesse of sin for with blot out all miâ—… iniquities he joyneth create in me a cleane heart and renew a right spirit within me 6. Albeit
the ewes for the good of the Gentiles and enlarging of the Kingdom of Christ among them The petition is propounded ver 1 2 In the next place is an acclamation with the Gentiles glorifying of God at their in-bringing now foreseen that it should come most certainly ver 3 4. In the third place the Church of the Jewes do applaud the second time the conversion of the Gentiles and their praising of God promising to themselves that by that meanes the increase of Gods blessing on them shall follow and the enlarging of the Kingdom of God through all the world ver 5 6 7. Ver. 1. GOD be merciful unto us and blesse uâ—… and cause his face to shine upon us Selaâ—… 2. That thy way may be known upon earth thy sâ—…ving health among all nations This is the blessing which the Lord commanded the children of Aaron to pronounce upon the people of Israel Numb 6. 22 23. â—…hich here the people do turn into a prayer for the drawing in â—…f the Gentiles unto Gods service Whence learn 1. It is safe turning of Gods offers promises and forms of blessing of his people into prayers we are sure so to pray according to Gods will as the Church doth here 2. It is the duty of every citizen of the Church as lively members of that body to pray for the blessing of God upon all his people God be merciful unto us and cause his face to shine upon us 3. Then are the Lords people blessed when God doth make them instrumental to enlarge his Kingdome and to propagate the true Religion that is the doctrine of mans salvation and Gods service and this should be the aim we should shoot at in seeking any blessing to his people That the Lord may be known upon earth thy saving health among all the nations 4. The world is ignorant of true Religion till God by his own instruments reveale it and no way of Religion will please God nor profit men save Gods way only wherein he will have men to walk in the course of faith and obedience and wherein he revealeth how he will deal with us and how we must behave our selves toward him Therefore say they That thy way may be known upon earth thy saving health among all nations Ver. 3. Let the people praise thee O God let all the people praise thee 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selab The Psalmist foreseeth by the revelation of Gods Spirit that the Gentiles shall be converted and shall rejoyce in God and praise him and therefore will have the Church of the Jewes to welcome them and to joyn in acclamation of praise to God with them because of Christs reigning among them and ruling them by his most holy lawes Whence learn 1. The manifestation of Gods freely gifted salvation in Christ and the revealing of his manner of dealing with people and how he will have people deal with him and one with another is a matter of unspeakâ—…ble praise to God and joy to men to whom this grace is revealed that thy saving health may be known among all nations let the people praise thee O God 2. True converts unto Christ besides the joy they have of their own salvation have also daily new accession of joy at the conversion of others as they come in and ought to blesse and praise God heartily with them when they behold their conversion Let all the people praise thee do they say twice and hereafter also the third time 3. The conversion of the Gentiles was not a thing only wished for by the Church of the Jewes but also prophesied of unto them clearly O let the nations be glad and sing for joy for thou shalt judge the people righteously c. 4. The Spirit which did endite the Psalmes did not degrade the promised Messiah Jesus Christ from his Godhead for his future incarnation but speaketh of him and to him as God blessed for ever that is the true God to the Jewish Church before his coming and true God to the converted Gentiles after his coming in the flesh one with the Father and holy Spirit for sixe times in this Psalm he is called God and acknowledged here to be the fountain of mercy and blessing to men and of manifested reconciliation with men and the object of all divine honour and praise and God the Lord and Law-giver of the converted Gentiles Thou shalt judge the people righteously and govern the nations upon earth 5. The doctrine and discipline of Christ whereby he judgeth and governeth his Church is most holy and righteous and in as far as particular Churches and Christians submit themselves to his Lawes Doctrine and Government they are his true subjects and shall finde the fruit of his governing and judging For these shall he judge righteously unto these shall he do the part of a Governour even on earth He shall govern the nations upon earth Ver. 5. Let the people praise thee O God let aâ—… the people praise thee 6. Then shall the earth yield her increase and God even our own God shall blesse us 7. God shall blesse us and all the ends of the earth shall fear him In the last place the Jewish Church giveth a second acclamation to the incoming of the Gentiles and do promise to themselves by that meanes Gods blessing more abundantly upon themselves as now being one body with the Gentiles in the same Covenant of grace with them Whence learn 1. As the conversion of the Gentiles was esteemed by the Jewes a matter worthy to be oftner presented to God and prayed for and earnestly pursued by all that loved God so was it foreseen to bee a matter of growing and lasting joy to men and growing and lasting praise to God and to Christ who is God the Converter of them and the Governour and Teacher of them effectually to know his Name and salvation Let all the people praise thee O God let all the people praise thee 2. The Spirit of God gave the Church of the Jewes to understand that the conversion of the Gentiles especially the conversion of the fulnesse of the Gentiles which here is prayed for when he saith Let all the people praise thee was to be a means or a mercy antecedent unto or nearly joyned with the bringing in and blessing of the Jewish Church and possibly in their own land Then shall the earth yield her increase and God even our own God shall blesse us for by the earth he meaneth the promised land of Canaan which hath been and is accursed during the time of their ejection out of it 3. When God shall be gracious to the Jewes after the conversion and bringing in of the Gentiles and shall renew the Covenant with them in Christ it shall fare the better with true Religion and with the Christian Churches among the Gentiles it shall be to them as a resurrection from the
red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
acknowledge Gods power and mercy in our supplications so also it is our duty to glorify the mercy of God afteâ—… the self experience of it Thy mercy O Lord held me up Ver. 19. In the multitude of my thoughts within me thy comforts delight my soule He setteth down here a further benefit of his faith in God to wit that by what he saw in God he found comfort and joy in all his perplexities Whence learne 1. In the time of danger or of narrow trial many questions and doubts and discourses of minde use to arise which did not appear in time of ease and these multiplied thoughts do breed perplexity anxiety and grief which call for comfort as the experience of the Psalmist doth teach In the multiude of my thoughts within me c. 2. No ease for a perplexed soule till it go to God in Christ the resting stone in Sion and in him support is to be found under burdens and comfort against whatsoever cause of grief yes and more also joy and delight swallowing up all grievances 〈◊〉 the Psalmist by experience did finde usually In the multitude of my thoughts wiâ—…hin me thy comforts delight my soul now Gods comforts are Gospel comforts Ver. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law 21. They gather themselves together against the soule of the righteous and condemne the innocent blood He sheweth what use he made of the oppressors wickednesse for supporting of his own faith to wit that he was perswaded that God allowed not their mischievous courses howsoever they pretended to do what they did by a Law because not the good of the subject but the overthrow of the godly was intended by them Whence learne 1. The seat of Justice within the visible Church may possibly turn enemies to piety and righteousnesse and to those that follow Gods Word In which case the grief tentation wrastling and trial of the godly is not small 〈◊〉 the Psalmists experience doth teach us who here cometh to God with a question Shall the throne of iniquity have fellowship with thee 2. As the Thrones of Justice are honourable are countenanced and protected of God when they decree and execute righteousnesse so they lose their reputation and are deâ—…uded of Gods approbation comfort and defence when they decree and execute iniquity Shall the throne of iniquity have fellowship with thee 3. Albeit wicked men ofttimes love to have the appearance and shadow of equiry yet unrighteousnesse impiety oppression is not the more justifiable that it be covered with the authority of a law but rather God will abhorte that wickednesse which is enjoyned by a law so much the more as it hath pretence of law Shall the throne of iniquity have fellowship with thee that forgeth mischief by a Law 4. The iniquity of persecutors is the matter of confidence for the oppressed for if our adversaries be against God and against us also then have we fellowship with God in a common cause Shall the throne of iniquity have fellowship with thee saith he 5. When mischief is enacted by Law then shortly may the godly be pannelled as criminally guilty and they who allow the Law shall be found ready to sit upon Assises to condemn the righteous as the experience of the Psalmist doth shew They gather themselves together against the soule of the righteous and condemn the innocent blood Ver. 22. But the LORD is my defence and God is the rock of my refuge 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickednesse yea the LORD our God shall cut them off From this consideration he draweth two conclusions one assuring him of his own protection ver 22. another assuring him of the destruction of the adversary ver 23. Whence learne 1. As nothing save faith in God can uphold a man in time of persecution so by persecution and trouble God useth to cause his own to make use of faith and to draw nearer hand unto him as the Psalmist did finde by experience saying But God is my defence 2. It is needful that he who would have Gods help and protection in a particular good cause should see that the reconciliation of his person be solidly grounded on the Covenant of Gods grace My God is the rock of my refuge 3. The godly may from Gods Word give out damnatory decrees against their persecutors which surely shall he executed as here thrice destruction is pronounced by the Psalmist against the oppressors 4. The destruction intended against the godly by their oppressors is as ready â—…s any thing to be the trap to take themselves in God shall bring upon them their own iniquity and shall cut thent oft in their own wickednesse 5 How little appearance soever there be of the vengeance of God upon wicked Rulers abusing their power against the godly for their righteousnesse and piety yet the overthrow of them must not be doubted of because of the Covenant past between God and his servants who serve him in suffering for righteousnesse for the repeating of the sentence of destruction the third time against such oppressors doth teach so much Yea the Lord our God shall cut them off PSAL. XCV THis Psalme is applied to Christ by the Apostle Heb. 3. 7 8 9 10 11. Whereof there are two parts In the first is an exhortation to worship God in Christ or Christ God with the Father and holy Spirit dwelling among them in the Temple and representing unto them his future incarnation and the execution of his offices in types and figures The arguments of pralsing and worshiping of him are five The first because he is the rock of our salvation ver 1 2. The second because of his greatnesse ver 3. The third for his power ver 4. The fourth because he created all things and us his people ver 5 6. The fifth because he is our covenanted God and Pastor ver 7. In the latter part of the Psalm is another exhortation unto the visible Church to evidence their obedience of saith and not to harden their heart in the time of Gods dealing with them by his Word as their fathers did who perished in the wildernesse for their provocation ver 8 9 10 11. Ver. 1. O Come let us sing unto the LORD let us make a joyfull noise to the Rock of our salvation 2. Let us come before his presence with thanksgiving and make a joyfull noise unto him with Psalmes From the first exhortation unto a chearful praising and worshipping of God manifesting himselfe in Christ to his Church and unto joyful thanksgiving for salvation offered and granted to us in him which is the first reason to move them to the duty Learn 1. As the necessity and acceptablenesse of the duty of praising God and thanksgiving unto him is very remarkable so is our unreadinesse unto the duty and unchearfulnesse in it observable also for the frequent and pressing
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did
accepted imperfections pitied our sins pardoned and our holy endeavours are graciously rewarded Serve the Lord with gladnesse 3. Our joy should be stirred up and expressed by singing of Psalmes especially when we come to the assemblies or publick meetings wherein the Lord hath promised to give his presence with his own Ordinances Come before his presence with singing Ver. 3. Know ye that the LORD he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture From the reasons of this exhortation Learne 1. Such is our natural Atheisme that we have need again and again to be instructed that the Lord is God of whom and through whom and for whom are all things Know ye that the Lord he is God 2. If we did consider well that we are Gods creatures it were a forcible motive unto us to employ in Gods service whatsoever we have of God life motion being and gifts and to beware to make any thing we have of God a weapon of unrighteousnesse for fighting against him and of this consideration we have need to be put in minde and to be stirred up to the duty He it is that hath made us 3. The glory of our regeneration or new creation belongeth unto God no lesse then the glory of our creation and natural birth and it is no lesse madnesse to ascribe the work of our regeneration to our own power then to ascribe our first â—…tion to our selves for in both respects here it is said that 〈◊〉 is â—…e that made us and not we our selves 4. As the Lords people should stirre up themselves to more thankful service unto God as their relations unto God and obligations to him as their King and Pastor are joyned so may they expect from God for their encouragement whatsoever is needful to a people or a flock to haveâ—… from a good King and faithful Pastor We are his people and sheep of his pasture Ver. 2. Enter into his gates with thanksgiving and in into his coursâ—… with with praise be thankeful unto him and blesse his Name From the repetition of the exhortation Learne 1. It is our duty in our approaches unto God specially for any solemne service to consider what rich benefits we have from him that thereby we may be stirred up unto the more hearty acknowledgement of his favours Enter into his gates with thanksgiving 2. â—…s the Lords benefits to us should be looked upon in our addressâ—…s unto him so also his glorious attributes and his workes answerable thereto should be considered whereby we may be the better disposed to give unto him glory in all respects Enter into his coâ—…s with praise 3. The more we look upon Gods praises the more shall we see our own riches and the solidity of our blessednesse in him and the reasons to move us to thank and blesse him Be thankfull unto him and blesse his Name Ver. 5. For the LORD is good his mercy is everlasting and his truth endureth to all generations From the reasons subjoyned to the second exhortation to praise the Lord Learne 1. It is a matter of perpetual praise of God and of thanksgiving and blessing of him that as he is alsufficient in himselfe so he is also communicative of his riches unto his creatureas and unto us his own people most of all Blesse his Name for the Lord is good 2. Albeit we be sinfull and deserve to be cut off in justice from the benefits which Gods goodnesse might bestow upon us yet the course of his pardoning mercy renewing the remission of sin to us as oft as we come to him in his Christ doth keep the channel of his goodnesse open and clear to us that it may run toward us for ever His mercy is everlasting 3. The Covenant of grace set down in the Scriptures of the Old and New Testament with the legacie of so many rich Promiseâ—…erving to strengthen the faith of every weak believer doth make the matter of Gods praise and of his peoples joyes so sure that how sad soever our spirits may be when we look to our selves yet we shall have matter of praising thanking and blessiug God when we look to his goodnesse and mercy and to what he hath for our comfort said in the Word of his everlasting truth Be thankfull unto him and blesse his Name for the Lord is good his mercy is everlasting and his truth endureth to all generations Amen FINIS