the dayes of our pilgrimage and warfare till we come to the promised rest for this did the external ceremonies used under the pedagogie of the Law teach Which ceremonies although they be abolished now yet the subâ—… and intended duties pointed at in them being moral do stiâ—… remain The fingers went before players on instruments follwed aâ—…ter c. Ver. 26. Blesse ye God in the Congregations even the Lord from the fountain of Israel 27. There is little Benjamin with their Ruler the Princes of Iudah and their Councel the Princes of Zebulun and the Princes of Naphtali As the Psalmist did clear the doctrine of Gods dealing for his Church and against their enemies by experiences of olâ—… so he points here at experience later as was to be seen by all at the glorious triumphing of Israel over all their enemies when they were now assembled in their several tribes the least as well as the greatest the most remote tribes as well as those that were nearest hand all of them conveying the Ark of God unto the City of David which was the type of Christ God incarnate ascending after his victories into heaven Whence learn 1. The mercies of God to his people in special the great work of Redemption and victory over all enemies obtained by Christ in favour of his people are abundant matter and cause to praise God and to blesse him in all the assemblies of the Church for here it is a commanded duty Blesse ye God in the Congregations 2. Whatsoever be the part of others in discharging of this duty it is expected most at the hands of every kindly Israelite who draw their original from the fountain of Israel whether they be of the natural stock of Iacob descended of him as water out of a fountain or have their descent of the same Spirit of regeneration with him Blesse ye God even the Lord from the fountain of Israel 3. Examples and practices of Gods children at any time are the encouragements of his people at all timeâ—… thereafter There is little Benjamin with their Rulers c. set forth here for example 4. The Piety of Governors and their precedencie before or joyning with others in the Lords service is more honourable unto them then their places of dignity or their gifts of wisdom and power There were the Princes of Judah with their Councel the Princes of Zebulun and the Princes of Naphtali 5. In the exercise of Gods worship and in priviledges spiritual the Lord doth joyne the smallest with the greatest the lowest with the highest that the loâ—… 〈◊〉 〈◊〉 â—…n their exaltation and the highest in their humâ—… 〈◊〉 â—…s little Benjamin with Iudah the people with theiâ—… 〈◊〉 â—…d Rulers Ver. 28. Thy God hath commanded thy strength â—…rengthen O God that which thou hast wrought for us 29. Because of thy temple at Ierusalem shall kings bring presents unto thee From the eleventh reason of Gods praise Learn 1. Not in Kings or Rulers or any thing else but in the Lord and from the Lord is the strength of his Church which she may expect alwayes to be furnished with by vertue of the Covenant Thy God hath commanded thy strength saith David to the Church 2. As the Lord hath decâ—…eed to establish his Church so hath he meanes and instruments in every age and place prepared for this puâ—…pose and hath given out order by actual providence which is alwayes going about the work in all ages Thy God hath comâ—…anded thy strenâ—…th 3. The Lords decree and the order given forth to accomplish it consisteth well with the Churches using of all lawful meanes to further that end and in speâ—…ial should be joyned with thankful acknowledging of what â—…he Lord hath begun to do or done already for it and with earnest prayer for accomplishing of what is to be further done so teacheth Davids example and prayer here Strengthen O God that which thou hast wrought for us 4. The Lords knowne presence in his Chuch maintaining and blessing of his publick Ordinances shall move kings at last to do homage to God incarnate that is to Christ represented by his dwelling in the Temple of Ierusalem Because of thy temple at Ierusalem shalt kings bring presents unto thee Ver. 30. Rebuke the company of spearmen the â—…ltitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in warre 31. Princes shall come out of Egypt Ethiopia shall sâ—…n stretch out her hands unto God How this shall come to passe he sheweth to wit partly by breaking the power of some of them when they make opposition partly by powerful conversion of other some Whence learn 1. It is not against the precept of love to pray against publick enemies of the Church when private spleen is not the motive but zeal to the glory of God Rebuke the company of spearmen 2. The leaders of armies parties and factions against Gods Church and cause and the followers of such leaders are all of them a company of beasts Rebuke the multitude of the bulls with the calves of the people 3. God is adversary to all who do oppose his people and his cause in their hand and can as easily repulse them really and overturn them as reprove them verbally Rebuko the spearmen c. 4. The end of the Churches prayer against her enemies is that God mâ—…y be glorified and people at least brought to outward obedience unto God which may be a means to real conversion in Gods time Rebuke them c. till every one of them submit themselves with pieces of silver that is till they offer to contribute to Gods service 5. The punishing of some of Gods enemies may be a meanes to move others to offer obedience and submit to God when people that delight in warre are scattered For Princes shall come out of Egypt 6. God will draw into subjection unto himself some of his most open and inveterate enemies Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto thee Ver. 32. Sing unto God ye kingdomes of the earth O sing praises unto the Lord. Selah 33. To him that rideth upon the heavens of heavens which were of old lo he doth send out his voice and that a mighty voice 34. Aâ—…cribe ye strength unto God his excellency is over Israel and his strength is in the clouds 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength anll power unto his people blessed be God From the lâ—…st reason of praising of God taken from his Almighty power in conversion of Kingdomes of Gentiles ready to be put forth for the preservation of his Church gathered and for the overthrow of his enemies Learn 1. The tiâ—… shall come when the kingdomes of the earth shall turn Christians in profession in a greater measure then yet hath been seen for Sing unto God ye kingdomes of the earth is
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
Iudah was yet in possession of it and the Temple was yet standing and the Lord was dwelling between the Cherubims in the Sanctuary where the Ark and Mercy-seat was yet remaining or to the time of the begun desolation of the land by Nebuchadnezzar or to any other desolation which did threaten their final rooting out The summe of the Psalm is a lamenting of the miserable condition of the Israelites and an earnest entreating of the Lord to give them repentance and a delivery In the first place the Church maketh her addresse to God and propoundeth the main Petition ver 1 2 3. In the second place they lament their misery and repeat the same Petition ver 4 5 6 7. In the third place they call to minde the Lords care to plant his people in the land as a vine-tree and do lament the doleful change of their happy condition into that of their present misery ver 8 9 10 11 12 13. In the fourth place they pray for Gods mercy and pity toward his desolate people ver 14 15 16. In the last place thâ—…y pray for the standing of the tribe of Iudah and that â—…or Christs cause who was to take his humane nature of this tribe and do close the Psalme with repearing the third time their special Petition for repentance and delivery to be granted unto them ver 17 18 19. Ver. 1. Glve eare O shepherd of Israel thou that leadest Ioseph like a flock thou that dwellest between the Cherubims shine forth Many sweet fruits hath the Lord drawn forth from the bitter afflictions of his people and this Psalme amongst the rest wherein first the Church beggeth from God audience for the relations between God and them ver 1. and then prayeth for salvation ver 2. and to this end doth make request for the gracious gift of Repentance to his people that they might be saved ver 3. From the fiâ—…st verse Learn 1. When our heart is full of grief or of any holy affection which we desire to lay sorth before the Lord we may call for and expect audience at the Lords hands as the Church doth here saying to the Lord Give car 2. He that would speak to God in the dâ—…y of calamity had need to fasten faith on God and should go about it how grievous soever his rod seem as here the Church is taught by the Psalmist to do 3. Albeit faith will finde small strength from anything in the supplicant yet on Gods part it cannot misse solid ground to fixe upon according to the tenour of the Covenant of grace such as is Christs Prophetical and Kingly office whereby the Lord taketh on him to lead and feed his people to govern and protect them as a shepherd doth his flock as here the Church doth O shepherd of Israel This is one consideration Another is the constant experiment and proof given of his actual exercising of this office Thou that leadest Iacob as a flock and unto the former they â—…oyn the free offer of grace to all that do seck for mercy from God â—…hrough the Mediator Christ Thou that dwâ—…llest between the Cherubims 4. Albeit sin doth overcloud the manifesting of Gods favour and loving kindesse towards his people yet the prayer of faith upon the grounds of the Covenant may expect the clearing up of his countenance again O shepherd of Israel shine forth Ver. 2. Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and save us For understanding of the second verse we must remember that when the Aâ—…k of the Covenant rested or marched in the wildernesse these three Tribes Ephraim Benjamin and Manasscâ—… were in the teareward of the host of Israel or on the West-side thereof as is set down Numb 2. 18 19 c. when the host marched and the Art set forward Moses said to the Lord Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee answerable to this doth the sixty â—…ight Psalme begin when the Aâ—…k removed and was carried up to mount Sion now the people of God being in distresse here do call those dayes to remembrance and do request the Lord that as he had in the eye sight of those three tribes here mentioned maâ—…isisted himself many a time to be the leader and defender of his people so he would now also in this their lamentable condition stirre up himselfe for thâ—…ir reliefe and safety Whence learne 1. The remembrance of the Lords humbling himselfe to be fafamiliar with his people and how sweet and glorious communion his people have had with him may and should encourage believers in him to seek and expect new experience of the like mercy in their need as here the Israelitâ—…s do pray for new proof of that favour which their ancesters did finde sometime Before Ephraim Benjamin and Manasseh stirre up thy strength and come and save us 2. The posterity of those who have been in fellowship with God should pray for themselves and be prayed for by the Church that they may have room in the Lords host and have God their leader as their godly fathers had before them Before Ephraim Benjamin and Manasseh stirre up thy strength Ver. 3. Turn us again O God and cause thy face to shine and we shall be saved This is the special Petition most insisted upon that God by giving of Repentance would reclaim his people from their apostasie and grant the evidence of his former favour unto them and so deliver and save them Whene learne 1. As the apostasie of Gods people fâ—…om God is the fountain of all their calamity so their repentance and returning unto God is the first step unto their reliefe and delivery from procured misery of captivity or any other calamity as the prayer here importeth Turn us again O Lord. 2. Conversion of people from their sin unto God and leading of them back from the misery drawne on by sin is the work of God which no man can work of himselfe or in himself or in others till God begin and enable them to return and lead them on in their turning Therefore saith the Psalmist Turn us again O Lord thus they say as unable to turn again of themselves 3. When a people or person do turn unto God repenting their sin or back-sliding from him they may expect the Lord shall shew unto them evidences of his reconciliation and favour toward them Turn us again and cause thy face to shine upon us 4. It is to Gods children very salvation to be in favour with God and to be assured of reconciliation with him Turn us again cause thy face to shine and so shall we be saved Ver. 4. O LORD God of hosts how long wilt thou be angry against the prayer of thy people 5. Thou feedest them with the bread of teares and givest them teares to drink in great measure 6 Thou makest us a strife unto our neighbours and our enemies laugh among themselves 7. Turn us
the chief Musician upâ—…n Mahalath Maschil A Psalme of David AS in the fourteâ—…nth Psalm so here David comforteth himself and the rest of the godly in their sad sufferings which they felt from godlesse men lying in the miserable condition of nature ver 1 2 3. The grounds of comfort are three the first because God was engaged in the sufferings of his own and would plead their controversie against the wicked ver 4. The next because Gods judgements were to come on all the persecutors of the godly vâ—…r 5. and the third because there is hope of full salvation of the godly in Christ ver 6. Comparing this Psalme with Psalmer 14. wherein the enmity of the wicked against the godly and the comfort of the godly in that case in this place are the same which are set down there We learn That as the godly may fall oftener then once in one case under one and the same tentation some sort of hard exercise and grief so may they and should they make use of the same comforts and bring to memory the same doctrines for that end as the Church is taught to do Psalme 14. and here in this Psalme Ver. 1. THe foole hath said in his heart There is no God corrupt are they and have done abominable iniquity there is none that doth good 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one From the description of the miserable condition wherein the world and every unrenewed man within the Church visible â—…o lie Learn 1. All unrenewed persons are fools before God how wise soever they may seem to men 2 All unrenewed men are inwardly in their affections and resolutions Atheists in effect and such as do not regard God in any thing whatsoever they may seem to themselves or others outwardly They say in their heart There is no God 3. All unrenâ—…wed men are altogether rotten in their principles and motives of their actions They are corrupt 4. The actions of the unrenewed will be found abomination before God and will prove them to be corrupt They have done abominable iniquity 5. Among all unrenewed men whether without or within the visible Church not so much as one man shall be found to have done so much as one good action which can stand for good in Gods accompt There is none that doth good 6. The truth of this doctrine is put to trial and prooâ—… by God himself and sentence is pronounced of all mens natural aversenesse from God and impotency to do good God looked down from Heaven upon the children of men to see if there weâ—…e any that did good and he found none 7. As it is impossible they can do any good or be wise who seek not God so the proof and trial of this naughtinesse of all men so long as they lie in nature unrenewed is found by their not understanding not seeking of God The Lord looked to see if there were any that did understand that did seck God 8. Every man by nature is a Revolter from God and from the state wherein once God made man Every one of them is gone back 9. There is nothing clean or unpolluted in soul or body of the unrenewed man but the longer he liveth in nature the viler is he They are altogether become filthy 10. Seeing all men by naâ—…ure are concluded under sin without exception And there is none that doth good no not one It is no wonder that the image of God appearing in his children be ill entertained by natural men and that Gods children expect no good fruits from such ill trees as all men are by nature for this doctrine is delivered to quiet the hearts of the godly when they are molested by the men of this world 11. It should yield comfort to the godly to behold the miserable condition wherein all men are by nature and themselves called forth of this miserable estate and converted for this doctrine offereth ground for the comparison and consolation Ver. 4. Have the workers of iniquity no knowledge who eat up my people as they eate bread they have not called upon God The first direct Argument for the comforting of the godly under their persecution by the wicked among whom they live is that God conside eth their case and will plead their cause Whenâ—… learn 1. The Lord observeth every point of enmity which the world â—…ieth agninst his People he taketh their case to heart and will plead their cause and this is a solid ground of comfort to his People in all their sufferings Hâ—… the workers of iniquity no knowledge that caâ—… up c. 2. Grounds of diâ—… between the unrenewed and the renewed or 〈◊〉 〈◊〉 in this opposition of the one sort 〈◊〉 the other are thâ—… First the unrenewed all of them are caâ—… workers of iniquity but they that aree reconciled howsoevâ—… they are not 〈◊〉 〈◊〉 sin yet they are not counted by God to be workers of iniquity Again the Lord doth own the regeneâ—… and call them 〈◊〉 own People but doth disclaim the other as in â—…t not his people but his enemies And lastly the unâ—…generate do 〈◊〉 call upon God to wit in earnest or in 〈◊〉 but the â—…ate by the opposâ—…ion made are presupposed hâ—… to call on God and to depend upon him in truth 3. 〈◊〉 doth more evidence the blindnesse and beastly beâ—… of the conscience of sinners then the peâ—…ecuting of the Saints 〈◊〉 will not 〈◊〉 the unâ—…dly to â—…ve a godlesse life themselves except they mâ—…igne and most unreasonably oppose Piety in 〈◊〉 thers Have the workers of iniquity no knowledge that they 〈◊〉 up my People as they eat bread 4. To vex beâ—… down and destroy the godly is as great a pleasure to the wicked as to 〈◊〉 their meat They 〈◊〉 up my People as they eat bread Ver. 5. There were they in great feare where 〈◊〉 feare was for God hath scattered the bones of him that encamped against thee thou hast put them to shame because God hath despised them The next ground of comfort to the godly against persecution is because Gods judgements shall overtake the troublers of God People when they do least feare it Whence learn 1. As persecution doth cauterise the conscience and maketh it senâ—…clesse of sin so also doth it make the Persecutors fearlesse of judgement when they do eat up the People of God as bâ—… without feaâ—…e For there faith he no feare was 2. The 〈◊〉 secure a sinner is and in special a Persecutor of Gods People the more terrible shall his wakening be when Gods judgement cometh on him There were they in great feare where no feare was 3. The enemies of Gods Church make it their study and main work to overthrow the godly and to compasse them as it were by way of laying
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the
Prophet when Israel was fighting with the Syrians and Edomites It may be divided into three parts in the first whereof the Psalmist prayeth for help more largely v. 1 2 3 4 5 In the second part David is made confident of the victory ver 6 7 8 9 10. In the third part he repeateth his prayer more briefly and his confidence of having the victory ver 11 12. From the Inscription Learne 1. The children of God must not think it strange to be put to wrastling striving and fighting for a promised Kingdome before they be setled in possession as David was yea the Church of Christ must resolve for such like exercises for this Psalm is given to the publike Ministers of the Church for use in all ages 2. The Church must make use of her prayers as well when she is furnished with a regular army as when she wanteth bodily armes as David teacheth the Church here 3. There is hope of victory when God by prayer is more relied upon then the army in the fields for with the Psalme the mention of the victory of the Lords hoste is set down and the slaughter of the enemy recorded That Ioab smote of Edom twelve thousand Ver. 1. O God thou hast cast us off thou hast scattered us thou hast been displeased O turne thy self to us again Of the larger prayer there are three branches the first is for reconciliation with God ver 1. The second for reparation of the decayed state of the Kingdom ver 2 3. The third for delivery and victory in the conflict with the enemy ver 4 5. In the first branch of his prayer he acknowledgeth by-gone judgements as the fruit of Gods displeasure and of the peoples provocation of God to wrath and so he prayeth that God would turn again and be reconciled to his people Whence learn 1. Terrible evils may befall the Lords people or the visible Church when they by their sinne do provoke him to wrath as was seen in the time of the Judges and in Sauls time O God thou hast cast us off thou hast scattered us 2. When God doth plague a whole Kingdome or the body of the visible Church it is not a matter of simple exercise or trial as when he bringeth trouble on some of his dear servants in the time of their upright carriage but it is for their sins and provocation of the eyes of his glory Thou hast been displeased 3. Such as would have plagues removed must acknowledge their sin and seek to be reconciled with God and in this way may they expect to finde favour O turn thy self to us again 4. Whatsoever sins the viâ—…ble Church and incorporation of Professors have done against God or whatsoever injuries they have done against the godly in assisting of persecuting powers against them yet the godly must not only not separate from them but also be ready to receive them into favour be reconciled with them forgive their former injuries joyne in Church and Camp-fellowship with them being reconciled share with them by compassion in calamities intercede with God for them as for themselves as being all of one incorporation as David the type of Christs moderate and merciful governing and a patern to all the godly did forgive those that persecuted him fought against him under King Saul and stood longest out against him when Saul was dead for David here doth say with and for the people O God thou hast scattered us O turn thy self again to us Ver. 2. Thou hast made the earth to tremble thou hast broken it heale the breaches thereof for it shaketh 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment When Saul did reigne all things went wrong the wicked abounded and vile men were exalted and God plagued the land therefore in the second branch of his prayer he prayeâ—…h for restauration of the dejected state of the Kingdome the calamities whereof he layeth forth both before and after the petition Whence learn 1. When people will not stand in awe of God and fear him he will strike them with the fear of his wrath and sense of sore judgements Thou hast made the earth to tremble 2. Warre and in speciall civil and intestine war is most able to ruine a Kingdom and like an earthquake to make ruptures and breaches in it to the renting of it in pieces Thou hast made the earth to tremble thou hast broken it 3. It is a Christian and royal vertue to seek the union of the subjects among themselves and to remove divisions of the Kingdom without the removing whereof the State can never be setled But it is a divine power to work this union effectually therefore doth he pray to God for it Heal the breaches thereof for it shaketh 4. When people will not see nor take knowledge of their sins against God and their obliged duties to him he will let them see sad spectacles of bloody warres forreign and intestine Thou hast shewâ—…d thy people hard things 5. When people have besotted themselves in their sin and have not beleeved what God hath threatened against them no wonder they know not what hand to turn them unto and be stricken with astonishment in the execution of his judgements which when they fall upon a people either suddenly or more heavily then they could have expected they put mens mindes in a confusion as if they were drunk for sudden sore and lasting judgements confound the thoughts of secure sinners so as they can make little use of the Word of God or of their wit or any other means of relief more then a drunken man overcharged with wine Thou hast made us to drink the wine of astonishment Ver. 4. Thou hast given a banner to them that fear thee that it may be displayed because of the truth Selah 5. That thy beloved may be delivered save with thy right hand and heare me In the third branch of his prayer he seeketh delivery and victory over the enemy and that because God had begun to give some hope of changing the face of affairs by raising a banner in Davids hand for the Lords cause and people Whence learn 1. When the godly are oppressed the truth of Religion and of Gods promises do lie at under like a fallen Standard and when God raiseth up instruments of their protection and comfort as here he did in bringing David to the Kingdome it is like the lifting up of an Ensign in the hand of a valiant standard bearer Thou hast given a banner to them that fear thee 2. It is for the godlies cause that mercy is shewn to a whole land Thou hast given a banner to them that fear thee 3. When the godly get up their head all their endeavour according to the utmost of their power should be to advance true Religion and the practice of it Thou hast given a banner that it may be displayed because of the truth 4. As nothing is respected by
to give him more comâ—…ort then what is most comfortable in this world yea to make life it self without the feeling or hope of feeling â—…his love to be little wâ—…th to hâ—…m Thy loâ—…g kindnesse is better then life 3. Rich experiences of the felt love of God in the use of the meanes deserve to be brought forth to the praise of God when it may glorifie him Because thy loving kindnesse is better then life my lips shall praise thee 4. One proof of Gods loving kindnesse towards us is reason abundant for us to blesse God for ever thereafter and to acknowledge him the fountain of blessings even to our selves whatseever change of dispensations we shall meet with Thus will I blesse thee while I live 5. As our assurance of Gods love unto us and of hiâ—… purpâ—…e to blesse us doth serve to prepare us for straits and difficulties hereafter so also for praying to God with confidence to be helped in whatsoever change of condition we may fall into afterwards Thus will I blesse thee while I live I will lift up my hands in thy Name to wit as a man engaged to depend upon thee to call upon thee as my need requireth and a man particularly encouraged by thee and confirmed by experience from thy former helping of me that I shall have a good answer from thee who hast manifested thy self unto me by Word and works 6. The spiritual life of the soul hath its own food as well as the bodily life of nature and the life of the godly is not so barren so sad and uncomfortable as the world doth beleeve They have their hid Manna and the water of life solid and satisfactory consolations and joy in the holy Spirit wherewith strangers do not intermeddle of which joyes the sweetest morsels of delicate banquets are but shadowes My soule shall be satisfied as with marrow and fatnesse 7. Such as do hunger and thirst after communion with God in Christ and do resolve to spend their life in Gods service may promise to themselves that they shall feel sweet satisfaction in this course and with David say My soule shall be satiâ—…fied as with marrow 8. Spiritual joyes are not like carnal joyes which end in sadnesse but they resolve in glorifying and do make the very outward man partaker of the benefit therefore doth the Psalmâ—…st adde And my mouth shall praise thee with joyful lips 9. The way to finde refreshment spiritual is beside publike ordinances to give our selves to spiritual exercises in secret at such times as our necessities civil and natural may best spaâ—…e and then and there to recall to minde what we have heard seen or felt of Gods Word or working and to keep up our thoughts upon this holy subject by prayer soliloquie and meditation as David sheweth to us the example When I remember thee upon my bed and meditate on thee in the night-watches 10. As one experience should call another to remembrance so the calling of experiences to our memory should oblige and encourage us in all conditions joyfully to make use by faith of Gods standing offer of grace to us in Christ shadowed forth by the wings of the cherubims stretched out alwayes over the mercy-seat Because thou hast been my helper therefore in the shadow of thy wings will I rejoyce for here and here only is the remedy of all sinne and misery Ver. 8. My soule followeth hard after thee thy right hand upholdeth me From the second fruit of the gracious answer given to Davids prayer that is from his giving the glory of the acts of grace which he did unto God the furnisher thereof Learne 1. The Lord useth to exercise the soules of his own children with sense of desertion and withdrawing of his presence one way or other This is presupposed in Davids following after the Lord when he felt him retiring himself as it were 2. A believer in God cannot endure a thought of separation from God nor forbear to seek after God when he misseth his presence but will use all meanes to recover the sense of his presence which he hath felt before My soule followeth hard after thee 3. It is our wisdom to reflect upon and acknowledge the grace of God in us and upon the acts of our saith and love toward God for our own strengthening as David doth here saying My soul followeth hard after thee 4. Although the exercise of gracious habits be our acts yet the enabling of us to bring these acts forth is the Lords work who giveth us both to will and to do of his own good pleasure and as it is our duty to acknowledge this so is it the fruit of our feelings of Gods help to professe it My soul followeth hard after thee but by what power strength and furniture doth he this Thy right hand upholdeth me 9. But those that seek my soul to destroy it shall go into the lower parts of the earth 10. They shall fall by the sword they shall be a portion for foxes The third fruit of the answer of his prayer is assurance given that his enemies shall be destroyed for it is revealed to him that Saul should be slain by the sword he knew by revelation that his carcasse should lie in the fields a prey for foxes and wilde beasts Whence learn 1. The deadly and unreconcileable enemies of Gods people hating them for a good cause do draw destruction on themselves Those that seek my soule to destroy it shall go down to the lower parts of the earth 2. It is agreeable with Gods justice that bloody enemies of Gods people be punished by their bloody enemies God can stirre up the wicked against the wicked to avenge the wrongs done to his children They shall fall by the sword they shall be a portion for the foxes 3. The Lord to ease the hearts of his oppressed children doth sometimes before hand make them foresee the destruction of their adversaries whether by teaching them in an ordinary way to apply the general sentences of the Scripture unto them or in a more special way revealing his minde as he seeth fit as here They shall fall by the sword c. 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped The last fruit of his prayer is assurance that he shall be King and that all the godly shall be comforted by this means and that his righteousnesse shall be cleared against all the calumnies of the wicked Whence learn 1. Howsoever it may go hard with the righteous and their enemies may prosper for a time yet their lot shall be changed to the better at length and when heâ—… enemies are born down their head shall be lifted up and whatsoeveâ—… is pâ—…omised unto them they may be as sure of it as if they had pâ—…ssion of it yea they may stile themselves by the title whiâ—…h Gods â—…ord hath given unto them as David doth
yet will they be forced to feign submission unto him Through the greatnesse of thy power shall thy enemies submit themselves to them 5. Over and above what is already accomplished of this prophecie concerning the conversion of the Gentiles a higher measure is yet to be expected in the bringing in of that number of them which the Scripture calleth the fulnesse of the Gentiles and the making all the Kingdomes of the earth to become the Lords and his Sonne Christs for this word in a greater measure then yet is come to passe must be fulfilled All the earth shall worship thee they shall sing unto thee they shall sing unto thy Name Which word doth import the revealing of the glad tidings of Jesus Christ unto them and their joyful acceptation of the Gospel and glorifying of God for it 6. As it is the Lords glory to have many praising him so should it be the joy of all that love him now to foresee the successe of Christs Kingdome as well as it was of old when it was the Churches song All the earth shall worship thee Ver. 5. Come let us see the works of God he is terrible in his doing toward the children of men 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah He pointeth out in special the Lords works already wrought for his people Whence learn 1. Albeit the Lord doth work for the delivery of the Church and his own glory yet men are so carelesse to observe his works that they can neither make use thereof for their own profit nor for Gods praise so that there is much need to stirre up our dulnesse to observe them and make right use thereof Come and see the works of God 2. Whosoever do observe the works of God which he hath wrought for his people they shall be forced to fear and admire his wonderful Acts for them and his respect unto them He is terrible in his doing toward the children of men 3. The work of redemption of his Church out of Egypt is a work one for all worthy to be made use of to the end of the world and sufficient to shew that if need be God will invert the course of nature for the good of his people and for their delivery out of difficulties He turned the sea into dry land 4. As the Lord will work wonders for the delivery of his people out of misery so will he work wonders for performing of promises to them and for bringing them to the possession of what he hath given them right unto for the drying of the river Iordan that his people might go in to possesse the promised land was a pawn and evidence of this his purpose for all time coming They went through the flood on foot 5. As all the people of God are one body and that which is done in one age to one generation doth concern all and every one to make use of it in their generation so every one in after-ages should reckon themselves one body with the Lords people in former ages and make use of Gods dealing with them as if they had been present then with them as here the Church in the Psalmists time joyneth it selfe with the Church in Ioshuahs time rejoycing in God with them at their entring into Canaan There did we rejoyce in him say they 6. Whatsoever the Lord hath done for his people in any time by-past he is able and ready to do the like for his people in any time to come He ruleth by his pouer for ever and for this cause his former Acts are perpetual evidences and pledges of like Acts to be done hereafter as need is 7. Nothing is done in any place which the Lord is not witnesse unto no plot or motion against his people which he seeth not His eyes behold the Nations 8. Albeit there will be from time to time a generation who will not submit themselves to this sovereign Ruler but will stand out against him and maligne his Church yet shall they not long prosper nor have cause of gloriation in their rebellion Let not the rebellious exalt themselves ver 8. O blesse our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to be moved 10. For thou O God hast proved us thou hast tried us as silver is tried 11. Thou broughtest us into the net thou layedst affliction upon our loines 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place In the second part of the Psalm the Psalmist exhorts the Church in his time to praise God for preserving them from extirpation in the time of their fiery trial and sore affliction under the tyranny and oppression of their enemies Whence learn 1. The Lords people in every age besides all the reasons they have to praise God for his former works want not their own particular reasons for his care providence and kindnesse to themselves in their own time to stirre up one another to blesse his Majesty O blesse our God ye people 2. It is the Churches proper priviledge and her glory above all other incorporations and societies beside to have special interest in God as her own O blesse our God 3. It is not sufficient that the Lords people acknowledge inwardly the mercies of God to themselves but it is their duty in an orderly way to bring others on to the knowledge of God and to shew to others how praise-worthy he is make the voice of his praise to be heard 4. Albeit the Lord takes many things away from his people when he is pleased to exercise them yet he keeps life in their soul some sweet communion of spirit between himself and them and doth not suffer all his people to be extirpate and rooted out from the earth Which boldeth our soul in life 5. It is great mercy to be kept from desperate courses in the time of sad calamities and to be supported under burdens that we sink not and to be prevented from denying of God or of his truth in time of persecution He suffereth not our feet to be moved 6. One end of the troubles of the Church among others is the trial of the graces of his people and purging them from their corruptions for which cause the Lord useth to bring on one trouble after another as mettal is put in the fire oftner then once For thou O God hast proved us thou hast tried 〈◊〉 as silver is tried 7. When God doth bring his Church into trial there is no escaping we must look for affliction and not dream of declining it by our own wit or skill Thou broughtest us into the net thou layedst affliction upon our â—…ines 8. It is wisdome
the 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
highnesse above the heavens doth not hinder him from taking notice of the lowest of his poor people yea the most helplesse and desolate among men are the first objects of his warmest love A Father of the fatherlesse and a Iudge of the widows is God 2. Albeit the Lord be infinite and incomprehensible by any place yet hath he appointed a trusting place where his people shall finde him by his own ordinance to wit the assembly of his Saints his holy Temple shadowing forth Christ to be incarnate who now is in heaven now is incarnate and sitting at the right hand of God in whom dwells the Godhead here here is God to be found God in his holy habitation 3. It is the Lords nature pleasure and ordinary practise to make up the wants and to change to the better the disconsolate condition of his own humbled and emptied children God setteth the solitary in families 4. The souls that are most sensible of bonds and bondage do lie nearest the seeking of the fruit of his redemption yea none in bonds have made or shall make use of God the Redeemer but his bonds and â—…etters hindering him from freedome of Gods service and from attaining of felicity have been and shall be loosed off him he bringeth out those which are bound in chaines 5. Such as will not be ruled by his Word according as they are disloyal rebels to him so shall they be dealt with as rebels that is they shall neither have Gods blessing joyned with any benefit which they seem to possesse nor any spiritual comfort in their afflictions when their calamity cometh upon them but the rebellious dwell in a dry land Ver. 7. O God when thou wentest forth before thy people when thou diddest march through the wildernesse Selah 8. The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel From the second reason of praising God Learn 1. It is expedient for our up-stirring unto thankfulnesse to cast our eye upon some particulars wherein the Lords goodnesse to us and our obligation to his love may appear as here the Pâ—…almist doth lead us by the hand unto the Lords particular work of redemption of Israel out of Egypt 2. That one work of the Churches delivery out of Egypt representing the redemption of his people from the misery of sin and Satans bondage 〈◊〉 a sufficient proof for ever of the Lords love care power and faithfulnesse to deliver his own out of all their misery which the Church and every member thereof should alwayes make use of unto the end of the world whether we look upon that work in the type singly or as it is a representation or pawne of the spiritual delivery of his people this work should we often look upon and still hold it up unto God O God when thou wentest forth before thy people when thou diddeâ—… march through the wildernesse 3. In the woâ—…ke of the Lord it is needful not only to look upon that which may foster saith in God and love toward him but also to set before us what may serve to keep our hearts in fear and awe of his dreadful Majesty The earth shook the heavens dropped at the presence of God even Sinai it self was moved at the presence of God even the God of Israel Ver. 9. Thou O God didst send a plentiful raine whereby thou didst confirme thine inheritance when it was weary 10. Thy Congregation hath dwelt therein thou O God hast prepared of thy goodnesse for the poor From the third reason of Gods praise Learne 1. The ordinary sustaining of Gods people bodily and spiritually in the possession of any benefit temporal or spiritual given unto them should be observed as well as the bestowing of any benefit in an extraordinary way as here the ordinary sustaining of Israel in Canaan is made a part of the song of praise no lesse then their miraculous delivery out of Egypt Thou O Lord didst send a plentiful rain whereby thou didst confirme thine inheritance when it was weâ—…ry 2. The people who are in Covenant with God externally are the Lords own peculiar more nearly and properly then any other society in the world therefore Israel here is called by the Prophet speaking to God Thy Congregation 3. It is for the Churches cause that the land wherein his people dwelleth is blessed at any time by God Thy Congregation hath dwelt in it 4. The blessing bestowed upon the Church or the place wherein they dwell is not given for any goodnesse in his people but for the goodnesse grace and good will of God to them Thou O God hast prepared of thy goodnesse for the poor Ver. 11. Thâ—… Lord gave the word great was the company of those that published it 12. Kings of armies did flee apace and she that â—…rried at home divided the spoile From the fourth reason of praise Learn 1. The Lord will sometime exercise his Church with warres afflictions and trials when he doth not intend to punish them but to give them the victory over their enemies and that for his own glory as in Ioshuahs time and Davids whereunto the text doth relate The matter of joyful newes or the word of the Churches victory over her â—…oes whensoever it is proceeds from the Lord who furnisheth matter for and words and utterance of joy to his people and praise to himself The Lord gave the word 2. When God will glorifie himself by comforting his Church he shall not want Heraulds of his praise Great was the company of those that published it 3. Were the enemies of the Church never so powerful and Gods people never so farâ—…e inferiour unto their enemies in power yet shall the enemy not be able to stand when God begins to fight for his people Kings of armies did flee apacc 4. It is easie for the Lord to make them a prey to the weakest of his people who do set themselves to make havock of the Church yea and to inrich his people with the spoil of such adversaries She that tarried at home divided the spoile Ver. 13. Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold 14. When the Almighty scattered Kings in it it was white as snow in Salmon From the fifth reason of praise Learn 1. As the Lord sometimes doth beautifie his people with victories and wealth so also at other times for just reasons he will darken all their outward glory and make them look as blacked scullions in the kitchin Though ye have lien among the pots c. 2. The Lord after the trial and hard exercises of his people for a time will give them so glorious an event and delivery as shall take off all the ignominy of their former affliction and make up all their losses yea he will cause their formerly deforming afflâ—…ions to serve for washing-balls of
so should all benefits confirm their faith in the Covenant and lead them to the hope of receiving after all other benefits salvation also Blessed be the lord who daily loadeth us with benefits even the God of our salvation 4. Albeit the Covenant of salvation be sure and solid in it self yet are we slow to beleeve it weak in our laying hold of it and have need to have the stamp and impression of it set deep upon our hearts as here the Psalmist teacheth the Church by inculcating this point He that is our God is the God of salvation 5. Temporal things which men do idolize may serve a man in this life but at death in death and after death he can have no good by them It is God only who can deliver from death and give an issue out of it Unto God the Lord belong the issues of death 6. Let a man be once setled in the faith of his salvation then he shall be comforted against all the troubles and dangers wherein he can fall yea even against death it self if he can say He that is our God is the God of salvation he may also say with confidence and application to himself and comfort Unto God the Lord belong the issues from death Ver. 21. But God will wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses From the ninth reason of Gods praise Learne 1. How great soever be the majesty of God and the riches of bounty and grace offered in Christ yet will men be found even within the visible Church who will wickedly refuse his grace and oppose his Kingdom but all to their own shame and damage But God shall wouâ—…d the head of his enemies 2. The character of Gods irreconcileable enemies is that they cease not to follow the course of sin He goeth on still in his trespasses 3. Though God spare his enemies long and suffer them to grow old in the course of enmity against him yet shall shameful sudden and irrecoverable judgements overtake them in their old dayes But God shall wound the hoary scalp of such a one as goeth on still in his trespasses Ver. 22. The Lord said I will bring again froâ—… Bashan I will bring my people again from the depthâ—… of the sea 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same From the tenth reason of praise wherein the Prophet promiseth in the Loâ—…ds Name that God shall work over again such works of delivery to his people and such works of victory over their enemies as he had wrought before Learn 1. The Lords Word is certainly sufficient for performance of his promises and ground of comfort and confidence and thanksgiving and praise to God even before the work be wrought The Lord said I will bring again c. 3. As the Lord will have the memory of former dangers and deliveâ—…ies of his Church kept in remembrance for his own glory so will he have former dangers for his peoples good to be looked upon as advertisements of what straits his Church may be cast into and his former merciful deliveries looked upon as pledges and pawns of the promises of like mercies in time to come as need shall require I will bring again from Bashan I will bring my people again from the depths of the sea doth import thus much 3. As the Lord will give as great deliverances to his Church when they are in straits as ever he did before so wil he give as terrible blows to his adversaries as ever he did according as the Churches need or good shal require I will bring again from Bashan c. that thy foot may be dipped in the blood of thy enemies 4. Albeit neither the Lord nor his people do delight in bloodshed yet will he let his people and all men see in the bloodshed of their enemies how terrible he is in justice especially against the enemies of his Church and how dear his people are to him and that rather then they should be overthrown he will destroy Nations for their safety and give unto his people in their own defence against their oppressors notable victories So that thy foot may be dipped in the blood of thine enemies 5 When the Lord thinks it fit not to make his own people instrumental in their own delivery then can he yoke the enemies among themselves or raise up proâ—…ane dogs like themselves to avenge the quarrel of the Lords people upon their enemies That the tongue of thy dogs may be dipped in thâ—…â—…ame that is in the blood of thine enemies Ver. 24. They have 〈◊〉 thy goings O God even the goings of my God my King in the sanctuary 25. The singers went before the players on instruments followed after amongst them were the damosâ—…ls playing with timbrels To confirme what is promised he bringeth forth old experiences acknowledged by the enemies registred in the Word of the Lord and read in the Temple Whence learn 1. The Lord useth to work so evidently for his people and against his enemies that both his people and their enemies are made witnesses and are forced to acknowledge the Lords work They have seen thy goings O God 2. It is the glory of a people when God so worketh as he is seen to be their God their leader their defender and all as in Covenant with them They have seen thy goings O God even the goings of my God saith he 3. That Gods honour may be seen mans honour should be laid down at his feet and put case a man were the greatest King yet is it greater glory and matter of contentment to have God for his King then to be a King without God They have seen thy goings O my God my King saith David now setled in the Kingdom 4. The most clear sure and profitable sight of the Lordâ—… work and wayes is to be had in the use of publick ordinances where his Name Nature Covenant and course he keepeth with all men together with the causes use and ends of his works are to be seen They have seen the goings of my God in the sanctuary 5. Where all the people receive a benefit it becometh all the people publickly and solemnly and with their best expression of affection as God doth appoint to praise God and in his worship to see that all things may be done orderly as Israel did when they came through the red sea and at other times as the Lord gave occasion The singers went before the players on instruments followed after amongst them in the middle-ward the Damoâ—… playing with timbrels 6. All the powers of our soulâ—… and bodies should concurre each of them in their own order with the best harmony of knowledge affections and expressions which can be attained unto for setting forth the Lords praises and our obligation to him for his goodnesse of his people and so should 〈◊〉 â—…rch on all
not a simple telling of their duty but a prophecie of their joyful joyning in the worship of God and that they shall have cause of joy within themselves to praise him O sing praises to the Lord. 2. True Converts will renounce Idols and false gods and reverently worship the omnipotent Creatoâ—… and Governour of heaven the eternal God Sing praises to God that rideth upon the heaven of heavens that were of old 3. As the glorious government of heaven doth shew the Lords power so the thunder also doth shew his power and terror the consideration whereof is needful to dispose our stupid mindes to praise him Lo he doth send forth his voice even a mighty voice 4. The right use of Gods great and sensible and daily seen works is to make us to glorify the power of God who is able to work whatsoever he pleaseth Ascribe strength unto the Lord. 5. The Lords glory in his Church is more excellent then all that is to be seen in the works of Creation His excellency is over Israel 6. The true worshipper must study the power and all other properties of God both by what he hears in the society of the Church and by what he seeth in his visible works as well daily transient works such as the clouds are as constantly enduring works such as the heavens are His excelâ—…ency is over Israel and his strength is in the clouds And surely it is no small power which doth bear up such weight of mountaines of snow and seas of water and doth make them saile as it were and flee with wings in the aire which God doth dissolve by sittle and little as we daily behold 7. Wheresoever God sheweth his presence whether in heaven or in his Church in any place of the earth there and from thence doth he shew himself a dâ—…eadful God to such as fear him not O God thou art terrible out of thy holy places 8. Albeit there were no man to hear us glorifie God or no man to take his praise of our hand we should acknowledge his greatnesse in our heart and before himself who will take true worship of our hand for David here turneth his speech to God in the end of the Psalme saying to him O God thou art terrible out of thy holy places 9. The Lord hath an everlasting interest in the people of â—…srael and they in him for the elections cause and every true Israelite hath an everlasting interest in God he is the God of Israel 10. What the Lord hath is forth-coming to his peoples furniture as they have need The God of Israel is be that giveth strength and power to his peâ—…le 11. It is reason that at all the several remembrances of Gods mercy to us we should acknowledge his blessednesse and his blessing of us and this is all we can do and that also can we not do except he strengthen and enable us for praise for blessed be God saith the Prophet for this very reason after he hath spoken of his giving power to his people PSAL. LXIX To the chief musician upon Shoshannim A Psalm of David DAvid as a type of Christ earnestly dealeth with God for a delivery from his perplexed condition and from the malice of his adversaries and doth finde a comfortable event There are three parts of the Psalm In the first is his prayer six times presented and strengthened with new reasons to ver 22. In the second part of the Psalm is his imprecation of ten plagues against his enemies with some reasons added for the justice of the inflicting the plagues mentioned to ver 29. In the third part are four evidences of his victory from ver 29. to the end In all which whatsoever is proper to the type is to be referred to the type only and whatsoever is fit also to be applied unto Christ the Antitype must be referred to him only in that sense which is suitable to his Majesty His prayer at first is propounded in few words Save me the reasons are foure The first from the danger he was in ver 1 2. The next from his long and patient waiting for an answer to his prayer ver 3. The third from the multitude and malice and iniquity of his enemies ver 4. The fourth is by way of attestation of God that he was innocent of that whereof he was charged by his enemies joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect ver 5. Ver. 1. SAve me O God for the waters are come in unto my soul. 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me His first Petition is to be saved and the first reason of it is because of the danger he was in Whence learn 1. A childe of God may in his own sense be very near to perishing and yet must not in the most desperate condition cease to pray nor cease to hope for delivery prayed for Save me O God 2. With danger of bodily death a childe of God may have in his spirit a sore conflict with the sense of wrath like to swallow up his soul as deep waters do a drowning man The waters are come in unto my soul. 3 The condition of a soul exercised with the sense of wrath threateneth no lesse then perdition certain inevitable without any event and endlesse whereof the bodily danger of a drowning man is but a shadow I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Ver. 3. I am weary of my crying my throat is dried mine eyes faile while I wait for my God The second reason of the first Petition is because he had long and patiently waited on God Whence learn 1. Faith in hard exigences doth not give over for appearances of perdition knowing that what is impossible to mans appearance is not impossible to God for David as a believer and a type of Christ prayeth still for all this although he finde no delivery I am weary of my crying 2. Prayer put up in faith to God keepeth in life and is like a mans drawing breath in the water when the head is lifted up above the floods for here although the floods overflowed the Psalmist yet he is able to shew this to God and to cry till he be weary of crying 3. For exercising of faith and making patience to have the perfect work it is no strange thing for God to delay relief unto an earnest supplicant till he be like to give over till his case seem desperate and his relief hopelesse Mine eyes faile while I wait for my God 4. Though the flesh of the regenerate man be weak yet the spirit is ready and will never give over calling on God depending on him holding fast the Covenant and the hope of deliverance for it will make this a new ground of speech unto God that it is noâ—… able
and to the godly should affect us no lesse nearly and be laid to heart then injuries personally concerning us The reproaches of them that reproached thee have fallen upon me Ver. 10. When I wept and chastened my soul with fasting that was to my reproach 11. I made sackcloth also my garment and I became a proverb to them 12. They that sit in the gate speak against me and I was a song to the drunkards The fourth reason of the second Petition is because he was greatly mocked of all sorts for his holy carriage Whence learn 1. True zeale is ruled with knowledge joyned with humility in the mans self and tempered with the love to men even toward persecutors such was Davids zeale but Christs zeale was perfectly such I wept and chastened my soâ—…le 2. Fasting in earnest is not so much the abstinence from meat as it is the afflicting the soule When I chastened my soul with fasting 3. The godly behaviour of the righteous is subject to horrible misconstruction yet must they not desist from duties for all this Fasting was to my reproach I made sackcloth also my garment and I became a proverb to them 4. Iâ—… is a sore affliction to the godly to be condemned by Magistâ—…ates anâ—… Judges and yet the truly religious even Christ â—…nd his followers were and are subject to this exercise They that sit in the gate or in the Courts of Justice which were erected at the entry of the parts of Cities do speak against me 5. Righteousnesse and truth is not the worse by itâ—… being condemned by civil Judges God will not disclaime his own cause for that but will hear such complaints as this is in this case they that sit in the gate speak against me 6. When Magistrates do discountenance true Religion then it becometh a matteâ—… of derision to rascals and to every base villain without controlment and a table talk to everyâ—… tipler I was a song of thâ—… drunkards 7. The shame of the Crosse is more grievous then the rest of the trouble of it This is the fourth time that the shame of the Crosse is presented unto God in these soure last verses I was a song of the drunkards after complaining of his being reproached and being made a proverb Ver. 13. But as for me my prayer is unto thee O LORD in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation This is the third petition for deliverance or for granting his prayer or the third time he presenâ—…eth it whereunto he addeth reasons taken from the time of presenting of it and multitude of Gods mercy and truth of his promises or Covenant of salvation Whence learn 1. The best way to 〈◊〉 out the persecution of the mighty and the mockage of the bâ—…se multitude is to be frequent in prayer to God for our part But as for me my prayer is unto thee O Lord. 2. So long as God doth offer a gracious eare to supplicants a man may be confident that petitions of grace shall have ready accesse and answer my prayer is unto thee in an acceptable time 3. The largenesse of Gods mercy is a sufficient encouragement for the afflicted to come and take the benefit thereof In the multitude of thy mercies hear thou me 4. When besides the mercifulnesse of God we have also his Covenant and promise of salvation we may upon these two pillars leane and roll over and rest our faith hear me in the truth of thy salvation Ver. 14. Deliver me out of the mire and let me not sink let me be delivered from them that hate me and out of the deep waters 15. Let not the water-floods over-flow me neither let the deep swallow me up and lâ—…t not the pit shut her mouth upon me The fourth petition for delivery or fourth time he presenteth it whereunto he addeth reasons taken from the danger he was in Whence learn 1. Faith useth to correct the expressions of sense and as faith doth gather strength a mans condition groweth clearer It was the expression of sense ver 2 I sink in deep mire and here the fear is something lessened because faith is something more cleared deliver me out of the mire let me not sink 2. The man who loveth truth better then worldly prosperity and maketh the Lord his refuge shall not faint under persecution but shall be borne through all troubles and be delivered let me be delivered from them that hate me and out of the deep waters 3. Faith in God giveth hope to be helped and is half a delivery before the full delivery come for the Psalmist is now with his head above the water and not so feared as when he began the Psalme for here he saith Let not the water floods over-flow me neither let the deep swallow me up 4. As the sense of danger sharpens prayer so the greatnesse of it is a ground of hope that the evil which is feared shall not prevaile over us for albeit the Lord suffer the danger to be great yet will he not leave us in a case desperate lâ—…t not the pit shut her mouth upon me Ver. 16. Hear me O LORD for thy loving kindnesse is good turne unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily The fifth petition for delivery or fifth time he presenteth it whereunto he addeth reasons taken from the multitude of Gods mercies conscience of his uprightnesse and greatnesse of his trouble Whence learn 1. Albeit God should give no answer for a time faith will still presse for an answer for it knoweth it hath to do with the hearer of prayer hear me said he before and hear over again Hear me O LORâ—… 2. Faith seeth what is in Gods heart whatsoeuer it doth finde or misse in his hand it fastens on love and draweth hope and life from that hear me for thy loving kindnesse is good 3. Though a beleeving soul finde it self deserted of God in some respects yet while it holds fast on his merciful nature it may be sure to meet with a change of dispensation more comfortable turne unto me according to the multitude of thy tender mercies 4. When a beleever is persecuted by man for righteousnesse and friends and familiars do turne their backs upon him it is not strange that God for the mans trial should seeme to hide his countenance from him also which exercise the beleever counteth more heavie then all the rest and can be content to want all the creatures kindnesse so he may finde the Lords kindnesse for he cannot endure long to want Gods presence Hide not thy face from thy servant 5. The conscience of endeavour to serve God giveth hope of comfort in time of trouble and that so much the sooner that the trouble be great and perdition apparently near Hide not thy face from try servant for I am in trouble hear
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
Word and Ordinances for his worship to a people and they will cast away this rule and make another to themselves it is a tempting of God and a striving with the most High God whether he shall direct them or they shall direct him in the meanes of his worship They provoked the most High God How They kept 〈◊〉 his testimonieâ—… 3. Altering or changing the â—…orme of worship which God hâ—…th appointed is a relinquishing of God and his way a point of treacheâ—…y against him and a notable bâ—…each of Covenant They kept not his testimonies but turned back and dealt unfaithfully 4. Following of antiquity in an errour is so farre from the excusing of sinne that it makes the children liable to their fathers debt and deserved punishment because they approve their fathers and their deeds above God and Gods testimonies They dealt unfaithfully like their fathers 5. The service of the wicked is like a bowe they will do nothing commanded but by compulsion and like a deceitful bowe which 〈◊〉 it hath a cast or throw in it and doth shift the arrow asâ—…de from the mark whereunto it is directed so they will aim at another mâ—…k then God doth direct them unto They were turned aside like a deceitful bowe 6. The alteration of the rule of worship prescribed by God is a provocation of God to anger were it but in a circumstance They provoked him to angâ—… with their high places 7. Such as take libeâ—…ty to themselves to depart from the ordinances of God in the lesse will depart also from him in the greater They provoked God to anger with their high places and moved him to jealousie with their graven images 8 Howsoever men do dream that they may make good use of pictures graven images to further them in devotion and the service of God who is represented thereby and that they minde not to communicate any of his worship to the images yet the Lord doth count that religious use of images no lesse then adultery and matter of bitter provocation as the word imports Partly because it is impossible not to communicate divine worship to the images before whiâ—…h a man doth bow himself of purpose to be stirred up by it to worsâ—…p God represented by it Partly because the deviser and user of this sort of relative worship haâ—…h thrust himself in the Lords place to whom only it belongeth to prescribe how he will be worshipped or at least he hath admitted another Lord then God in the appointing of the means of Religion And partly because the Lord expressely declareth that by graven images he is provoked justly to jealousie Therefore saith he they moved him to jealousie with their grâ—…ven images Ver. 59. When God heard this he was wrath and greatly aâ—…horred Israel 60. So that he forsook the Tabernacle of Shiloh the tent which he placed among men 61. And delivered his strength into captivity and his glory into the enemies hanâ—… 62. He gave his people over also unto the sword and was wroth with his inheritance 63. The fire consumed their young men and their maidens were not given to marriage 64. Their Priests fell by the sword and their widowes made no lamentation In the twelfth place he declareth how the Lords wrath was kindled v. 59. and how he took his Ark from Shiloh where it was abused in Elies time ver 60. and gave his â—…rk the signe of his strength or powerful presence among them into the Philistines hands ver 61. made his people fall in battel ver 62. the young men died in battel and so maids wanted matches ver 63. their Priests were slain and their wives made no lamentation for them 1 Sam. 4. 22. in comparison of greater losses ver 64. Whence learn 1. Corrupting of Gods worship and ordinances is a sinne crying so judgement which voice God will answer When God heard this he was wroth 2. The Lord goeth not rashly to judgement but as it were after perfect understanding of the cause When God heard this he was wroth 3. Were a people or person never so deare to God superstition and imagerie and abusing of his publick worship will provoke him to jealousie against them and drew forth such judgements as will speak the Lords abhorring them for that sinne And he greatly abhorred Israel From ver 60. Learne 1 When the publike ordinances the tokens of the Lords presence are removed from any place the Lord removeth and forsaketh that place So that he forsook the Tabernacle of Shiloh where the Ark had been till Elies death 2. It is in vain for any to boast of Gods presence in any place when once his publick ordinances are polluted He forsook Shiloh the tent which he placed among men From ver 61. Learne 1. When Gods people abuse Religion and pollute his ordinances no wonder he make their open enemies to deprive them therof as here we see 2. The Lords people cannot promise unto themselves the continuance of the manifestation of the Lords strength and the Lords glory among them longer then they do esteem of him and advance him as their glory and their strength for when Israel tempted God kept not his testimonies and moved him to jealousie he delivered over his strength into captivity and his glory into the enemies hands From ver 62. Learn When enemies get advantage against Gods people by reason of their provocation of God and when the enemies of Religion get power over Gods people so farre as to deprive them of the meanes of Religion the Lords anger will be more against his people who were the causes of this wrath then against the enemies who were the instruments of the execution of the wrath and therefore beside the taking away of his ordinances from his people he will send his vengeance upon them also He gave his people over also unto the sword and was wroth with his inheritance From ver 63. Learne 1. When the Lord sendeth the sword on a land he can soon consume the flower of the youth as with a fire The fire câ—…nsumed the young men 2. When Religion is overthrown among Gods people let not the Common-wealth think to stand when God gave his glory into the enemies hand he â—…ave his people over also unto the sword and the fire consumed their young men 3 When Gods people by abusing of Religion do provoke God against them it shall be no wonder if God give them such sad blowes by their enemies that there shall be no hope for one age at least to recover their estate and no wonder if there be fearful appearance also of cutting off the posterity The fire consumed their young men and their maidens were not given to marriage From ver 64. Learn 1. It is amongst the fearfullest tokens of Gods displeasure against a land when he removeth his Ministers from them especially when the good are taken away with the bad Their Priests fell by the sword 2. When the Ministers are the abusers of Religion
the meanest of men and exalt them how high soever he pleaseth but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome he setteth down the mean condition of life wherefrom David was raised to the royal dignity of governing Israel He took him from the sheep solds from following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance From Ver. 72. Learn The duties and properties of a good King are these First He must resolve to be Gods servant in his charge as David was Seconly All his subjects and in special the Lords people must be cared for by him in a civil way as a flock of sheep is cared for by the Pastour David fed them Thirdly A Kings heart must be set uprightly for Gods honour and for the subjects welfare in the whole course of his government He fed them according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King â—…st deâ—… prudently with his subjects accomodating the whole â—…se of his dealing with them as their several conditions do reâ—…ire He guided them by the skilfulnesse of his hands And whatsoever measure David had of those properties were but a shadow of the perfections of Christ in his Government Fifthly neither lawes nor teaching nor miracles nor benefits nor judgments can avail unto the salvation of a people or person till they be put under the hand and guiding of Christ as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme wherein when God hath tried his people with oft repeated mercies and judgements they come to no setled estate till they be put under the Government of David who in this is 〈◊〉 type of Christ. For he closeth with this he guided them by the skilfulnesse of his hands PSAL. LXXIX A Psalme of Asaph THe scattered and captive people of God after the destruction of Ierusalem and of the Temple do put up a pitiful complaint unto God to ver 6. and do pray for a merciful reliefe to his Church and for avenging their blood upon their enemies As for the complaint in it they lament four things First the profanation and desolation of the Lords inheritance and Temple by the heathen their enemies ver 1. Secondly the barbarous cruelty and inhumanity used against them ver 2 3. Thirdly the contempt and mocking of their wicked neighbours in their misery ver 4. Fourthly â—…as they acknowledge this to proceed from Gods displeasure so they lament that it is like to be everlasting ver 5. In their prayer in the latter part of the Psalme they crave First justice upon their enemies ver 6. 7. Secondly pardon of their own sins and deliverance out of their misery for sundry reasons ver 8 9 10 11. Thirdly that God wolâ—…d reward their inhumane neighbours who mocked at their misery ver 12. And do close their petition with a promise of praise and thanks unto God by the Church in all succeeding ages Whence learn in general 1. The Church of God may be brought so low as here we see once it was 2 So many of Gods people as live to see such publike calamities and misery must not despaire of a recovery but should and may run to God and pray for the Church in affliction expecting order after consusion and after dissipation to see a gathering of Gods people again and after apparent overthrow of Religion a restoring of Gods publick worship as the example of the Psalmist in this Psalm doth teach whose courage and confidence in God for relief of the Lords people is wonderful as the condition of the Church at that time seemed to be desperate As the holy Ghost the enditer of this Psalm doth give warning here to all Churches in all ages to beware to provoke the Lord unto wrath lest he deal with them as he dealt with those Israelites so doth he give warrant to all afflicted Churches to follow the example of this afflicted Church to run to God for help for which cause he hath given this Psalme to be made use of by the Church A Psalme of Asaph Ver. 1. O God the heathen are come into thine inheritance thy holy people have they defiled they have laid Ierusalem on heapes In the first part of this Lamentation Learn 1. Albeit there be no place nor person how near and dear soever unto God exempted from judgement when they are polluted yet the wicked instruments of the judgement poured out upon the place and persons consecrated to God may justly be complained of as here we see O God the heathen are come into thine inheritance 2. When Gods people who should be holy defile themselves and Gods Ordinances it is no wonder that by prophane persons they be punished and their holy things polluted Thy holy Temple have they defiled that is they have abused it dealt with it as a vile and proâ—…ane thing 3. Albeit people in Covenant with God have disgraced their holy profession and polluted his ordinances and be justly plagued by seeing holy ordinances put over in the hands of profane men for their cause yet neither will the Lord disclaime his interest in his own ordinances nor do his people lose right and interest in God and in his ordinances when they take with their punishment and do make their addresse to God for reliefe Thy holy Temple have they defiled 4. When God giveth over religious ordinances in the hands of profane men to be abused no wonder if they that are the cause of this do suffer in their civil state also no wonder the City suffer with the Temple Ierusalem have they laid on heaps Ver. 2. The dead bodies of thy servants have they given to be meat unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth 3. Their blood have they shed like water round about Ierusalem and there was none to bury them From the second part of the lamentation and complaintâ—… Learn 1. Falling in battel before the enemies may prove that God hath a just cause against the party overcome but cannot prove that the victors cause is good presuppose both parties had appealed to God for there the heathen do overcome and the Lords servants and Saints are slaine and they who are lest alive do complaine of the victors and take with their punishment at Gods hand who doth follow his own quarrel as he pleaseth and will not at mens pleasure sit down and decide appellations when they call to him or stand unto 〈◊〉 time set down by men to him to determine their controversie O God the 〈◊〉 are come into thine inheritance c. The dead bodies of thy servants have they given to be meat to the fowles aâ—… Heavy and fearful are the judgements temporal which may come upon Gods people when they have provoked God to wrath against them for their sinnes even such as are here
are now in In former times Israel was as a fruitful vineyard v. 8 9 10 11. but now the Lords protection is removed and they are made a prey to every beastly enemy ver 12 13. Whence learn 1. Adversity bringeth to minde neglected prosperity in time past and the distresse of a Church deprived of former favours putteth a price upon and giveth lustre unto abused mercies looked back upon as here the calamity of the ten tribes or of the whole twelve tribes cast out of their land doth make their delivery out of Egypt their planting in Canaan and the mercies which they felt in that land to appear very glorious and setteth up that their sometime condition in the similtude of a fruitful vineyard 2. There is no fitter similitude then of a vine-tree and of a vineyard to represent the weaknesse of Gods Church and people and Gods care of them to have fruits of faith and obedience from them therefore here and elsewhere is this comparison made use of 3. It serveth much to help the faith of Gods people in their calamity to call to minde Gods begun work among them and in them and for them for when his people do claim to wonted kindnesse the Lord is ready to make his mercy run in the former channel This is the ground of the Churches reasoning here in her supplication to God 4. It is not enough lightly to mention a course of kindnesse shewen to us of God but every part and passage of it is worthy to be marked and prized highly as here 1. Israels bringing out of Egypt is observed and compared to the bringing of a noble plant out of a farre countrey in the Lords own hand Thou hast brought a vine out of Egypt 2. The casting out of the Canaanites is compared to the purging of the ground from stones and thorneâ—… and blocks in comparison of Israel to be planted there Thou hast cast but the heathen and planted it 3. They observe the benefit of enlarging their dwelling for commodious habitation Thou preparedst room for it 4. And their setling in the land Thou causedst it to take deep root 5. And their multiplying in it It filled the land 6. And their riches and power and glory in the land comparable to a wood of Cedars The hills were covered with the shadow of it and the bought thereof were like the goodly Cedars 7. And the spreading of their authority and government according to the bounds 〈◊〉 to their promised possession Gen. 15. 18. from the Mediterranean sea westward to the river Eupbrates eastward She sent out her boughes to the sâ—… and her branches to the river Thus a well ordered Church is like 〈◊〉 pleasant and fruitful vineyard Ver. 12. Why hast thou then broken down her hedges so that all they which passe by the way do pluck her 13. The boare out out of the wood doth waste it and the wilde beast of the field doth devoure it After calling to minde this glorious condition they were in they in a weeping and lamentable manner do compare their present misery with what happinesse once they had and do lay it forth before the pitiful eyes of the Lord. Whence learn 1. As present felt misery commendeth prosperity past so past prosperity doth augment present misery when the two conditions are compared as in this comparison is held forth 2. The most glorious and best planted Church may for its unfruitfulnesse and provocation of God by its ill fruits be plucked up again and the hedge of discipline the hedge of civil government and the hedge of Gods protection may all be removed suddenly from it as here we see Why hast thou broken down the hedges 3. It is a wonderful and astonishing judgement to see the Lord casting down the work of Reformation once begun by him and plucking up the plantation of his Church once made by him and yet the provocation of a wicked generation may procure this evil which hardly can be beleeved till it come and even then it is wonderful and should send men unto God to make them see rightly the causes thereof as this interrogation importeth Why best thou broken down her hedges 4. When God removeth his hedges from about his people for their provocation of him then any body that pleaseth may make a prey of them So that all they who passe by the way doâ—…ck her 5. If God remove the hedge of his protection from about his people no wonder they call into the hands of the most savage cruel and beastly sort of men as did besal Israel The boare out of the wood doth waste it and the wilde beast out of the field doth devoure it 6. When the Lords Church is in the worst condition she is not so wasted and destroyed but a remnant is left to present by prayer her condition unto God to deal with him for her restauration as the case in hand here and elsewhere doth shew Ver. 14. Return we beseech thee O God of hostes look down from heaven and behold and visit this Vine 15. And the Vineyard which thy right hand hath planted and the branch that thou madest strong for thy self 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance In the fourth place they pray that God who was departed from them would return and have compassion on the desolate condition of his Church Whence learn 1 Although the Lord seem to depart from his Church yet he is within cry and may be recalled by prayer and may by his power set all right again Return we beseech thee O God of hostes 2. Although no hope of help or possibility of relief can be seen on earth yet there is hope of help from heaven Look down from heaven 3. In the least degree of Gods respect and kindnesse to a desolate Church begun to be manifested after pouring out judgements on it faith will reade hope of relief and restauration of it Behold and visit this Vine for to come and see is all to them which they crave 4. The labour and care which God hath bestowed on his Church for setting up and setling of it in any place may give hope to those who pray for it that albeit the Lord afflict it heavily yet he will not lose his labour Visit this Vine and the Vineyard which thy right band hath planted 5. There was a branch to come of the stock of Israel for whose cause the Nation of the Israelites could not be utterly forsaken and destroyed and this was the Messiah Christ Jesus promised to come of Abraham Isaac Iacob Iudah David of whose coming because God had a special care that the stock should be underpropped and upheld and made strong till this branch came forth the Church of Israel might be confident not to be utterly cast off and therefore in their prayer they make mention of him Visit the Vineyard and the Branch to wit of the house of David that thou madest
sincere therefore is the trial of Israel after their coming out of the red sea numbered among the evidences of Gods care of them I proved thee at the waters of Moribah 6 Calling to minde our misbelief made manifest unto us in the day of our trial should make us more humble and way to depart from God thereafter for this is the lesson which Israels striving with God at the waters of Meribah should have taught them I proved thee at the waters of Meribah or waters of strise Ver. 8. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God 10. I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it We have heard of Gods gracious dealing with Israel in the point of doing for them Now the Lord declareth what thankfulnesse he required of them and how reasonable and equitable his demands were unto the consideration whereof he wakeneth them up ver 8. Summeth up all in the first command of the moral Law ver 9. Giveth reasons io move them to this ver 10. From his awaking them to hear ver 8. Learne 1. When the Lords Word is to be delivered unto us we should have our mindes gathered in and humbled and fixed unto a reverent attention hearty belief and humbled obedience therefore saith he Hear O Israel and I will testifie unto thee 2. When the Lord doth speak whether for conviction of duty to be done or duty not discharged there needeth no other witnesse beside himself to convince the conscience his speech is so clear so full of truth and authority Hear and I will testifie unto thee 3. Both the Lord and we our selves have just reason to question our willingnesse to hear Gods Word inclulcaâ—…ed unto us because it will be found that we have proved misbelieving and rebellious hearers before and because it is our natural disposition to be averse from all Gods commands therefore saith the Lord O Israel if thou will hearken unto me 4. The Lord requireth his people to be a willing people and nothing can be more forcible to make us willing and obedient to God then to understand that God is willing to teâ—…h direct and blesse us Hear O Israel if thou will or shalt hearken unto me From the summe of that service which God requireth of us ver 9. Learne 1. The summe of Gods Law is comprised in the first command for as God is feared delighted in submitted unto and made our God in effect so are all the Commandments kept There shall be no strange God in thee 2. As soundnesse in Religion and cleaving close to our only one God as he hath revealed himself to be the Father Sonne and Holy Ghost of whom and through whom and for whom are all things is the fountain of all obedience and keeping communion with God so the corrupting of Religion and departing from this ground in any sort is the fountain of all following misbehaviour and discommunion with God There shall no strange god be in thee neither shalt thou worship any strange god From the reasons of this duty set down ver 10. Learn 1. The consideration of having our life and motion and being of God and that he will give to all his promises and threatenings certain performance should move us to beleeve in him adhere unto him and serve him only I am the Lord I am Iehovah 2. The Covenant of grace wherein the Lord hath drawn us who professe our selves to be his in Christ should move us to depend on him for righteousness and life and to study in his strength to please him I am the Lord thy God 3. The great work of our Redemption and all the benefits bestowed upon us in relation to our bringing out of the slavery of idolatry and Egyptian darknesse to the beholding of the marvellous light and Kingdom of his dear Sonne represented by the delivery of his people out of Egypt should move us to adhere to our Redeemer and to aime at his service singly I am thy God who brought thee out of the land of Egypt 4. The faire allowance which God bestoweth upon his servants to wit Ask and have should tie our hearts to suâ—…h a potent all-sufficient and gracious God Open thy mouth wide and I will fill it 5. It is the narrowness of our saith and of our spiritual desire which hindereth our felicity we are not straitened in God but in our selves for his offer is Open thy mouth wide and I will fill it The Lord will give gâ—…e and glory and will withhold no good thing from them that wâ—…e upâ—…ightly and for this end he calleth for the enlarging of our desires and of our belief to receive satisfaction that we may have in him full contentment and not be allured from him to vanities which cannot profit us Ver. 11. But my people would not hearken to my voice and Israel would none of me In the third part of the Psalm is set down how Israel to their own detriment and depriving of themselves of great happiness did reject the Lords comâ—…and and the offer of his grace Whence learn 1. The people to whom the Lord is most liberal are not alwayes most thankful his people by external Covenant are not alwayes obedient to him but readily do give him the worst meeting But my people would not bearken unto my voice 2. The cause of not hearkening to and obeying of Gods commands is our not believing in God not taking satisfaction pleasure and delight in God for how came it that Gods people by Covenant did not obey his voice It may serve for an answer And Israel would none of me or rested not on me or had no pleasure in me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsels Here is shewen how fearful was Israels plague for their not delighting in God they were given over to follow their own will unto their own perdition Whence learn 1. The idols which come in competition with God are a mans own carnal lusts and affections as here appeareth 2. If these idols be adhered unto when God doth offer himself for giving a man contentment it is justice with God to take a refuse at the mans hands and to cease to deal with his heart any more but to give him over to the service of his idol They would none of me so I gave them up unto their own hearts lust 3. Whosoever do refuse to serve God shall not eschew to serve a worse Master to wit their own beastly affections and Satan who ruleth men by their lusts They would have none of me so I gave them up to their own hearts lust and this of all judgements is the heaviest 4. When God leaveth a man to himself there is no restraint to keep him from going
to a mischief and to perdition as here we see I gave them up and they walked in the counsel of their own hearts Ver. 13. O that my people had hearkened unto me and Israel had walked in my wayes Last of all is set down by way of Gods lamenting for his people what felicity they did lose by this their refusing to make God their delight and his voice their rule to walk by First if they had obeyed God their enemies should not have been their Master but they should have been made victorious over their adversaries ver 13 14 15. Next they should have been satisfied with all contentments abundantly set forth under the terms of feeding them with fine wheat and honey This lamenting of God for his peoples misery is borrowed from the manner of men lamenting the misery which their disobedient children have brought upon themselves and is not to be taken so as if there were in God any passion or perturbation or miserable lamentation but this speech is to be conceived as other like speeches in Scripture which are borrowed from the affections of men and are â—…med to move some holy affection in men suitable to that affection from which the Lord taketh the similitude and so O that my people had hearkened unto me serveth to move his people who should hear this expressiâ—…n to repent and lament their not hearkening unto God and to studie in all time to come to be more obedient unto him even as they would eschew the curse which came upon misbelieving and disobedient Israel and as they desire to obtain the blessings whereof carnal Israelites did come short and did deprive themselves and if it be asked what may be imported by this speech properly We answer O that my people had hearkened unto me c. sheweth these six things First what order the Lord hath set in giving blessings to his visible Church namely that they begin and beleeve in him and study to obey him and that they by means appointed by him should look to have such blessings as he hath promised to beleevers and to obedient people Next this manner of speech sheweth how acceptable and pleasant unto God it is to see the saith obedience and welfare of his people all joyned together in his appointed order Thirdly that the meritorious and culpable cause of mens miserie is not in God but in man who by his sin deserveth it and draweth it on himself Fourthly that God delighteth not in the death or destruction of his people but that they should repent and live Fifthly that this is his will that whosoever shall hear of the evil meeting which the Israelites did give unto God and of the judgement which they did draw upon themselves may be made wise by this lamentation made by God for Israels destruction and so may rather chuse to hearken to God as they did not then to be given over in his wrath to their own lusts and to perish in his indignation as befell them Sixthly that God requireth a suitable meeting of his people to his dispensations that is that they may be so willing to hearken to his voice and so loath to offend him as he doth manifest by word and works his willingnesse to save them and his loathnesse to destroy them From the Lords lamenting Learn further 1. As on the one hand the miscarriage and misery of others before us should make us wise to eschew the evil which befell them to obtain the good whereof they by their disobedience were deprived So on the other hand the willingnesse of God to blesse those who do follow his direction should make us diligent to understand what course God hath prescribed and should make us confident to obtain blessednesse in our endevour to follow it for O that my people had hearkened unto me c. doth teach us so much 2. They may be in the number and estimation of Gods people by vertue of Church-Covenant who for their refusing to follow Gods counsell may come short of Gods blessings for O that my people had hearkened unto me c. maketh this evident 3. He who heareth God uttering his wishes for the conversion of his people and lamenting that his Word is not believed and that his offer of grace is not received doth give God an evill meeting and neither believeth Gods goodnesse nor careth for his own salvation except he joyn with God lamenting his own misbelief in time past and do wish heartily the same wish with God for his own conversion for time to come for this speech O that my people had hearkened unto me c. is framed to this very end to make the hearer willing and so to convert him or else to convict him if he take not hold of the offer 4. Whatsoever be the Lords secret decrees concerning the salvation of some and condemnation of other some in the visible Church yet the meanes of execution of those decrees are so holy and just and wisely carried on as those decrees shall not be particularly revealed to the stumbling of any man but the offer of grace and declaration of Gods goodnesse is so laid out in common that whosoever doth not embrace the same is made inexcusable for when God saith O that my people had harkened unto me he that doth not answer the Lord with O that thou wouldst frame this heart of mine to the obedience of faith hath nothing to say if he be damned for his slighting of the offer so freely held forth unto him and pressed upon him Ver. 14. I should soon have â—…bdued their enemieâ—… and turned my hand against their adversaries 15. The haters of the LORD should have submitted themselves unto him but their time should have endured for ever 16. He should have fed them also with the finest of the wheat and with honey but of the rock should I have satisfied thee From the good which should have come to his people set downs ver 14 15 6. Learn 1. Gods blessings are not to be looked after except in the wayes of God and iâ—… any man come short of Gods blessing he beareth the blame himselfe O that Israel had walked in my wayes I should soon have subdued their enemies c. 2. If the Lords people have provoked him to let loose their enemies upon them and to prevaile over them the onely way to have affaires changed is to turn to God and to walk in his wayes If Israel had walked in my wayes I should have turned my hand against their adversaries 3. They that are enemies to the Lords people are haters of the Lord and where the profession of true religion and righteousnesse is hated there the quarrell is common to God with his people for their enemies are here called Haters of God 4. It is a benefit to Gods people and a point of glory to God when Gods enemies and theirs do submit themselves to God albeit but feignedly which good Gods people do hinder when they walk
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
the righteousnesse of the Redeemer Thou hast covered all their sinne 8. As while sin unrepented and unforgiven remaineth wrath also remaineth so when sinne it taken away Gods wrath also is taken away when God forgiveth sin he takes away the punishment of sin for after he hath said Thou hast covered all their sin he subjoyneth Thou hast taken away all thy wrath thou hast turned from the â—…nesse of thine anger 9. As the conscience of sin and feeling of wrath lying on and fearing the growth of it do much hinder the guilty from confident approach unto God so the seen experiences of Gods drawing of those barres in formâ—… times do open the door to afflicted sinners confidently to come and seek mercy as here the Psalmist doth teach us in his making of this preface to his following prayer Ver. 4. Turn us O God of our salvation and cause thine anger towards us to cease 5. Wilt thou be angry with us for ever wilt thâ—… draw out thine anger to all generations In the next place upon the foresaid grounds the Church afflicted prayeth for grace to repent that so remission of siâ—… and removing of wrath may follow Whence learn 1. Whosoever in a Church afflicted are sensible of their own and thâ—… Churches sinnes should deal with God for giving repentance to his back-sliding people and to encrease their own repentance before they seek removal of the tokens of wrath as here the godly do pray in the first place Turn us O God 2. The Lords Covenant with his people for everlasting salvation is a ground to pray and hope for temporal deliverance from God who hath power and wayes of his own how to save when we see no event Turn us saith he O God of our salvation 3. When God giveth grace to a people to repent and turn to him the tokens of his wrath will be removed also or be so changed as they shall be no more effects of wrath therefore joyneth he with Turn 〈◊〉 this petition also And cause thine anger toward us to cease 4. The anger of the Lord toward his people is but temporal and for a moment in comparison of deservings albeit it seem to endure long and the beleever may be perswaded that it shall not continue against supplicants long for Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations doth import so much that his anger could not be perpetual Ver. 6. Wilt thou not revive us again that thy people may rejoyce in thee 7. Shew us thy mercy O LORD and grant us thy salvation In the third place he prayeth for some relief from the distress wherein they were for the time and putteth his petition out of question by this interrogation because Gods purpose and pleasure was that his people should have joy in their God and thereupon he requesteth for new tokens of mercy from the ground of his Covenant with them for salvation Whence learn 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour so it is life to be clear that we are in favour with God and as such who have had the sense of Gods favour cannot endure to want it so shall they have it restored Wilt thou not revive us again 2. Because plagues and wrath upon Gods people are temporal they may look certainly for a change to the better and after they have smarted for their sins for a while yet may expect to be restored to joy and comfort again Wilt thou not revive us again that thy people may rejoyce in thee 3. When God changeth the chear of his people their joy should not be in the gift but in the Giver That thy people may rejoyce in thee 4. Albeit the dear children of God for whom mercy and salvation is appointed may be destitute of the sight and evidence of both yet must they beleeve both claim both and hope for the manifestation of both unto them shew 〈◊〉 thy mercy O Lord c. grant us thy salvation 5. As mercy is the cause of salvation temporal and eternal and no merit in us so must he who looks for salvation of either sort make mercy his plea and no good in himself Shew us thy mercy O Lord and grant us thy salvation Ver. 8. I will heare what God the LORD will speak for he will speak peace unto his people and to his Saints but let them not turn again to folly In the latter part of the Psalm is the answer of this prayer which the Psalmist doth expect and receive by way of prophecy of five sweet effects of Gods mercy to his people whereof the first is peace and reconciliation and removing the tokens of his wrath Whence learn 1. The prayer of a beleever put up to our everliving Lord is not a vain work of pouring out words in the aire but a profitable exercise of faith grounded upon Gods Word and goodnesse whereof he may expect certainly a return I will hear what the Lord will say 2. Comfortable promises will suffice the beleever who if he know what the Lord doth say he will be clear also what the Lord will do I will hear what the Lord will say 3. Albeit Gods people be under the sense of wrath yet the Lord will comfort them after seeking grace of him he will speak peace to his people 4. Those who indeed do minde true holinesse are Gods people to whom the Lord will speak peace and for whose cause the society wherein they are shall partake of the fruits of Gods favour to them he will speake peace to his people and to his Saints 5. As the interruption of our peace with God is procured by our folly or foolish following of the vanities which allure unto sin and divert us from coâ—…munion with God so the restoring of us to peace must come 〈◊〉 our forsaking of those sinful and foolish courses which haâ—… procured wrath and the way to keep us in that peace is not 〈◊〉 return to these courses again and this is the very end both of Godâ—… correcting of us and of his restoring of us to peace that we sinne not as before He will speak peace to his Saints but let them 〈◊〉 return again to folly Ver. 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The second effect of mercy to his Saints is the nearnesse of free salvation in Christ who is the glory of the land of Iudâ—… where he was borne and the glory of that land whatsoever it is wherein his Saints and he amongst his Saints do dwell Whence learn 1. The heires of the promises are only such as do study to please God and to eschew provoking of him for the answer of the former prayer and the word of Promise and Prophecie here is made in favour only of them that fear him 2. There is no satisfactory deliverance to the afflicted beleever labouring under the sense
few to assist it their enemies were many they were straitned with poverty and famine and the hearts and hands of the Godly were weakened they were like to faint and despaire that either Church or State should flourish any more amongst them for comfort in such a time was this Psalme fitted leading the Lords people to live by faith and to work on in the building of the Lords house and reparation of the City looking to God the Builder of his Church and maintainer of his people To which purpose the Psalmist giveth them seven consolations opposite to so many tentations unto discouragement The first is that they should look to God who had founded his owne Temple solidly and so not saint for the weaknesse and fewnesse of the builders ver 1. The second that they should look to Gods love and good will and not be troubled for want of externall power and riches ver 2. The third is that they should look to the prophecies concerning the Church and not be troubled for what present outward appearance and carnall reason did represent ver 3. The fourth is that they should not be troubled for the multitude of their foes for the present time but look to the multitude of friends and converts which they should have hereafter ver 4 5. The fifth is that they should not be troubled with the feare of the ruine of the Church but look to Almighty God who would establish her so that no power should overturn her ver 5. The sixth is that they should not be troubled with the present contempt under which they did lie but look to the glory and estimation which God should put in his owne time upon the Church and her children ver 6. The seventh is that they should not be troubled with their present grief they were in but should look to the spiritual joy and causes thereof which the Lord was to furnish to his people ver 7. Ver. 1. HIs foundation is in the holy mountaines The first comfort of the afflicted Jewes troubled for the hindering of the building of Gods Temple is that God had by his decree and promise made the mountains of Sion and Moriah the place of his rest amongst his people till the Messiah should come in whom these types were to be accomplished and for whose cause they were to be preserved till he came who is the only solid rock whereupon the Church is builded Whence learn 1. When the builders of the Lords Church are few and weak his people had need to be comforted against their feares and doubts as here we see and the way to be comforted in such hard times is to look by faith to God as the builder of his own house who hath laid the foundation upon solid grounds that every believer that trusteth in him may be as Mount Sion which cannot be removed His foundation is on the holy mountaines Ver. 2. The LORD loveth the gates of Sion more then all the dwellings of Iacob The second comfort is that God had chosen Sion above all other places to be his rest and did love there to dwell rather then elsewhere Whence learn 1. The dignity of any place person or society proceedeth not from any thing in the place or society but from the Lords election and free love The Lord loveth the gates of Sion more then all the dwellings of Iacob 2. The love of the Lord to his chosen Church is a solid ground of assurance of her continuance as here in the figure we are taught Ver. 3. Glorious things are spoken of thee O City of God Selah The third comfort is from the prophecies past about the Church and promises made unto â—…her in figurative termes Whence learn 1. The Church is the incorporation in which the Lord reigneth ruleth and resideth It is the City of God 2. The priviledges of the Church are very glorious the glory of Kings Crowns and Diadems is nothing to them but bodily and temporal shadows of what is spiritually and everlastingly bestowed on the Church Glorious things are spâ—…ken of thee 3 Albeit glorious things are bestowed on the Church yet it is not so much any thing already done as what is to be done which maketh the Church blessed it is not present possession but hope not sight but faith which maketh the Church blessed and the Scriptures are a sufficient right to us for all blessings which are to come Glorious things are spoken of thee O City of God Ver. 4. I will make mention of Rahab and Babylon to them that know me Behold Philistia and Tyre with Ethiopia this man was borne there 5. And of Sion it shall be said This and that man was borne in her and the highest himself shall establish her The fourth comfort is that the Churches chief enemies should be converted to the faith and should count it their greatest honour so to be Whence learn 1. It is among the troubles of the Church that she haâ—…h so many enemies and those so mighty and potent as the Egyptians and Babylonians I will make mention of Rahab that is Egypt and Babylon and Palestina and Tyre and Ethiopia which are here named as the most eminent oppressors of the Church among all other Kingdomes 2. It should comfort the Church that God is able to make her chiefest enemies to become Converts and that he hath done it sundry times and will yet do it more and that he can take order with those enemies which shall not be converted as he did with Rahab and Babylon for I will make mentiâ—…n of Rahab and Babylon to them that know me signifieth a mention-making of them viz. to the edification of the Churches children both concerning what God had done to those Nations in justice and what he would do to them in mercy or unto other enemies like unto them 3. As it is the glory and comfort of the Church to have her enemies made Converts so is it honourable to the enemies were they never so potent in the world to be Citizens of the City of God I will make mention of them that this man was born there that is in the City of God 4. The conversion of men from Paganism and Idolatry unto fellowship in the Covenant with the Church is a sort of new birth to the externally converted fâ—…om which their new birth and nâ—…w being is to be reckoned This man was borne there 5. As whatsoever honour men have in the world it is not to be compared with the honour of regeneration and being born Citizens of the Church so whatsoever contempt the members of the Church do suffer of the world it 's made up by the honour of being boâ—…n in the Church for of Sion it shall be said This and that man were born in her 6. I here is no reason to feare the ruine of the Church or the not continuing of her from age to age to be a mother and receptacle of Converts For the highest himself shall establish her
of the mighty can be likened unto the Lord Ver. 7. God is greatly to bee feared in the assembly of the Saints and to bee had in reverence of all them that are about him A third reason to confirme his faith is this God is terrible and to be stood in awe of by all his people and it were a fearfull injury for his Saints not to give him the glory of his power and sidelity Therefore will he say I have reason to believe what he hath promised concerning the Kingdome of Christ. Whence learne 1. Holy Angels and sanctified men of all creatures have nearest accesse unto God and are most like to the domesticks and Courtiers of a King who attend him daily and wait upon him for they are here said to bee about him 2. The feare and reverence of God imprinted on Angels and Saints doth evidence the greatnesse of Gods power excellency and majesty God is greatly to be feared in the Assembly of the Saints 3. The terriblenesse of Gods holy Majesty and the reverence due to him from all his Saints should make us afraid to misbelieve his Word and Promises for this is made a reason of the Psalmists believing the Lords Word God is greatly to be feared in the Assembly of the Saints and to be had in reverence by all them that are about him Ver. 8. O LORD God of hosts who is a strong LORD like unto thee or to thy faithfulnesse round about thee A fourth reason to confirme his faith is this GOD is LORD of Hosts and incomparable in strength and faithfulnesse whereby he is compassed on all hands round about therefore will he say I have reason to believe his promise concerning Christs Kingdome Whence learn 1. As the Lord only knoweth persectly his owne Omnipotency and his own Excellency in all perfections so we know GOD bâ—…st when we come to him and acknowledge that he only knoweth himself fully and do give unto him this glory as the Psalmist diâ—…ecting his speech to GOD immediately doth tâ—…ach us O LORD God of hosts who is a strong LORD like unto thee 2 The same power which serveth to humble a man by afflicting of him serveth also to comfort him and strengthen his faith in affliction when he doth draw neare unto God for the Psalmist maketh use of the same stile here both to direct his saith and to keep down his pride his sâ—…etting and repining against God saying O LORD God of hosts 3. As the Lord is as it were compassed about on all hands with power and is incomparably strong in all difference of time past present and to come above all his creatures so also first and lâ—…st in all difference of time he is incomparably faithfull above all his creatures O LORD God of hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Ver. 9. Thou rulest the raging of the sea when the waves thereof arise thou stillest them A fifth reason to strengthen his faith is The LORD who doth rule the raging Sea is able to suppresse and compose all tumults and troubles whatsoever are raised or shall be raisd against his Church Therefore I have cause will he say to believe his promise concerning Christs Kingdome Whence learn That the power of GOD in ruling and calming the raging Sea may strengthen the faith of his children amidst all the tumults of people against Christs Kingdome Ver. 10. Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme The sixth reason is this GOD hath done as much already for delivering his Church by destroying Rahab or the Egyptians and scattering of his enemies from time to time as may assure me both what he can and what he will do for his people therefore I may be quiet Whence learne 1. Faith may and should make use of every example of GODS working for his people in all times after and in speciall the overthrow of the Egyptians as a perpetual pawne of GODS promise to tread down and destroy all the enemies of his Church and Kingdome for Thou hast bâ—…oken Rahab in pieces is here and else-where frequently called to remembâ—…ance for this end 2. It is as easie for GOD to destâ—…oy a Nation of enemies were they never so many or powerful as to wound or kill one man Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong hand Ver. 11. The heavens are thine the earth also is thine as for the world and the fulnesse thereof thou hast founded theu Ver. 12 The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy Name The seventh reason for confirmation of his faith is Heaven and earth and all creatures in all corners of the world are the LORDS work sustained by him and cared for by him and there is not a mountaine or hill greater or lesser such as Tabor or Hermon which do bear grasse or corne or herbs or trees or whatsoever may make them look as it were chearfully and rejoyce but it is by the power of GODS Name Therefore I may be sure GOD will much more care for his Church and for the stability of the Kingdome of Christ. Whence learn 1. The heaven and earth and fulnesse thereof belongeth to the LORD by due right and are cared for by him as his own possession The heavens are thine the earth also is thine as for the world and fulnesse thereof thou hâ—… 〈◊〉 sounded them 2. The making and governing of the world which was made and is governed for the use of man may give assurance that his Church and people for whose cause especially all was made shall be continued from age to age to long as heaven and earth do remaine and shall be more particularly cared for then any other part or piece of his workmanship for to this end doth the Psalmist make mention of other creatures appointed to serve man 3. Seeing the Lord maketh the hills and mountaines after Winter-blasts of frost and snow to change their countenance and as it were look joyfully and rejoyce we may be perswaded that his Church after troubles shall much more change its countenance and reioyce in Gods Name For to this end is it said that these mountaines Tabor and Hermon shall rejoyce in thy Name Ver. 13. Thou hast a mighty arme strong is thy hand and high is thy right hand The eight reason is taken from the exceeding great power of GOD to do more then ever he hath done for his Church Whence learne If a greater work then the making and upholding of the world or if a greater work then any thing which is done by GOD hitherto were needful to be done for the good of the Church there is power enough infinite power in GOD to effect it Thou hast a mighty arme strong is thy hand and high is thy right hand Ver. 14. Iustice and judgement are
the habitation of thy throne mercy and truth shall go before thy face The ninth reason for strengthening his faith taken from the properties and attendants of GODS Kingdome is this Justice and judgemet are the supporters of his throne and mercy and truth are his officers preparing way for the LORD when he is about to do justice in favour of his people therefore I need not fear that the promise of Christs Kingdome shall faile Whence learn 1. Whatsoever oppression or desolation the Lords people may be under the unalterable tighseousnesse of GOD cannot fâ—…ile to execute justice and judgement for punishing of the oppressour and relieving of his people for Iustice and judgement are the habitation of his throne or the base whereupon his throne is setled 2. Albeit the sinnes of the Lords people might stop the way of relief coming to them or prejudice them of having any benefit from justice yet mercy and truth are ready at hand to prepare the way by pardon of their sins and performing all promises unto them Mercy and truth shall go before his face Ver. 15. Blessed is the people that know the joyful sound they shall walk O LORD in the light of thy countenance 16. In thy Name shall they rejoyce all the dâ—…y and in thy righteousnesse shall they be exalted 17. For thou art the glory of their strength and in thy favour our horne shall be exalted 18 For the Lord is our defence and the holy One of Israel is our King The tenth reason for strengthening of his faith is taken from the blessednesse of Believers in GOD whose properties and priviledges are set â—…own in order six all of them proving GODS people to be blessed Whence learn 1. Whatsoever are the afflictions of the LORDS people and in what danger and difficulty soever they be in yet are they certainly blessed Blessed is the people that know the joyful sound 2. Those are to be accounted GODS people who with a good heart joyne with others at GODS command in the worship and service of GOD Blessed is the people that know the joyful sound for the joyful sound was the sound of the silver trumpets which were blowne at the joyning in battel in their warres or for their journeys or gathering of Assemblies or intimation of solemne feasts and at the offering of the sacrifices of Israel Psal. 81. Numb 10. Ioel 2. And the knowing of this joyful sound signifieth the alacritie of Gods people to serve and obey the Lord as he in his Ordinances should warne direct and guide them 3. The properties and priviledges of Bâ—…lievers in GOD make sure proof of their blessednesse for they live in grace and favour with GOD whether they do sensibly feell it or not as their persons so also their carriage in faith and upright endeavour to please GOD are alwayes acceptable to GOD And this is the first priviledge of GODS people They shall walke O LORD in the light of thy countenance 4. Believers have matter and just cause to rejoyce in GOD for their interest in him what soever be their present condition In thy Name shall they rejoyce all the day This is another priviledge of Gods people 5. The joy of Believers is underpropped and enlarged when they consider that Gods righteousnesse which is by faith in Christ is imputed unto them and Gods righteousnesse in performing his promises is set on work for their direction encouragement reformation and defence And in thy righteousnesse shall they be exalted This is the third priviledge of Believers 6. Albeit the godly finde no power in themselves either to do or suffer no power either to defend themselves or oppose their enemies yet they want not strength either imployed for them or furnished as they need unto them by God in a glorious manner as they will see if his helping them be rightly looked upon For thou Lord saith he art the glory of their strength wherein they may glory in their weakest condition And this is the fourth priviledge of GODS people 7. The free grace and love of GOD graciously tendered to Believers is the ground of their strength comfort confidence and gloriation because it is the fountaine of all their felicity and well-spring of life to them to look unto this that they are in favour with GOD And in thy favour our horne shall be exalted And this is the fifth priviledge of the LORDS people 8. Albeit Bâ—…lievers be destitute of help from men yet they are neither left without protection nor without government because God or Christ who is God is the Churches King to protect guide and governe her for The Lord is our defence or shield and the holy One of Israel is our King the Oâ—…iginal also will bear of and to The Lord is our defence of and to the holy One of Israel is our King whereby what may be said of the typical King David and of the true King Christ considered as man may give assurance that God would be their defence and King because David ann Christ as man were Gods Kings and Kings for Gods service and honour authorized of God and devoted to him And this is the sixth priviledge of GODS people All which priviledges are so many proofes of the blessednesse of the Believers in whatsoever condition they are 9. It is wisdome for every Believer when he is about to reckon the riches of GODS people and to set forth their priviledges to make application thereof to himself in amongst the rest of that number as the example of the Psalmist here doth teach us who in the later part of this computaâ—…ion doth so In thy favour our horne shall be exalted the Lord is our defence our King Ver. 19 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oile have I anointed him In the second part of the Psalmist for the further comfort of the Church in her saddest condition and to strengthen yet more the godly in their troubles 1. He expoundeth the Covenant of Grace made with Christ represented typically by David because he must be looked upon only as the shadow but Christ as the chief party and as he in whom the reall substance is accomplished perfectly Therefore shall we speak of both as the word doth relate unto the one or unto the other or to both in severall respects And first of the circumstances of the Covenant and then of the several Articles thereof for the Psalmist marketh 1. The time of revealing of the Covenant They to wit when it pleased God to let it be known that he purposed to take a course for the comfortable governing of his Church and People 2. He observeth the way of revealing it which he sheweth to be by vision he spake to his holy servant to wit Samuel or Nathan 3 He commendeth the man who was to rule as fit
and able to be helpful to his people I have laid help upon one that is mighty 4. He sheweth the cause of his preseâ—…ment to be his owne free love and good will I have exalted one chosen oâ—…t of the people 5. He nameth him and his offiâ—…e I have found David my servant 6. He telleth of his spiritual furniture figured sorth by anointing With my holy Oile have I anointed him Whence learn 1. Albeit the Lord hath alwayes a special care of the governing of his people yet doth he not at all times alike clearly make manifest this care by giving comfortable Governours he hath his own times as to hide his face in this particular so his own then also when to shew his love Then thou spakest 2. The Lords minde is not to be found by conjectures but by his Word revealed to his holy Prophets Then thou spakest to thy holy One in vision and said 3. As the Loâ—…ds people stand in need of a good King a man of power able and willing to be helpful to the subjects and not hurtful so God must be the inabler of him and designer of him after the way he pleaseth and the maker of him to be effectually helpful I have laid help upon one that is mighty 4. It is conducible to the intent a Ruler may be helpful to the subjects that there be some naturall tie between him and them for this God did provide for in the appointing comfortable Governours over his own people I have exalted one chosen out of the people 5. That one is preferred before another or advanced to any place of power or trust over others in mercy it is of Gods grace free choice and good will I have exalted one chosen out of the people 6. The man who must in his government do good to Gods people must be a man for God Gods servant not by office and duty onely but of a set purpose also I have sound David my servant 7. The man whom God imployeth in Government for his people must be furnished with gifts and graces of his Spirit figured by holy oyle With my holy oyle have I anointed him 8. As David was in type so Christ is in truth and in all respects more eminently then Davidâ—… strong helper mighty to save appointed of the Father to help us in all cases and to whom we are directed to go that we may finde helpe on whom helpe doth lie in whom we shaâ—… surely finde help he is one of our kinde taken out from among the people acquainted with the meanest condition his subjects can be in exalted to be a Prince and a Saviour chosen and predestinated as man for the office before the world was devoted to the service of the Redemption sanctification government and salvation of his people and filled as man with the holy Ghost above measure that out of his fulnesse we may all receive grace for grace of whom it is most really true With my holy oyle have I anointed him Ver. 21. With Whom my hand shall be established mine arme also shall strengthen him From this ver to the 38. he bringeth forth tenne promises as so many heads and articles of this Covenant whereof this is the first concerning assistance to be given to David in type and to Christ more substantially and in more eminent effects Whence learn 〈◊〉 As to David in his Kingdome so to Christ as man in his Kingdom God hath engaged his outwardly assisting power constantly With whom my hand shall be established 2. As to David so to Christ full furniture of power for all the parts â—…f government is pâ—…omised in favour of all the subjects of his Kingdomâ—… Mine arme also shall strengthen him as the work is great or difficult divine strength shall enable him to go about it and do it Ver. 22. The enemy shall not exact upon him nor the sonne of wickednesse afflict me The second promise is that as Davids subjects albeit they had many battels yet were they not subdued in his time nor made tributaries to their enemies nor made miserable by them so shall Christs subjects and kindly converts unto him be sound during his time which is from generation to generation and for ever albeit troubled by the spiritual enemies of his Kingdome yet they shall not be made tributaries voluntary servants or miserable slaves to them for sinne shall not have dominion over them nor shall Satan or persecuters have such power as to drive them away from their liege Lord Jesus Christ the true David the true King of the Iâ—…rael of God The enemy shall not exact upon him nor the sonne of wickednesse afflict him or make him really miserable for all things shall work together for their good Ver. 23. And I will beat down his foes before his face and plague them that hate him The third promise is of the destroying the enemies of Davids and Christs Kingdome which albeit they should not want enemies both open enemies openly envading the Kingdome or opposing it to their power and also inward secret enemies who in heart should wish the hurt and harm of their Kingdom yet God should destâ—…oy as Davids enemies so far as might serve the type so Christs enemies more eminently and in a more compleat manner and measure I will beat down his enemies before his face this is for open enemies I will plague them that bate him this is for secret intestine enemies in special both these sorts shall be permitted to exercise Christs subjects but shall at length be fully destroyed Ver. 24. But my faithfulnesse and my mercy shall be with him and in my Name shall his horne be exalted The fourth promise is for removing all difficulties and impediments which might hinder the growing of Christs-Kingdom and of his subjects unto full glory for here the promiâ—…e as it relates unto the type hath not the accomplishment clearly and fully Whence learn 1. There are two things which do oppugne and assault faith the one is the greatnesse of the work and benefit promised the other is the sinnes of these to whose behoof the promise is made but Gods faithfulnesse and mercy promised to be with Christ for the benefit of his subjects doth answer both those obstacles for Gods promise must be accomplished how great things soever he hath promised there is nothing too hard for him and Gods mercy taketh away the obstacle of unworthiness and ill-deserving by reason of sin Mercy holdeth truth on upon the course thereof toward us when justice otherways might break it off from us But my faithfulnesse and my mercy shall â—…e with him 2. The subjects of Christs Kingdom want not matter of gloriation albeit they have nothing in themselves to boast of Gods power misdom goodnesse and mercy manifested in the Word is the only ground of their gloriation In my Name shall his horne be exalted for when Christs subjects glory in God through him Christs glory is exahed in Gods Name Ver. 25. I will
he exhorteth all to acknowledge the Lord as they who are worshippers of him and who are taught by his Word should do Whence learn 1. It was foretold that as the Church of Israel was taught by the Lords Word to know him so should the Gentiles be so taught also for Give unto the Lord the glory due to his Name presupposeth and importeth that they should have his Name set forth in his Word and â—…hould be instructed to know him and how to worship him acceptably 2. Whatsoever point of glory the Scripture giveth unto God it may not be withdrawn from him nor communicated to any other beâ—…de him for it is his own proper due Give unto him the glory due to his Name 3. It is the manner of the Scriptures of the Old Testament to expresse the spiritual service of the Gospel in the termes of the service of the Law Bring an offering and come into his courts 4. Albeit bodily sacrifices and oblations and the material Temple of Ierusalem be taken away yet the moral duties shadowed forth in them are still necessary to be done we must not come for fashion empty and vaine before God but with the calves of our lips offering up our selves in a living sacrifice holy and acceptable to him Bring an offering unto hm 5. The Church of the Gentiles make up one Church with the Jewes and are of the same incorporation and holy society and partakers of the priviledges of the Church with them Bring an offering and come into his courts Ver. 9. O worship the LORD in the beauty of holinesse feare before him all the earth In the third branch he exhorteth more particularly all the Gentiles to worship and feare the same God with the Church of the Jewes Whence learn 1. True Converts must submit themselves absolutely unto Christs Government in soul and body for O worship the Lord importeth so much 2. Then is a mans worship and submission sanctified and made acceptable when it is offered in and through Christ and in society with his Church represented by the Sanctuary here called the beauty of holinesse Worship the Lord in the beauty of holinesse 3. Among all Gods works nothing so beautiful as his ordinances rightly made use of in his Church Worship the Lord in the beauty of holinesse 4. All our worship must be seasoned with fear lest we swerve on either hand from the rule prescribed by God Fear before him all the earth Ver. 10. Say among the heathen that the LORD reigâ—…th the world also shall be established that it shall not be moved he shall judge the people righteously 11. Let the heavens rejoyce and let the earth be glad let the sea roare and the fulnesse thereof 12. Let the field be joyfull and all that is therein then shall all the treâ—…s of the wood rejoyce 13. Before the LORD for he cometh for he cometh to judge the earth he shall judge the world with righteousâ—…esse and the people with his truth In the fourth place he exhorteth the Lords Ministers his called messengers every where to proclaime Christ King in his own Church and to declare the benefits of his reigning in special these three 1. The putting of all things which are in disorder and confusion in the world by sin into their own order again and setling all things to the perpetual benefit of his subjects 2. Christs righteous governing and deâ—…ending of his subjects 3. The unexpressible joy which Christ doth bring to his people for setting forth whereof all the reasonable and understanding creatures are unable Whence learn 1. Wheresoever the Gospel is preached there without injurie to Magistrates Christ may and should be declared King sovereigne Lord and Law-giver in all the matters of Religion and whatsoever concerneth the salvation of men and service of God Say among the heathen that the Lord reigneth 2. Before Christ come to a people men neither know God nor themselves nor what is their profit nor what is their losse for before Christ reveale himself to a man things earthly and temporall are put in the room of things heavenly and everlasting the creatures and lusts of men are put in the room of God and the sinner is made a slave to his own lusts and unclean spirits but when Christ cometh who is the light of the world and the life of men and convinâ—…eth men of sin and righteousnesse and judgement then is the sinner humbâ—…ed and God exalted and every thing is put in its own place and a solid state of grace and glory is â—…ounded by his Word and working and is setled by his decree for the benefit of the world of his Elect and Regenerate people for by Christs governing the world also shall be established 3. The Kingdom of Christ is a Kingdom which cannot be moved and they who are his Subjects do receive this Kingdom in title and right and begun possession which cannot be taken from them again The world also shall be established that it cannot be moved 4. The government of Christs Kingdom is so well and wisely carried by him as right is done to God and man to friends and foes and no injury to any party is allowed and course is taken to give effectually to every man according as his work shall be He shall judge the people righteously 5. There is no true rejoycing for sinners in heaven or earth except in and through Jesus Christ alone all joy of sinners without him is madnesse and in him men have cause of rejoycing whatsoever condition they shall be in Let the heaven rejoyce and let the earth be glad let the sea roare and the fulnesse thereof 6. The joy which Christ bringeth to his people is such that men and Angels are not able to expresse it and if all the dumb creatures had mindes and mouthes to set it forth it were a taske and more for them to undertake it Let the heavens rejoyce and the earth be glad let the sea roare and the fulnesse thereof c. 7. As all the creatures are in a sort of bondage and subjection unto vanity through the sins of men so have they their own redemption freedom from vanity in relation to Christ and the service which they do unto the Saints who make right use of them and at length the creature shall be fully delivered from the bondage of corruption and in its owne kinde have cause of rejoycing Let the heaven earth sea and fields rejoyce c. 8. All the creatures are at enmity with man before he be reconciled to God in Christ but when peace is made by Jesus Christ they look upon man all of them with another countenance as servants unto and children of their Lord who is Father of the reconciled and governour of all for their good Let the fields be joyful and all that is therein then shall all the trees of the wood rejoyce They shall look upon a reconciled man walking in the light of Gods countenance as a