strong for thy self In the Hebrew it is the Son whom thou madest strong even Christ who is the true Sonne of God the true Vine-tree Iohn 15. 1. whereabout the Fathers husbandry is in a special way imployed 6. The visible Church or people of God by Covenant at some time may be so farre from a glorious and flourishing condition of prosperity that on the contrary in outward appearance she may be almost destroyed and like to perish utterly as here of the Lords Vineyard or the whole visible Church we read It is burnt with fire it is cut down he meaneth Gods people They perish saith the Psalmist at the rebuke of thy countenance 7. We are to look not so much to instruments of the Churches desolation as to the peoples sinnes procuring it and to Gods wrath causing it They perish at the rebuke of thy countenance Ver. 17. Let thy band be upon the man of thy right hand upon the Sonne of man whom thou madest strong for thy self 18. So will not we go back from thee quicken us ana we will call upon thy Name 19. Turn us again O LORD God of hostes cause thy face to shine and we shall be saved In the last place they put up three requests In the first they insist upon that point of their prayer v. â—…5 which concerneth the Branch of the Vineyard of Israel the promised Messiah Christ the Redeemer and do make request over again that the stock and lineage of David whereof Christ was to come might be kept to the fore till he should assume humane nature and become the Sonne of man according to the solid grounds which God had laid down to bring this promise to passe For the substance of the prayer is this Seeing thou hast made one branch of this Vine which thou broughtest out of Egypt strong for thy self or for thy own purpose namely the man of thy right hand the Sonne of man the promised Messiah God to be incarnate Let thy hand or power be imployed for bringing this to passe that he who is at thy right hand thy equal may be made man the man of thy right hand the Sonne of man So will not we go back from thee that is by him we thy redeemed shall be preserved from apostasie and separation from thee In the second request they pray for the pouring forth of the Spirit upon his dead people that having spiritual life communicated unto them they may worship God in Spirit and truth Quicken us and we will call upon thy Name say they In the third request they repeat the third time that prayed for repentance and reconciliation to be manifested to his people From the first request ver 17. Learn 1. The refuge rest consolation and confidence of a distressed Church or person is Christ and toward him must the afflicted cast their eye for relief as here the Church in her deepest desolation doth 2. Christ is alwayes at the right hand of the Father in regard of power and glory and it is for him no robbery to be equal with God the Father Phil. 2. 16. and his humane nature assumed doth not degrade him from the glory which he had with the Father before the world began Iohn 17. 5. 〈◊〉 is the man of Gods right hand in a singular manner 3. Christ and his Kingdom are established before God for ever for bringing to passe the purpose and service of God in the Redemption of his elect He is the man whom the Father hath made strong for himselfe for his humane nature is united with his divine nature in one person his incarnation was made sure by the eternal and immurable decree of the Covenant of Redemption wherein the elect were given over to Christ and grace was granted and given to them in Christ Jesus before the world began 2 Tim. 1. 9. And as his incarnation was made 〈◊〉 by decree so also made sure by many times repeated Promises in the Law and Prophets beginning at Gen. 3. 15. where it is promised that the seed of the woman should tread down the head of the serpent all along the Scripture unto Malachi 3. 〈◊〉 where it is revealed that Christs messenger to wit Iohn Baptist in the power of Elias should come before him and straightway after he himself should shew himself as did come to passe This is the Sonne of man saith he whom thou hast made strong for thy self 4. To bring this promise to effect and accomplishment the Almighty power of God shall set on work and never drew back from operation till his purpose was brought to passe for after the time that the man Abraham was designed of whose seed he was to take flesh the Scripture sheweth what care the Lord had of Isaac and Iacob and the Patriarchs in Egypt and about the bringing of their posterity out of it to Canaan till Davids family is designed for his stoâ—…k and when the ten tribes were scattered abroad he preserved Iudah to the foxe and when that tribe also was thrust out into captivity he brought it back again and preserved Davids race and the tribe of Iudah under civil Government till Christ came and this the prayer here propounded did make request for Let thy hand be upon the man of thy right hand 5. Neither the Church nor any member thereof needeth any more security for their stability and perpetuation but Christ for now when the Vineyard is burnt and the visible Church defaced the remnant are cotent to rest satisfied with this which also they take for granted and do subscribe unto it Let thy hand he upon the man of thy right hand upon the Sonne of man whom thou hast made strong for thy self 6. The consanguinity of Christ with the beleever and his humiliation in his humane nature are strong supporters of the faith and comfort of his people that do seek salvation through him therefore do the faithful here fixe themselves on this that as he is Gods Sonne so he is a branch of their Vineyard also that as he is at the right hand of the Father as God so he is the man of his right hand also the Son of man or of Adam partaker of flesh and blood with us of the same stock that we are of in all things like to us except sin for the Son of man is the stile whereby Christ stiled himself in his humiliation 7. The perpetuity of the Church and the perseverance of the Saints is founded upon the sufficiency of Christ and the unseigned beleever may assure himself as of the continuance of the Church so of his own perseverance and constant communion with God through him Let thy hand be upon the man of thy right hand c. so will not we go back from thee From the second request v. 18. Learn 〈◊〉 As there is a death of alienation from the life of God in the unregenerate and a death of disability discomfort and discouragement found in the regenerate in Scripture so there
from everlasting to everlasting thou art God saith he that is the same strong God immutable in thy purpose and love toward us first and last and indeed faith cannot fix it self till by the warrant of Gods Word and feeling of his gracious working 〈◊〉 us in time it joyne Gods woâ—…k of grace and his purpose of gâ—… together Therefore the Apostle Ephes. 1. dâ—…h lead the Believer in Christ to election in Christ before the world was and to predestination unto Adoption by Jesus Christ â—…ccording 〈◊〉 the good pleasure of his will before the world was ver 3 〈◊〉 5. And 2 Tim. 1. 9. he leadeth us to a compleated Covenant before the world was made between God the Faâ—…her and God the Son according whereunto all conditions required of the Redeemer are setled and all the Elect all the redeemed are delivered over to the Son the Word to be incarnatâ—… designed Redeemer and all saving grace is given over into Christs hand to the behoof of the Elect to be let forth unto them in due time for there it is said That grace was given to us in Christ Iesus before the world began 3. The nature of God which is to be one and the same unchangeable from everlasting to everlasting is the solid ground of the reasoning of faith after this manner as here we are taught From everlasting to everlasting thou art God 4. The knowledge of Gods eternal goodwill to us is a sufficient cordiall to soften and sweeten all our grief and affliction in this life for the very end why this Doctrine is prefixed unto what is following about temporal misery is to comfort the Lords people against all the troubles of this life Ver. Thou turnest man to destruction and sayest Returne ye children of men A third comfort is from the resurrection of the dead Whence learn 1. Albeit God doth execute the decree which hath appointed all men once to die yet he hath appointed also a resurrection whereby he is powerfully to recall and make returne from death all the posterity of Adam Thou turnest man to destruction and so all men must die and sayest Returne ye children of men and so all men must rise againe 2. It will cost the Lord but a word to make the dead to rise againe or to make them that are destroyed to returne againe Thou sayest Returne ye children of men His Word is already past forth in the Doctrine of the Resurrection and is altogether operative shall prove fully effectual at length Ver. 4. For a thousand yeares in thy sight are but as yesterday when it is past and as a watch in the night The fourth comfort is from the shortnesse of the time between a mans death and his returning from it in the Reâ—…urrection set down by way of answering an objection which might be moved concerning the long time since the Resurrection was promised till the time that it be really accomplished Whence learn 1. Albeit it may seem a long time between a mans death and his Resurrection yet is it before God but a short time yea and in effect it is nothing in comparison of eternitie For a thousand yeares in thy sight is but as yesterdy when it it is past and as a watch in the night 2. Except we do reckon time as God doth reâ—…on it we cannot but be weary and think long and wonder at thâ—…â—…elay of the performance of promises and so to fall in tentation of unbeliefe as we are taught by the obviating of the objection and comparing of a thousand years in Gods sight with yesterday when it is past and with a watch in the night Ver. 5. Thou carriest them away as with a flood they are as a sleep in the morning they are like grasse which groweth up 6. In the morning it flourisheth and groweth up in the evening it is cut dowwn and withereth In the second part of the Psalm he setteth forth the shortnesse and miseries of this life first in general v. 5 6. and then the miseries of the people of Israel in special to ver 12. As for the first he sets forth the mortality and misery of men under the similitude of men overflowed with a flood and in the similitude of a sleed and of grasse or flowers which flourish in the day-time and et even are cut down and wi-her Whence learn 1. Mortality is like a flood growing greater and greater compassing some sooner others later and at last overflowing all men without exception as the deluge in Noahs dayes once did overflow all the earth so doth death which similitude giveth all men advertisement in time to prepare for an Ark that death may not drown both soul and body Thou carriest them away as with a flood 2. This mortal life is like a sleep wherein men do dream that they have riches honour strength and pleasure but when they do awake these things will be found but dreames and shadowes and it is like a sleep whether we look to the time of abiding in the world or to the time between death and resurrection it is but as a sleep wherein time is not observed for shortnesse They are saith he like a sleep 3. This mortal life is like grasse or flowers which have small beginnings at their best are but weâ—…k and after a short season do wither and like grasse and flowers whereup in the mower falleth with his fithe or hook and cutteth it down in the vigour of it They are like grasse which groweth in the morning it flourisheth and groweth up in the evening it is cut down and withereth Ver. 7. For we are consumed by thine anger and by thy wrath are we troubled 8. Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 9. For all our dayes are passed away in thy wrath we spend our yeares as a tale that is told 10. The dayes of our years are threescore yeares and ten and if by reason of strength they be fourscore yeares yet is their strength labour and sorrow for it is soon cut off and we flie away He descendeth now to the mortality and calamities of the people of Israel which he had observed in his own time they were consumed in wrath for their sins and had their lives cut short and replenished with miseries while they lasted whereby he pointeth forth the power of the Lords anger which few did consider Whence learne 1. Common calamities and worldly miseries may be found as evidently in Gods visible Church and among Gods people as in any incorporation in the world for here is the theâ—…ter of Gods judgements as well as of Gods mercies and when Gods people do provoke God his judgements begin at his own house We are consumed by thine angerâ—… The effects of Gods anger are very terrible and able to astonish the beholder By thy wrath are we troubled 3. In the time of Gods forbearance usually mens sinnes do lie hid in atheisme ignorance oblivion and
deserving at their hand our ill carriage in the cause and our deserving to be forsaken and saith in effect that the false friend or traitor hath reason to be avenged on us and to oppose us in that cause and what can be heavier to a godly persecuted person for this is a very exalting of the Traitor against us Neither was it he that hated me that did magnifie himself against me 5. Amongst many friendly neighbours it hath been the custom of godly and wise men to chuse out some to be their most intimate friends whom they would use most familiarly and freely whose counsel they would take and most readily follow It was thou O man mine equal my guide and my acquaintance 6. To finde a godly and wise man with whom we may be free in all cases of minde or conscience wherein we may fall to whom we may freely open our minde and be strengthened by him in the service of God it is a notable refreshment and part of happinesse and contentment We took sweet counsel together and walked unto the house of God in company 7. A godly and wise man may be deceived in his choice by the close carriage of an hypocrite who because he hath no sound principles of stedfastnesse in a good cause may both disappoint his friend and deceive himself also and so do that which he did not at first intend to do This disappointment to the godly is a very heavy affliction But it was thou a man mine equal my guide Ver. 15. Let death seise upon them and let them go down quick into hell for wickednesse is in their dwellings and among them From his Prophetical imprecation against his enemies such as Achitophel was to David and Iudas to Christ and such like together with their followers and complices Learn 1. Swift destruction is the reward of the enemies of Gods servants and specially of treacherous Apostates from a good cause as Achitophel's and Iudaas's latter end gave example Let death seise upon them and let them go down quick into hell 2. Such as give entertainment and lodging to wickednesse shall have hell for their lodging where wickednesse lodgeth for here it is given for a reason why the wicked shall go down to hell Because wickednesse is in their dwellings and among them 3. What the Lord hath revealed to be his righteous decree the godly may warrantably subscribe unto it Let death seise on them c. Ver. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall heare my voice In the second part of the Psalme he comforteth himself in his resolution constantly to depend on God and his confidence to finde accesse in worship Whence learn 1. The right use of Gods judgements on the wicked for their wickednesse is to draw near to God to worship him and depend upon him as David here resolved As for me I will call upon God 2. A man may be sure to be saved in drawing near to the Lord whatsoever shall befall the wicked I will call on God and the Lord shall save me 3. He who resolveth to live upon Gods good will and furniture and hopeth to be saved at last must resolve also to be constant servent and importunate in his daily worship and attendance on God Evening and morning will I pray and cry aloud 4. As it is needful upon all occasions to watch unto Prayer and to entertain a frame of Spirit fit for supplication so is it fit for giving of our selves more specially and fully to this work to have albeit not fixed canoniâ—…k houres yet set times every day at or about which we may follow religious worship such as are morning evening and noon or any other time most fitting for the work all circumstances being compared as here Davids resolution and example doth teach us Ver. 18. He hath delivered my soule in peace from the battel that was against me for there were many with me His next encouragement is taken from the experiences of former deliveries given to him by God Whence learn 1. Then do we make good use of experiences when we stir up our selves thereby to beleeve the more for them in God and to call on him in all conditions as David here giveth this He hath delivered my soul as a reason of his former resolution 2. In the midst of war the Lord can keep a man as safe as in the time of peace and in extreme perils preserve him from danger He hath deliverd my soul in peace from the battel that â—…as against me 3 He that depends upon God in the time of trouble albeit he had an hoste against him yet hath he more with him when God is with him then can be against him He hath delivered my soul for there are many with me Ver. 19. God shall heare and afflict them even he that abideth of old Selah because they have no changes therefore they feare not God 20. He hath put forth his hands against such as be at peace with him he hath broken his Covenant 21. The words of his mouth were smoother then butter but war was in his heart his words were softer then oile yet were they drawn swords His third encouragement is taken from assurance that God should punish his enemies for their godlesse security bâ—…each of Covenant and deep diâ—…mulation Whence learn 1. Upon the complaint of the oppâ—… servants of God not only aâ—…e they delivered themâ—…lves but also their enemies are punished God shall â—…ear and afflict thâ—… 2. Gods eternity and immutability is a sufficient groâ—…d of the maniâ—…station of his mercy to his own people and 〈◊〉 against their enemies from generation to generation God shall hear me and afflict them even he thâ—… abideth of old Sâ—…h 3. The more gently the Lord deales with the wicked in not exâ—…cising them with so many cresses outward and inward as he doth his own the more godless are they the more seâ—… aâ—…e they and the more godless and secure they are the more certain is their vexation coming He will afflict them sore because they have no changes therefore they feare not God This is one reason of the Lords pursuing the wicked 4. Whoever he be that maketh a breach in the peace between himself and others shall have God for his Pâ—…ty who shall not faile to afflict the Peace-breaker he shall afflict them and namely the chief Ring leaders Who have put forth their hands against such as be at peace with them and this is another reason of the Lords punishing of the enemies of his People 5. The Lord will make a quarrel and pursue for the breach of Covenant in special because this is a most solemn confirmation of peace and wherein God hath specially interest to sâ—…e it performed or the breach of it punished He hath broken his Covenant and this is the third reason of Gods punishing false brethren
tâ—… gâ—… 〈◊〉 satisfactory delivery by faith before the boâ—…ly 〈◊〉 dâ—…â—…me When I cry unto thee then shall mine enemiâ—… turn back 2. â—…aith gâ—…eth upon solid grounds and is not a fallible 〈◊〉 but a sure knowledge This I know saith he 3 A â—…ciled mâ—…n praying to God in a gooâ—… cause foâ—… victoâ—…y ovâ—… his 〈◊〉 may be a sluâ—… that God will own his quarrelâ—… and give him the victory This I know because God is for me 4. The special attâ—…ibute of God wherewith faith doth meet and whereby it attaineth unâ—…o rest and contentment in God is his truth and fidâ—…lity in his promiâ—…s In God I will praise his Wâ—…d albeit there be no appearance of peâ—…ormance Gods Word is sure enough to â—…ix upon 5. The grounds of 〈◊〉 aâ—…e the more sweet and satisfactory the more they be examined and looked upon and compared with their effectâ—… for David is not content once to say In God I will praise his Word but with comfort and confidenâ—…e reneweth the 〈◊〉 of Gods Word and the benefit he hath by it I will not be afraid what man can do unto me 6. As it is necessary for our justifiâ—…tion to beleeve in God so is it necessary foâ—… our 〈◊〉 to â—…bserve that we have beleeved for then may we promiâ—…e to ouâ—… selvs all the blessednesse whiâ—…h bâ—…longs to the beleever In God I haâ—…e put my trust I will not be afâ—…aid fâ—…r when we thus râ—…solutely do set to ouâ—…â—…eal to Gâ—…ds tâ—…uth 〈◊〉 and 〈◊〉 our beleeving then he 〈◊〉 his sealâ—… to 〈◊〉 〈◊〉 in comâ—…ting and relieving us Ver. 12. Thy vowes are upon me O God I will render praise unto thee 13. For thâ—… hast delivered mâ—… soul from death wilt not thou deliver my fâ—…t â—…om â—…lling that I may walk before God in the light of the liâ—…ing In the latter part of the Psalme having now obtained delivery in his spirit by faith he obliges himself to thankfulnesse wishing to be preserved and enabled of God for that end Whence learn 1. As God puâ—… the duty of glorifying him upon the supplicant when he promiseth delivery to him so may the supplicant put the obligation of glorifying God upon himself when he is praying for delivery out of his trouble as David giveth us to understand he did while he saith Thy vowes are upon me 2. An honest heart is no lâ—…e deâ—…rous to perform the duty of praise to God alter delivery then he was ready to make his vow and promise before his delivery yea the conscience of the twofold obligation is a burden upon his spirit till he go about the payment of his twiâ—… due dâ—…bt Thy 〈◊〉 are upon me O God I will render praiseâ—… to thee 3. As deep dangers do serve to discover our weaknesse and our need of Gods help so a well-seen danger maketh clear the greatnesse of the delivery and the greatnesse of the delivery deciphers the wisdom power and goodnesse of God to us and of our obligation unto him I will render praises unto thee for thou hast delivered my soul from death 4. The right use of by-past dangers and deliveries is to prepare for new dangers and difficulties for when one danger is past all perils are nâ—… past and to â—…enounce our own wisdom and strength as insufficient to preserve us from ruine either of soul or body and to give up our selves to Gods guiding and presrvation and to depend upon God and stedfastly to hope to be directed and preserved by him all this is imported in Davids words Thou hast delivered my soul from death wilt thou not preserve my feet from falling 5. The end of our desires to have deliveries and benâ—…its from God should be that we may spend our life and the gifts bestowed upon us sincerely in the service of God for the edification of his people Wilt thou not preserve my feet from falling that I may walk before God in the light of the living PSAL. LVII To the chief Musician Al-taschith Michtam of David when he fled from Saul in the â—…ve THis Psalme of David as many other his Psalmes doth represent the condition of his spirit both in the time of his trouble and after the delivery what was his exercise in the Cave and what was his condition after he was delivered out of that danger whereof we read 1 Sam. 24. There are two parts of the Psalme the first containeth his prayer for deliverance which is pressed by six arguments all serving to strengthen his faith the first because he trusted in God ver 1. The second because he resolved to insist in prayer till he were heard ver 2. The third because he hoped certainly to finde notable delivery from this extraordinary danger ver 3. The fourth because his enemies were beastly cruel ver 4. The fifth because this mercy might contribute much to the glorifying of God ver 5. The sixth is from the low condition whereunto his spirit is brought by their crafty and cruel pursuit of him ver 6. In the rest of the Psalme is his thanksgiving consisting of five parts The first is the acknowlegement of the mercy and delivery granted ver 6. The next is his fixed reâ—…olution to praise God for it ver 7. The third is the upstiâ—…ring of tongue and hand and the whole man to praise God ver 8. The fourth is a promise to transmit the knowledge of Gods mercy unto other Nations ver 9. The fifth is the acknowledgement of the glory of this mercy with a wish that it might be more and more seen and acknowledged by giving new experience of it ver 10 11. From the Inscription Learn The godly may be involved in a deadly danger as David was when he â—…led from Saul in the Cave and yet not perish Now he was as a man ready to be buried quick for the Cave was as a gâ—…ave and the army oâ—… Saul at the mouth of the Cave was as the grave-stone let then the army of Saul know only that he is there and keep him in and he is gone yet God blinded them brought David out and so delivered him Ver. 1. BE merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wings will I make my refuge untill these calamities be overpast From his prayer for deliverance and first argument taken from his trusting in God 〈◊〉 1. The onely refuge of a man in trouble is the mercy of the Lord be it sin be it misery be it peril or pressing evil in mercy onely is the relief of one and all sad conditions and in this case must a soul double its petition in the Lords bosome Be merciful to me O God be merciful to me 2. As it is not trouble simply which maketh prayer to be fervent but solid faith pressed with trouble which doubleth petitions unto God so where faith in trouble flieth unto God it cannot but speed â—…e merciful O God for I trust in thee
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
is a quickening which giveth spiritual life to those that a eâ—…t dead in their sinnes and trespasses and a quickening which giveth strength and comfort to the weak disconsolaâ—…e and discouraged souls of Gods children for the first sort of quickening every regenerate man should pray in behalf of all the elect in the visible Church who are not as yet converted and for quickening in other respects they should pray in behalf of themselves and other afflicted spirits of the godly as here the beleevers do pray Quicken us 2. The honouring of God in spiritual worship should be the end of our petitions which we do make for any good to our selves Quicken us and we shall call upon thy Name 3. Albeit the work of calling on Gods Name and worshipping of God in Spirit and trâ—…h be the work of the regenerate man yet the spiritual life and the motion or stirring up of the regenerate man unto this work the enabling of the man unto it and in it and the cheering up of his heart to do it affectionately is the work of the Lord for these doth the Pâ—…lmist here distinguish first he sets down Gods part Quicken thou us and then oâ—…r part And we shall call upon thy Name From the third request ver 19. repeated now the third time Learn 1. In what respects soever the Church of the Jewish Nation may seem to be alienated from God yet theâ—…e is hope of their repentance and returning and reconciliation unto God for there is a petition of the Lords enditing standing he e thrice repeated in their favour to be granted in due time by God to whom nothing is hard and here in this third repetition of this prayer the Name of God Jehovah whereby he told Israel that he would be known to them to be the performer of promises is added expressely Turn us again O Iehovah God of hostes 2 Albeit we our selves do breed the mist and clouds which do hide from us the shining of Gods favour towards us and we do build the partition walls we do raise up mountains of transgressions which separate between God and us vet it is the Lord himself only who of his own free grace and by his own power doth dissolve these clouds and remove these impediments out of his own way towards us Turn us again and cause thy face to shine 3. So oft as we are burdened with the same pressure and straitened with the same necessity as oft we may and should have recourse to God for relief by prayer for this staffe hath God put in faiths hand to help the believer in every stop of his journey till he come home to the Lord and be past all perill Turne 〈◊〉 again cause thy face to shine 4. As the sight of our distance from God and sense of his displeasure and fear of perdition do serve to be a spurre to our prayer so desire of reconciliation desire and purpose of repenting and hope of salvation â—…o serve to encourage us to persevere in prayer till we have what we ask perfected to us Turn us again cause thy face to shine so shall we be saved PSAL. LXXXI To the chief Musician upon Gittith A Psalme of Asaph THis Psalm was appointed to be sung in their solemn seasts new moones and feast of tabernacles in special for a testimony of Gods gracious and bountiful dealing with his people on the one hand and of their provocation of God on the other hand moving him to change his dispensation toward them and to withhold many benefits from them which otherwayes they might have had if they had not rejected Gods counsel and had chosen their own wayes that by this Psalme his people might learn to be wiser The parts of the Psalme are three The first is a Preface wherein there is a mutual stirring up of the Church-members to keep the solemn feasts and blowing of trumpets ver 1 2 3. and a reason or this mutual exhoâ—…tation taken from Gods institution of this ordinance when he brought his people out of Egypt from the service of strangers ver 4 5. In the second part is set down how God delivered them from bondage in Egypt and from troubles in their journey ver 6 7. and how reasonable commands the Lord did give unto them which commands are all summed up in this one That God should be their God alone ver 8 9 10. In the third part is set down First how they rejected God and his counsel ver 11. Next how therefore they were plagued by being given over to their own lusts ver 12. Thirdly how they deprived themselves of Gods benefits which by following Gods counsel they might have enjoyed ver 13 14 15. Ver. 1. SIng aloud unto God our strength make a joyful noise unto the God of Iacob 2. Take a Psalm and bring hither the timbrel the pleasant harp with the psaltery 3. Blow up the trumpet in the new Moon in the time appointed on our solemn feast-day From their mutual stirring up of one another to rejoyce in God commanded here by the Psalmist in the Lords Name Learn 1. That whatsoever may be our own private condition it is our duty ever and in all things to give glory to God to rejoyce in him to professe and avow his Name Sing aloud unto God 2. The Lords people have the fulfilling supplying and supporting of their emptinesse wants and weaknesse in God whose sufficiency they ought to make use of and rejoyce therein Sing unto God our strength 3. It is the Covenant of grace whereby God becometh our God which doth intitle us and giveth us interest in and right unto his all-sufficiency which we should entertain joyfully in our communion with God praising him and thanking him for it and delighting in his presence because of it Make a joyful noise unto the God of Iacob for God was Iacobs God because God was by Covenant Abrahams and his childrens God whose children also we are who are Christs Gal. 3. 29. From the use and variety of musical instruments called for Ver. 2 3. Learn 1. Albeit the external melody of musical instruments in the Lords publike worship with the rest of the paedagogie and shadowing dark figures of the Ceremonial Law be abolished now when the Lord the Sunne of righteousnesse is come yet the moral duties represented by them are still to be acknowledged and followed by us to wit that the praises of the Lord are unexpressible by us and that we are unsufficient of our selves to set forth the same that we have matter of unspeakable joy in God our Redeemer and should stir up all the powers of our soul to this part of his spiritual service for this did those musical instruments teach Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 2. We ought to acknowledge the stately magnificence of our exalted Lord and our dulnesse and slownesse to praise him and what need we had to be stirred up and to stirre up
with God so particularly as if the Indenture were past between God and that soul by name so that the beleever may reade his own name in Gods everlasting stiles and titles and may reade in himself the mark of Gods interest unto him and the mark of his interest in God for evermore for O God of my salvation importeth no lesse 3. When a beleever hath laid hold on eternal life he may by the same right ask and expect comfort in and deliverance out of every trouble as an Appendix of the great salvation which is coming unto him as here Heman doth 4 God can love a man and keep him in faith and exercise of prayer a long time without a comfortable answer and all in love wise love I have cried day and night before thee saith Heman and the answer is not come yet 5. There is a difference of the lamentation of the worldly man and of the beleever The worldly man sighes and cries and he knows not to whom but the godly do present themselves in their lamentations to God I have cried day and night before thee as his dâ—…lour did cleave unto him or was renewed upon him so he had his recourse to God at all times 6. Albeit our prayer being presented before God do seem to us â—…ot to have been admitted yet must our bill lie still and be put up to God again and again till it be received to our sense and knowledge Let my prayer come before thee 7. The beleevd may be sure to have a good answer at length but he must be instant and deal still with God for it and presse it hard and patiently wait for it as Heman here doth Incline thine eare unto my cry Ver. 3. For my soule is full of troubles and my life draweth nigh unto the grave In the second place he layeth out his trouble before God in nine degrees thereof each of them superadding something to the former under which he is not only wonderfully upheld but also he maketh use of this lamentation and long catalogue of miseries as a ground of his hope to have a gracious answer at last which came to passe as the turning of this lamentation into a Song to the comfort of others in the Church that should feel the like in any measure thereafter doth shew for his condition he setteth it down under the name of trouble soul-trouble more troubles then one or two and the first degree thereof is that his soul is fulâ—… of troubles replenished so as it can hold no more Whence 〈◊〉 〈◊〉 Albeit we hâ—…d nothing to bring before God but our grief and miserie we want not matter of confidence to finde favour from our pitiful God as this example teacheth us Incline thine eare for my soul is full of troubleâ—… 2. If the godly should smâ—…ther their grief and not go to God with it then sorrow were able to châ—…ke them but this is no small ease to them that they have God to go unto to whom they may freely vent their minde as here we see 3. Soul troubles are the most pressing troubles and with those readily will the Lord exercise his children when he mindeth to trie their faith making their spirits to smart with trouble after trouble with a number of troubles which they are neither able to reckon nor to beare My soul is full of troubles 4. The dolours of the minde are able to waste away the body which cannot but shrink and pine away when the soul is sick with anguish My life draweth near to the grave saith he and this is the second degree of his trouble Ver. 4. I am counted with them that go down into the pit I am as a man that hath no strength The third degree of his trouble is that in the judgement of them who knew his condition and possibly lamented iâ—… he was counted a lost man yea and he himself did finde no strength to beare out or to recover himself Whence learn 1. It is no small tentation and vexation of spirit to the godly beleever to be in the judgement of beholders a lost man because of the seeming desperate condition of his soul and yet it may befall a dear childe of God I am counted with them that go down in the pit 2. Albeit God hath by grace severed death from hell unto the believer yet the connexion of these two if justice were not satisfied in the Redeemer should never be forgotten as the Scriptures giving the same name to death grave and hell may teach us I am counted with them that go down to the pit or grave or hell 3. Whatsoever strength of soul or body a man hath in his possession shall be soon emptied when God putteth him in distresse except new furniture be supplied unto him and that no losse then unto the weakest I am as a man that hath no strength Ver. 5. Free among the dead like the slaine that lie in the grave whom thou remembrest no more and they are cut off from thy hand The fourth degree of his trouble is that he is like the Leper in the law shut out from the living and put among the dead and no more fit for any duty of the living which teacheth us that the beleever in God may at some time be so burdened with trouble of spirit as he can neither think nor speak nor go about any duty of the living for a time I am or I am counted saith he as one free among the dead or shut out and separate among the dead The fifth degree of his trouble he is a man whose life is violently pluckt from him who gets not liberty to die at leasure or in peace but is thrust out of the world suddenly with a deadly wound and such may the condition of a soul dear to God seem to it self to be I am like the slaine that lie in the grave The sixth degree of his trouble is he seemeth to be deprived of the comfortable vicissitude of the common benefits of life and of those changes which ordinarily Gods visitations do make as if he were left under the power of death there to lie without a change of that condition for ever and such may the case of a beloved Saint seem to be both to himself and to others I am as one in grave whom thou remembrest no more yea the beleever at a time may lose the sight of everlasting promises and seem to himself to be rejected of God I am as they that are cut off from thy hand Ver. 6. Thou hast laid me in the lowest pit in darknesse in the deepes The seventh degree of his trouble he seemeth as a man already condemned and possessed of the torment of hell in the extricable misery of the damned deprived of all light of consolation in the gulfe of desparation wherein a man cannot finde ground nor deliverance from it Whence learn 1 That this also may be the case of a beleever in his own sense Thou hast
forgetfulnesse 6. There is no commerce between the living and the dead the dead do not know what men are doing on the earth for death is the land of forgetfulnesse wherein the living and dead so part and go asunder as those do who forget one another 7. A soul acquainted with God hath no will to die till the sense of wrath be removed and the feeling of the sense of reconciliation be granted as this example doth shew and no wonder in this for it is a fearful thing to have the terror both of temporal and eternal death to set on at once Ver. 13. But unto thee have I cried O LORD and in the morning shall my prayer prevent thee The third reason of his hope to have his request granted is from his resolution never to give over praying but as he had done before so to continue still in his supplication Whence learn 1. Instancy in prayer and resolution never to give over as it argueth solid and strong faith so doth it give good ground of hope to be heard as in this example of the Prophet may be seeâ—… 2. Albeit we do not finde an answer to our warrantable prayers so soon as we would yet we must not conclude that our by-past prayer hath been amisse but rather must avow our by-past exercise and resolve to continue as the Psalmist doth here But unto thee have I cried O Lord and in the morning shall my prayer prevent thee Ver. 14. LORD why castest thou off my soule why hidest thou thy face from me The fourth reason is from the impossibility of his being a cast-away albeit it seemed so or that God should alwayes hide his face from him albeit it seemed so as his asking Why in the reasoning of faith against sense and outward appearance doth shew to be his meaning especially if these words be compared with the â—…ceding ver Whence learne 1. As the faith of Gods dear children â—…y be assaulted with suggestions moving them to suspect their â—…ection from God so is it the nature of faith and the duty of â—…ievers to reject those thoughts to lay them out before God â—…d to dispute against them Lord why castest thou off my soul 〈◊〉 When God doth hide the sensible signes of his favour toward â—…s we are allowed to deal with God to remove the vaile Why hidest thou thy face from me 3. A glimpse of Gods face or of his sensible manifested love may mitigate the sorest trouble of 〈◊〉 sâ—…d soule and satisfy the afflicted as the Petition involved in this speech Why hidest thou thy face from me doth import for if he could have found any glimpse of favour he would not have so complained Ver. 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted In the last part of the Psalm the Prophet finding no conselation returneth to his lamentation by which he made way to his wrestling in prayer from ver 3. to the 9. and layeth down his misery at the Lords feet as the object of the bowels of his pity in which misery he is perswaded that he could not but finde the effects of the Lords compassion in due time The parts of the lamentation are three The first is for the long continuance of his sad exercise even from his youth up wherein he sheweth first that he was afflicted that is put to great straitâ—… by calamities Secondly that he was ready to die as a man overset and able to bear no more Thirdly that he was as much vexed with what he feared to come as he was troubled with what he felt He suffered the terrors of the Lord. Fourthly that he was exercised frequently and of a long time this way From his youth â—…p Fifthly that by the hard exercise and returning terrors of God upon him he was so rent and perplexed that oft-times he could not make use of his natural reason as he did reckon Whence learn 1. When we have assayed all meanes for having comfort of God it is safest for us to lay our griefe before God till he be pleased to shew pity The childe of God hath no oratory but mourning to his Father as here we see 2. A grieved minde can reckon all its afflictions and call to remembrance those troubles that are long since past as here we see 3. It is an ordinary doctrine but hardly believed when it cometh to application that God loveth them whom he chastiseth as the Prophâ—… 〈◊〉 mentation and wrestlings do teach us 4. In a through 〈◊〉 the Lord bringeth the soul to the bâ—…ink of death I am ready 〈◊〉 die 5. The weight of present troubles is accompanied readily wiâ—…h the fear of worse to come and the fear of evill to come dotâ—… double the weight of evill that is present for the Lords terrors here are reckoned as his saddest sufferings 6. Some of Gods children are more exercised in their consciences then other some yea some soules may all their dayes be frequented with the terrors of the Lord and fears of his wrath as this example of Heman exercised from his youth up doth shew 7. Sore trials may put faitâ—… sometimes to stagger with doubting and by perplexity put a mans reason to a stand and make him many times like a man beside himselfe I am distracted 8. Albeit the godly may be pâ—… to doubt yet are they not driven to despaire Albeit they be cast down yet they are not destroyed as heâ—…e we see Ver. 16. Thy fierce wrath goeth over me thy terrors havo cut me off 17. They came round about me daily like water they compassed me about together The second part of the lamentation is for the feeling of the apparent effects of Gods wrath fierce wrath overwhelming wrath going over him fears and terrors of more heavier wrath coming affrighting wrath in appearance surrounding wrath and terror compassing about like deep waters from which no event can be seen Whence learn 1. Trouble hath its own weight but wrath maketh it unsupportable the wrath of a Father when it is seen is terrible but fierce wrath of a Judge when it appeareth is unspeakable it ove whâ—…lmeth swalloweth up and yet this may be the exercise of a childe of God Thy fierce wrath goeth over me 2. Albeit the exercise of a childe of God may seem to himselfe to be the very case of 2 damned reprobate yet in the midst of it the footsteps of grâ—…e and evidence of faith may be seen by a beholder as in the experience of 〈◊〉 who in his deepest trouble adhered to God may be seen For first the seaâ—… which set upon him is called the terror of God which importeth not only wrath present wrath but also unresistible wrath yea and growing of Gods wrath comiâ—…g apace upon him for terror importeth this 2. The terrors of God in the plural number are upon him that is frequent terrors and multiplied terrors 3. The effect of those terrors as thâ—… seemed they
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God