pretended friends to Gods people but in effect most pernicious foes 6. The bosome-enemies of the Church and underminers of the Lords people and of his work in their hands do make fairest pretences when their vilest plots are in hand then they are at Haile Master and at offering of kisses when they are about to beâ—…ay The words of his mouth were smoother then butter but warre was in his heart his words were softer then oile yet were they drawn swords and this vile dissimulation is the fourth reason of the Lords avenging the persecution of false brethren Ver. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved 23. But thou O God shalt bring them down into the pit of destruction bloody and deceitful men shall not live out half their dayes but I will trust in thee The use of this experience he setteth forth first by giving counsel to the oppressed to cast their burden upon the Lord when they are over-burdened and by making promises for encouraging them thereto Secondly by giving assurance of the perdition of the treacherous enemies of the Church Thirdly by setting forth his own resolution to keep confidence in God Whence learn 1. The use of the experience which godly persons have had of comfort in and deliverie out of trouble is the encouragement of us to take the same course which the godly followed before us in seeking our relief in God only Cast thy burden on the Lord. 2. Whosâ—…ever do roll over themselves upon God in their weighty troubles shall never sink under them Cast thy burden on the Lord and he shall sustain thee 3. Though the godly be troubled and tossed yet because they continue to seek God and to walk in the way of righteousnesse they shall never be driven from their anchor-hold they shall not be loosed at the root their building shall be found still in its own place upon the rock He shall never suffer the righteous to be moved 4. As on the one hand the Lord shall hold up the believer how low soever he shall be brought that he perish not so shall the Lord still bring down the wicked to perdition how high soever how fixed soever his stare appear beleeve this who will God will not suffer the righteous to be moved but thou O God shall bring them down into the pit of destruction 5. Treacherous and cruel adversaries of the Lords people shall be cut off before they accomplish their bloody plots they shall never die full of dayes but wrath shall take them away when they would least Blâ—…y and deâ—…itful men shall not live half their dayes 6. Wherher such as do trouble the godly live longer or shorter they will breed exercise to the godly so long as they live and the only â—…st that godly hearts can have against all the trouble they feel or fear from their enâ—…mies or other wayes is to stay themselves on the Lord for so resolveth the Psalmist But I will trust in thâ—… saith he and so closeth PSAL. LVI To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…im 〈◊〉 of David when the 〈◊〉 〈◊〉 him in Gâ—… DAvid flying from Saul to the countrey of the Philistines as wâ—… 〈◊〉 1 Sâ—… 〈◊〉 13. is apprehended he praveth to God and is delivered There are two parts of the Psalmâ—… In the 〈◊〉 part theâ—… are three conflicts of Davids saith with his trouble and â—…ation and three victories The first conflict is in prayer laying forth his enemies carriage against him ver 1 2. And his â—…st victory by saith ver 3 4. The second conslict is in his complaint he maketh against his enemies ver 5 6. And his second victory by faith ver 7. His third conflict is by laying forth his mournful condition before God with hope to be regarded ver 8. And his third and greatest victory by faith ver 9 10 11. In the latter part of the Psalm is Davids obligation thankfully to acknowledge his merciful delivery with a petition for grace to persevere in the course of obedience under Gods protection ver 12 13. From the Inscription Learn 1. When once Gods children are entered on their trials they meet with new and unexpected difficulties as David here flying from one enemy falls in the hands of another enemy 2. These means of safety which Gods children do devise themselves readily prove snares David flying out of the holy land doth fall in the hands of his adversaries The Philistines take him in Gath. Ver. 1. BE merciful unto me O God for man would swallow me up he fighting daily oppresseth me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most High His first wrastling in prayer is with the check of his conscience whether for his daily â—…ns or in particular for casting himself in so apparent danger as to have ventured without probable security had to seek shelter among the enemies of the people of God whose blood he himself had shed abundantly for this 〈◊〉 or other sins he beggeth mercy and layeth out before God the pressing tentation from Saul and his Countrey mens cruelty which dâ—…ave him to this pâ—…or shift Whence learn 1. There is no fence for challenges of conscience for by-gone sins meeting with trouble drawn on by ouâ—… folly but flying to the mercy and rich grace and pity of God as David doth here Be merciful to mâ—… O God 2. When all men and means do fail us and we see none but wâ—…lves and lions reâ—…dy to devour us there is hope of help in Gods mercy Be merciful to me O God for man would swallow 〈◊〉 up 3. Continued tentations and renewed dangers do over-set the strength of a fâ—…ail man till he go to God to have relief from the tentation or new strength He fighting daily oppresseth me 4. Whatsoever inconveniences the godly do fall into by flying from persecution they are all charged justly upon the Persecutor and the chief Authors of their â—…ouble He fighting daily oppresseth mâ—… â—…aith David of Saul who dâ—…ave him to these straits 5. Bloody persecutors follow hard after the chase of Gods servants without intermission as dogs oâ—… lions do their prey with as great desire to have their blood as hungry beasts have after their food Mine enemies would daily swallow mâ—… up 6. One ringleader in the persecution of the godly will â—…inde a multitude to run with him Many are they thâ—… fight against me 7. There is one above all who can and will take order with all the enemies of his people who only can caâ—… their hearts when they do complain of their foes Many are they that fight against me O thou most High Ver. 3. What time I am afraid I will trust in thee 4. In God I will praise his word in God I have put my trust I will not feare what flesh can do unto me Here faith gets the victory by setting Gods Word against all
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
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
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
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
me speedily 6. An upright servant albeit he be troubled for Gods cause and do misse comfort from God yet will he not change his Master nor despaire of his favour Hide not thy face from thy servant for I am in trouble 7. It is no limitation of God to presse his hasting to help when trouble presseth us so sore as we seeme near to perish if he speedily prevent not hear me speedily Ver. 18. Draw nigh unto my soul and redeeme it deliver me because of mine enemies 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 20. Reproach hath broken my heart and I am full of heavinesse and I looked for some to take pitie but there was none and for comforters but I found none 21. They gave me alse gall for my meat and in my thirst they gave me vineger to drink In the sixth petition or sixth time he prayeth for obtaining delivery whereunto he addeth reasons taken from the inhumanity and cruelty of his enemies and desertion of his friends and want of comfort from all men Whence learn 1. As straits do serve to drive the godly more and more neer-hand to God so do they serve to prepare men for renewed sense of communion with God or for Gods sensible drawing more neer-hand to them draw neer unto my soul saith he 2. A new manifestation of Gods love to a soul is present relief and delivery whatsoever be the trouble draw neer to my soul and redeem me 3. In the delivery of Gods children from the hand of persecutors the Lord doth look not onely to the necessity of his children but also to the insolent pride of the enemies in case they should prevaile deliver me because of mine enemies 4. The consideration of Gods being witnesse to all the sufferings of the Saints is a ground of patience under trouble and of hope to be delivâ—…red Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee 5 Before a beleever once entered in sufferings and put upon his trialls be delivered he shall be made very sensible of the weight of â—…rouble specially of reproaches and of his own weaknesse to bear the burden of the crosse alone Reproach hath broken my heart and I am full of heavinesse 6. As a persecuted Saint may possibly be deprived of all common comfort pity and help from men so the lesse their comfort be on earth they may look for the more and readier comfort from God I looked for some to take pity and there was nonâ—… and for comforters but I found none 7. As the wicked are ready to adde affliction to affliction unto the godly so must the godly ever look for it yea they must not think it strange to finde the meanes of natural life and ordiâ—…ary refreshments of the body made bitter to them by persecution They gave me gall for my meat â—…hat is they made my natural refreshments tastelesse yea and bitter to me they gave me caâ—…se of grief instead of comforting me 8. As all the sufferings of the Saints are but shadowes of the sufferings of Christ so are they all mitigated and sanctified in the sufferings of Christ upon whom all the sufferingâ—… mentioned in this Psalme were foretold that they should fall for expiation of the sin and sanctifying the crosses of all his followers In my thirst they gave me vineger to drink was a Prophecy of Christs suffering on the Crosse. Ver. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap 23. Let their eyes be darkend that they see not and make their loines continually to shake 24. Pour out thine indignatian upon them and let thy wrathful anger take hold of them 25. Let their habitation be desolate and let none dwell in their tents This is the second part of the Psalme wherein the Prophet as a type of Christ by way of imprecation against his malicious enemies prophesieth of the vengeance of God against all obstinate adversaries and malicious persecutors of him whether in his own person or in his members and denounceth ten plagues or effects of Gods wrath to come upon them for their wickedness The first whereof is this God shall curse all the comforts of this life unto the obstinate adversaries of Christ and of his followers all these comforts shall serve to harden their hearts in sinne and lengthen their life therein till they fill up the measure of their iniquities Let theiâ—… table become a snare before them The second plague all the meanes appointed for mens conversion and salvation shall turne for the aggravating of their sinne and just damnation and as all things work together for the good of those that love God so shall all things work for the wo and wrack of Gods enemies That which should have been for their welfare let it become a trap The third plague they shall not perceive the true intent of Gods work nor consider the day of their visitation Let their eâ—…es be darkened that they see not The fourth plague there shall be no peace to the wicked but as even in laughter their heart shall be sorrowful so also their conscience for fear shall never dare to abide the light of the Lords Word to be examined by it and even in their greatest prosperity they shall have perpetual secret fear smother it as they will make their loines continually to shake The fifth plague the threatened wrath of God shall be fully executed against them and never depart from them when it is once poured out Poure out thy indignation on them and let thy wrathful anger take hold of them The sixth plague is the curse of God shall be on their houses and posterity and the place they have dwelt in shall be abhorred Let their habitation be desolate and let none dwell in their tents Ver. 26. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded He giveth a reason of those fearful imprecations on Christs adversaries because they are cruel in their persecution of him and of the godly even in the time of their affliction otherwayes sent by God Whence learn 1. It consisteth well with the love of God to his children even his only begotten Sonne Jesus Christ not being excepted to exercise them with sad calamities for bringing to passe the work of mans Redemption by Christ and for perfecting of the sanctification and salvation of the redeemed by Christ of all of whom now and then it may be said to God Thou hast smitten him and they are those whom thou hast wounded 2. Whatsoever may be the reason of the Lords smiting and wounding his own children yet their wicked enemies have no just reason to maligne them or to trouble them and therefore their troubling of Gods children is persecution They persecute him whom thou hast smitten 3. The very talking and
is the mercy that so often doth forbear to destroy and when the frequency of sinning and frequency of sparing are numbred the reckoning will not be easily ended nor the number condescended upon How oft did they provoke him in the wildernesse 7. The sinnes of Gods people do greatly displease him and that so much the more as they are oftner repeated and committed contrary to what Gods kindnesse and care requireth of them How oft did they provoke him in the wildernesse and grieve him in the desert where God gave his daily presence led them sed them and protected them miraculously 8. Amongst other aggravations of sin this is not the least after conviction and correction and promise of amendment resolutely to go back again to their vomit yea they urned back and tempted God 9. The Lord cannot endure that his people who ought wholly to depend upon submit unto him and be ruled by him should prescribe as they please how and when he should help them or set bounds unto his power truth wisdom or mercy as if he could do no more then they conceive to be probable Therefore is it put amongst the highest aggravations of their sins They tempted and limited the holy One of Israel Ver. 42. They remembred not his hand nor the day when he delivered them from the enemy 43. How he had wrought his signes in Egypt and his wonders in the field of Zoan In the ninth place from this to ver 54. he setteth down the prime cause of all their sin and misery which followed upon it to wit they marked not nor made use of the difference which God did put between them and the Egyptians whom he did plague for their cause while he delivered them Whence learn 1. When the merciful proofes of Gods respect unto us do not confirm our faith in God and tie us to love and obedience unto him these experiences will soon wear out if not out of common memory yet out of estimative and affectionate memory as here They remembred not his hand nor the day when he delivered them from the enemy 2. As the right remembrance of former mercies may be a bridle from all sinne and a confirmation of faith against all doubtings and suspicions of Gods good will to us so the not rightly remembring of experiences of Gods respect shewed unto us doth prove an inlet to many wicked mastakings of God and disobediences to him for here the cause of the former sins and plagues is rendered to be this They remembred not his hand nor the day when he delivered them from the enemy 3. Not remembring the Lords Word and Works affectionately and with purpose and endevour to make right use thereof is in the Lords accompt no remembrance of him in effect for of this people who could well tell the story of their coming out of Egypt and so had a common remembrance thereof the Lord saith They remembred not his hand nor the day when he delivered them from the enemy 4 Signes and wonders once done for confirmation of the doctrine of the true God and his Covenant and true Religion should suâ—…e in all times and ages after for that end and it is not lawful to tempt God still to do moe wonders for confirmation of that truth They remembred not how he had wrought his signes in Egypt and his wonders in the field of Zoan 5. The Lords plagues on the enemies of the Church being rightly remembred should warne Gods people to stand in awe of him depend upon him submit unto him and to be wary to contend with him which use when it is not made it giveth a ground of challenge They remembred not how he had wrought his signes in Egyt and his wonders in the field of Zoan Ver. 4. And had turned their rivers into blood and their floods that they could not drinke 45. He sent divers sorts of flies among them which devoured them and frogs which destroyed them 46. He gave also their increase unto the caterpiller and their labour unto the locust 47. He destroyed their vines with haile and their Sycamore-trees with frost 48. He gave up their cattell also to the haile and their flocks to hot thunderbolts 49. He cast upon them the fiercenesse of his anger wrath and indignation and trouble by sending evill angels among them 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence 51. And smote all the first-borne in Egypt the chief of their strength in the tabernacles of Ham. He numbereth out sundry plagues poured out upon the Egyptians whereby the Israelites should have been wise From ver 44. Learn 1. The means of mens life comfort wealth and defence can stand them in no stead when God hath a controversie against them The Lord can deprive them of the benefit thereof and turn benefits into the meanes of their grief and vexation as he did the waters of Egypt which were the meanes of life and wealth unto them He turned their rivers into blood and their floods that they could not drink 2. By what means people do sin and provoke the Lord to wrath he can by the same meanes punish them As the Egyptians had defiled their rivers with the blood of the infants of Israel so God did make their river speak their sin and threaten their death He turned their rivers into blood and their floods that they could not drink From ver 45 Learn 1. The meanest and basest of the creatures do declare the power of the Lord and are so farre from being uselesse that they lie as it were in garison among men to be sent out in parties upon service as the God of hosts is pleased to give orders He sent divers sorts of flies among them and frogs 2. Flies and frogs and every meanest vermine are too sore for man when God doth arm them to avenge his quarrel He sent out flies which devoured them and frogs which destroyed them that is which were about to destroy them and were able enough for the work and were acknowledged to be so by the Egyptians who did reckon themselves lost men if these armies should not be taken off them From ver 46 47 48. Learn 1. When God is not acknowledged to be the giver of corn and cattel and fruits of the ground by a right using of them he will be known to be the giver thereof by removing of them He destroyed their increase labour vines and cattell 2. The Lord hath meanes how to destroy and take away the fruits of the ground and other serviceable creatures at his pleasure The caterpiller the locusts quail frost and thunderbolts From ver 49. Learn 1. The plagues of Gods enemies are out of meer justice and not from fatherly love as the strokes of his own chosen are He cast upon the Egyptians the fiercenesse of his anger 2. Trouble of it selfe is not so heavy as when indignation and wrath is joyned with it or
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
and chief in the provocation no wonder to see them also exemplarily punished for as Hophni and â—…hinehas made the sacrifice to be snuffed at so God made their carcases fall in the battel Their Priests fell by the sword 3. When Gods wrath breaks forth against his own people for their provocations he can make publike calamities so great as they shall swallow up domestick miseries yea he can make those that live and are reserved from the sword so weary of their lives as they shall reckon the dead to be more happy then the living Their Priests fell by the sword and their widows made no lamentation Ver. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of â—…e 66. And he smote his enemies in the hinder parts 〈◊〉 〈◊〉 put them to a perpetual reproach In the thirteenth place he sheweth how notwithstanding of all the former provocations and sore judgements the Lord of his own free grace by taking vengeance upon his enemies restored his people to the priviledges of Church and Kingdom Whence learn 1. Howsoever the Lords people draw on judgements upon themselves and deserve to be left in their miseries yet God of his free and constant love to them sendeth relief when they least expect as here is to be seen when his people is in a most desperate condition Then the Lord awaketh 2. As people do sleep securely in their sin when God doth call them to repentance so it is justice with God to misken them in their calamity and to be unto them as one asleep as here he is described 3. God doth not so farre wink at the troubles of his own people but the cry of their misery and the insolency of the enemy against them will awake him When Israel is now as a lost people and their enemies have taken Gods Ark Then the Lord awaked as one out of sleepe and like a mighty man that shouted because of wine 4. Whatsoever weak similitude the Scripture useth to make us conceive somewhat of the Lords operations yet must we alwayes think of him as beseemeth the glory of his majesty leaving the imperfection of the creature from which the similitude is borrowed as the dregs of the comparison to rest with the creature it self as here we are led to do except we should think blasphemous thoughts of God 5. Albeit the enemies of Gods people may be at ease when his people are in trouble and lying under their feet yet God will arise in due time and punish them The Lord awaked and smote his enemies in the hinder parts 6. The dishonour done to God and to Gods people is but for a time and is shortly removed but the recompence of the enemie which do dishonour God is perpetual and everlasting He smote his enemies in the hinder parts to wit with Emerods and a bloody flux And so he pâ—…â—…hom to a perpetual reproach Ver. 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim 68. But chose the tribe of Iudah the Mount Sion which he loved 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Iacob his people and Israel his inheritance 72. So he fed them according to the integrity of his heart and guided them by the faithfulnesse of his hands In the last place is set down how albeit the Lord did not return to Shiloh with his Ark ver 67. yet he stayed in the land among his people and placed his Ark in Ierusalem and built himself a glorious Temple and Sanctuary on Sion ver 68 69. and setled his people under the government of David a type of Christ exalted from an humble and low condition to be King of Israel ver 70 71. by whom the people were well governed ver 72. From ver 67 68. Learne 1. The Lord can so temper his justice and mercy in his dealing with his people as the effects of both shall be manifest Because he was so dishonoured in Shiloh he will have his justice seen in not suffering his Ark to come there again any more Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim to wit for the tribe that he would most respect or where he would have the residence of his Ark to be there is his justice Again he will not forsake the land or the people of Israel altogether but will dwell in some other part of the land and will take another tribe to have the chief evidence of his respect shewen unto them But he chose the tribe of Iudah there is his mercy with an insinuation of the main means of the mercy which is the coming of Christ in the flesh out of the tribe of Iudah Thus God will not depart from Israel and yet he will noâ—… be found save in the tribe of Iudah out of which came Christ the root and fountain of mercy to all Israel who shall seek unto God through him 2. Whatsoever be the priviledge of the Church universal yet no particular place is to priviledged but God will leave it and take another to dwell in when he is provoked in 〈◊〉 particular place to forsake it for the dishonour done to his Majesty in Shiloh he resused the Tabernacle of Ioseph he refused thâ—… his Ark the chief signe of his presence should have its residence any more in the bounds of Ephraim or Manasseh the sons of Ioseph 3. The cause why God chuseth unto any priviledge one tribe more then another or one person rather then another or one place rather then another is only his own free will grace and love He chose the tribe of Iudah the Mount Siou which he loved From ver 69. Learn 1. In the type of the building of the Temple on mount Sion we are taught that the Church of God is his own edifice who ever be the workmen whom he in his providence doth imploy to build it Therefore is it said He built his sanctuary like high Palaces 2. Albeit the Lords Church may have many troubles and commotions in it yet shall it endure and not be overthrown utterly for ever He built his sanctuary as the earth which he hath established for ever From Ver. 70 71. Learn 1. The Church shall not want a King to defend and protect her for God hath his own chosen servant appointed for the purpose As for the typical Kingdome of Israel he had David so for the Church universal represented by the type he hath appointed Christ the eternal Sonne of God who took his humane nature of the lineage of David to be King mysticall in Sion for ever to be a type of whom he did choose David his servant 2. The Lord to the intent he may not onely shew his sovereigne power whereby he can raise
again O God of hosts and cause thy face to shine and we shall be saved In the second place the Church lamenteth the Lords wrath manifested first in answering their prayers with indignation ver 4. Secondly by increasing of their woful misery without consolation ver 5. And thirdly by making them the matter of their enemies strife among themselves which of them should have meanest Hebrewes to be their slaves and the object of their enemies sport when they had parted the prey among them ver 6. After which he repeateth the former prayer for Repentance and for delivery ver 7. From the first part of their complaint and lamentation set down ver 4. Learne 1. The people of God may in their affliction put up prayers to God which he will not accept to wit prayers for removing of judgement when they have not repented the sins which drew on the judgement yea they may pray long and be instant in such prayers and not receive a comfortable answer yea they may finde their prayers answered with evidencing of Gods displeasing such prayers How long wilt thou be angry against the prayers of thy people 2. When God doth not answer the prayers of his people in their affliction the afflied must not cease to pray on still neither may the truly godly among them cease to deal with God for his afflicted people joyned in external Covenant with them but must continue and be still instant with God as here they do For how long wilt thou be angry against the prayers of thy people is a part of their prayer notwithstanding that God seemeth angry at their prayers 3. As Gods supremacy over all the hosts of the creatures maketh his wrath more terrible to the supplicant so should it make the supplicant more instant in prayer and more loath to take a refusal to his supplication as here it doth O Lord God of hosts how long wilt thou be angry against the prayers of thy people 4. We are not alwayes to look after a present answer to our prayers but must wait on so long as God pleaseth not to answer yea it is possible that after a believer hath begun to humble himselfe God may send messenger after messenger of more and more appearance of wrath but we must resolve as to wrestle with all difficulties so also with the sense of Gods anger against us yea and that against our prayers How long wilt thou be angry against the prayers of thy people From the second part of the lamentation ver 5. Learne 1. When Gods people will not mourne for sinne in time as penitents no wonder he drive them to mourne for the fruit of their sinne in sad affliction Thou feedest them with the bread of teares 2. We are more sensible of the evill of trouble then of the evill of sinne the tears of Repentance are very rare and soon dâ—…ied up but the teares of sorrow for affliction do easily flow as affliction increaseth or continueth and that in Gods wise dispensation that worldly sorrow for afflictions may drive us to godly sorrow for offending of God Thou feedest them with the bread of teares 3. The comfort of the creatures yea of necessary food may be overcome and swallowed up by trouble and worldly sorrow and that in Gods wise dispensation that men may learn to hunger and thiâ—…st for heavenly and strong consolation as it befell this people who were taken up so with weeping as they forgot their ordinary meales and when they did eat and drink did drench their food with teares Thou feedest them with the bread of teares and givest them teares to drink in great measure From the third part of their lamentation ver 6. Learne 1. It is righteousnesse for God to make his people finde the bitternesse of mens hatred and enmity when they have slighted his friendship and favour as here he gave Israel over â—…to the hands of their enemies when they had provoked him Thou makest 〈◊〉 a strife to our neighbours and our enemies laugh 2. When the Lord lets the wicked world loose upon his people they finde as many neighbours as enemies who make havock of them and strive amongst themselves who shall do them most harm and serve themselves most of their persons â—…nd goods and this is the Lords wise despensation to let hiâ—… own know what his protection is worth Thou makest us a strife unto our neighbours 3. The grief and trouble of the Lords people is the joy of the wicked and it is the property of an enemy to rejoyce at their calamity and God in his most wise dispensation will give his people a taste of this that they may know the fruit of their rejoycing in that which offended God and what they may expect of the world if they fall out of his favour Thou makest us a strife to our neighbours and our enâ—…mies laugh among themselves From the repetition of the same prayer for giving them repentance reconciliation and salvation ver 7. Learne 1. Ardency of affection maketh the repetition of the same prayer not to be babling Turn us again O God is now the second time propounded 2. The way to remedy all the evill â—…oth of sin and punishment lying upon Gods people is to repent their sins and to seek reconciliation with God if his people would repent then would not the Lord be angry with their prayers then affliction should either be removed or made light to them for to remedy all the lamented evils they pray Turn us again O God 3. A praying peoples case cannot be so dark and desperate but looking to Gods power shall give light and hope of relief Turn us again O God of hosts saith he nothing is too hard for him to do 4. Gods people cannot dispense with the want of his manifested good will to them Turn us and cause thy face to shine upon us is their fixed Petition 5. Salvation may be certainly expected in Gods orderâ—… and if we labour to be sure of our turning to God and living in the sense of communion with him we need not make question of salvation for that shall follow infallibly on the former two Turn us again O God of hosts and cause thy face to shine upon uâ—… so shall we be saved The last is not put up by way of prayer here but pâ—…omised to themselves and put out of question that it shâ—…ll follow Turn us so shall we be saved say they Ver. 8. Thou hast brought a Vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before-hand and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughes thereof were like the goodly Cedars 11. She sent out her boughes unto the sea and her branches unto the river In the third place they renew their Lamentation by comparing the sometime blessed condition of the Church of Israel with the present miserable estate they
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
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
and perish Whence learn 1. Albeit the same caâ—…amities â—…xternal may befal the beleever and the wicked yet the close of their course the reward of their works shall put the difference for the godly shall only behold the reward of the wicked 2. Albeit the beleever may be exercised with the fear of destruction yet he shall be free of falling into it Only with thine eyes shalt thou behold and see the reward of the wicked Ver. 9. Because thou hast made the LORD which is my refuge even the most High thy habitation 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling A sixth motive to beleeve in God is a promise general to be delivered from all evil that nothing shall harme him but all things shall rather work together for his good Whence learn 1. All beleevers have one object of their faith one relief in their troubles one retreat from the vexations which do assault them in this world even God Thou hast made the Lord who is my refuge even the most High thy habitation 2. One beleever may and should encourage other beleevers by the same motives whereby he himself is encouraged as here Because thou hast made the Lord who is my refuge to be thy habitation therefore such and such blessings shall come upon thee saith he 3 The nature of true faith is to make use of God in all conditions in peace and warre in prosperity and adversity as here he is both a refuge and an habitation 4. As we have need to have the same promises repeattd unto us and inculcated upon us so slow and dull are we to receive them so the Lord doth repeat and urge the receiving thereof with an inlarging and not abridging of what once he promised as this general promise teacheth There shall no evil befall thee nor any plague come near thy tabernacle to wit to harm thee for God who is the beleevers habitation in terposeth himself and turneth the calamity to his good if it be suffered to come on that it come not near to his disadvantage Ver. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes 12. They shall beare thee up in their hands lâ—…st thou dash thy foot against a stone A seventh motive to beleeve in God is a promise of making Angels wait upon the beleever and carefully to attend his motions in all his lawful affaires lest he should stumble and suffer harme which promise even Satan doth acknowledge to belong unto Christ and Christ doth owne it being taken in a right sense Mat. 4. Whence learn 1. Such is the indulgent love of God toward his owne as he doth obviate all doubts which from any hand might hinder them to beleeve in him if the severity and justice of God terrifie the Lord offereth himself as a bird with stretched out wings to receive the supplicant ver 4 If enemies who are too strong do pursue the Lord openeth his bosome as a refuge ver 3. If his childe be assaulted he becometh a fortresse ver 3. If he be hotly pursued and enquired after the Lord becometh a secret place to hide his childe If persecution be hot God giveth himself for a shadow If Potentates and mighty Rulers turn enemies the Lord interposeth as the most High and Almighty Saviour ver 1. If his adversaries be crafty like fowlers or hunters the Lord promiseth to prevent or break the snares ver 3. Whether evils do come upon the beleever night or day secretly or openly to destroy him the Lord preserveth his childe from destruction and if stumbling blocks be laid in his childes way he hath his instruments his servants his Angels prepared to keep the beleever that he stumble not He shall give his Angels charge over thee not one Angel only but all of them or a number of them 2. The Angels are ministering spirits sent forth to minister for every beleever He shall give his Angels charge over thee to keep thee in all thy wayes 3. Promises are not made to foster men in their turning after folly but to encourage them in the course of obedience in their several callings They have charge to keep thee in all thy wayes 4. Albeit stumbling stones be laid in the way of Gods childe yet while he behaveth himself as a beleever in God he shall not stumble Great peace have they who love Gods law and nothing shall stumble them Psal. 119 165. They shall beare thee up in their hands left thou dash thy foot against a stone Ver. 13. Thou shalt tread upon the lion and adder the young lion and the dragon shalt thou trample under feet The eighth motive to beleeve is a promise of victory over every enemie of his salvation how fierce strong and cruel soever they be how crafty malicious and dangerous soever they be Thou shalt tread upon the lion and adder God shall put Satan under his feet tyrants and bloody persecutors hereticks and seducers shall not prevaile over the beleever The young lion and the dragon shalt thou trample under feet Ver. 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation The ninth motive to beleeve in God is taken from a bundle of five or six promises as spoken immediately by God the Father of his Son Jesus Christ as man and of every beleever and true member of his mystical body The first promise is of delivering of the beleever from whatsoever trouble or danger he can be presupposed to fall into I will deliver him saith the Lord. 2. For trial of true faith the unquestionable property of a beleever and the evidence of a sound and saving faith in God is fixed love toward God because he hath set his love upon me 3. As there is a because and a therefore in the processe of the law in concluding death for sin so there is a because and a therefore in the processe of grace and of the Gospel which doth reason from one grace given to inferre another grace to be given even grace for grace and such is this here Because he hath set his love on me I will deliver him 4. Sound love to God floweth from and is joyned with sound knowledge of God as his Majesty is declared unto us in Scripture The beleever who hath set his love upon God hath known my Name saith he 5. As the beleever is highly priviledged and honoured of God being made a sonne and an heire and co-heire with Christ so shall he be made also more then a Conquerour over all his enemies through Christ I will set him on high because he hath known my Name this is the second promise 6. The third promise is the
How long shall the wicked how long shall the wicked triumph and all the workers of iniquity boast themselves Ver. 5. They break in pieces thy people O LORD and afflict thine heritage 6. They slay the widow and the stranger and murder the fatherlesse 7. Yet they say The LORD shall not see neither shall the God of Iacob regard it The wickednesse of the oppressours is here described more particularly by their cruelty against such as humanity would spare such as are the Lords harmlesse people the widow fatherlesse and stranger whom the oppressours abuse without all fear of GOD who doth behold them Whence learn 1 When wicked men haters of piety within the Church get power in their hand they will be more cruell enemies then men use to be who have only humanity and civility and want profession of Religion They break in pieces thy people O LORD and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse 2. The more relations a people hath unto God it is the more wickednesse to oppresse them and the more dangerous for the oppressours for they have an owner which others have not even the Lord They break in pieces thy people and afflict thine heritage 3 It is not profession but practice which witnesseth what impression the Deity hath upon mens spirits oppression of such as God hath promised to protect speaketh blasphemy of God in effect They say The Lord shall not see 4. Oppression of the just doth cauterize the conscience exâ—…inguish the sense of a Deity and maketh the oppressour secure and fearlesse of judgement Yet they say The Lord shall not see neither shall the God of Iacob regard it Ver. 8. Understand ye brutish among the people and ye fooles when will ye be wise 9. He that planted the eare shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathens shall not he correct he that teacheth man knowledge shall not he know 11 The LORD knoweth the thoughts of man that they are vanity By way of rebuking the Atheisme of the oppressour vers 8. he giveth the first ground of comfort unto the godly from the attributes of God as Gods wisdome ver 9. and from his justice against â—…ffenders and from his care of instructing his people to be wise by all means ver 10. and from his disestimation of mens vaine thoughts ver 11. Whence learn 1. The wisdome of wicked oppressours is brutish follie however they themselves or others do esteem of them and whatsoever high thoughts the wicked have of themselves or others have of them for their high place yet they are notwithstanding all their honour nothing in Gods estimation but as the meanest of the people yea as the beasts that perish understand ye brutish among the people 2. The wicked within the visible Church have this advantage over those that are without that in Gods long-suffering they have time to repent and admonition to be wise for gaining of their souls or clearing of Gods justice in their condemnation for here they are spoken to Ye fooles when will ye be â—…ise 3. The knowledge which wicked men do seem to have or pretend to have of God is nothing but a base conceit of God as if he were a dead Idol which neither heareth nor seeth for this the Psalmists instruction given to them doth impoâ—…t He that planted the care shall he not hear 4. Beside what the Word doth teach of God his Works also do teach convincingly what he is He that planted the care shall he not heâ—…r he thâ—… formed the eye shall he not see 5. â—…he Lord ruleth among the Heathen and chastiseth them when they sin against the law written in their hearts He chastiseth the heathen 6 The judgements which the Lord executeth among the Hâ—…then is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church which draweth much reaâ—…er unto him He that chastiseth the heathen shall â—…e not correct 7. The diverse measures of wit learning prudence and wisâ—…ome which God doth bestow upon men is sufficient to prove how incomprehensible his own fâ—…tain-wisdome is He that teacheth man knowledge shall he not know 8. It is a matter of great consolation to the godly in their oppression to know tâ—…at their oppressours are fooles and that God in his wisdome is over-ruling all confusions and leading them and their thoughts unto wise ends as â—…ere the Psalmist 〈◊〉 the Chuâ—…ch The Lord knowâ—…th the thoughts of man 9. The enemies of godlinesse and persecuters of the godly are at a â—…hreefold diâ—…advantage First they do not put God upon their counsâ—…l and yet he knoweth their thoughts Next They hope to make their own standing fast and herein they are disappointed Thirdly They think that they are able to suppresse piety and that by this meanes they shall establish themselves and here also are they fooles and do deceive themselves The Lord knoweth the thoughts of man that they are vanity And this is the first consolation of the godly oppressed Ver. 12. Blessed is the man whom thou chastenest O LORD and teachest him out of thy law 13. That thou mayest give him rest from the dayes of adversity untill the pit be digged for the wicked The second consolation is from the benefit which cometh to the godly by their exercise under the crosse their temporall trouble serveth to prepare them for everlasting â—…est Whenâ—…e learne 1. The persecution of the godly by the wicked must be expounded as it is indeed the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called The Lords chastening 2. Suffering for righteousnesse is no token of Gods displeasure against a man nor part of his misery if it be well considered for Blessed is the man whom thou chastenest O Lord. 3. The exposition of a mans exercise and the meaning of the rod must be taken from Gods Word and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience Blessed is the man whom thou chastenest O Lord and teachest him out of thy law 4. When God teacheth his childe by his Word to possesse his soul in patience under the crosse then doth he also give him a sort of deliverance from the trouble yea the Lord chastising of his own and his teaching them out of his law to make the right use of it is the means whereby he doth save his own that they perish not with the world in his wrath Whom thou chastenest and teachest out of thy law That thou mayest give him rest from the dayes of adversity 5. As condemned men are suffered to live till their gallowes and grave be made ready that after their execution they may be thrust into it so are wicked men suffered to live till they fill the cup of their iniquity and till God have filled the cup of his wrath for them and this
intercept his worship for in opposition tâ—… relative worship in the service of graven images he saith Worship him importing that when images are worshipped God is not worshipped at all whatsoever the image-worshipper doth iâ—…tend 4. Whatsoever creature hath excellency in heaven or earth or can pretend to any eminency or excellency of whatsoever sort must do homage unto Christ Worship him all 〈◊〉 gods and this is the first use of the former Doctrine Ver. 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgementâ—… O LORD Ver. 9. For thou LORD art high above all thâ—… earth thou art exalted far above all gods The second use is to comfort all true worshippers partly because they hear Gods wrath threatened and executed against Idolaters and partly because they have hereby a clear evidence oâ—… Christs supremacy over all creatures Whence learn 1. The condemnation of imagerie and of all service and worshiâ—…â—…ven images is a Doctrine comfortable to the true memâ—… the Church Sioâ—…d to wit this curse against Idoâ—… and was glad 2. The true â—…rch considered in her collectâ—… incorporation as the Moâ—… Sion and in her particular branches and subdivisions as Daughters of Iudah depending upon Christ the true Vine-tree of Iudah have the same reasonâ—… of joy and the same grounds of edification by Gods Word and works of judgement wrought for clearing of true Religion and shaming of false worship Sion beard and was glad and the daughters of Iudah rejoyced because of thy judgements O LORD 3. The manifestation of the Gospel of Christ is the exaltation of God and manifestation of his excellency whose dishonour as it should be the matter of our grief so his manifested glory should be our joy as the reason here given of the joy of the Saints doth teach us For thou Lord art high above all the earth thou art exalted far above all gods Ver. 10. Ye that love the LORD hate evil he preserveth the souls of his Saints he delivereth them out of the hand of the wicked 11. Light is sowen for the righteous and gladnesse for the upright in heart The third use of the Doctrine is an exhortation to the faithfull to studie holinesse and to eschew the fellowship of sin whatsoever may be the danger partly because the Lord will deliver his own out of the hands of their enemies partly because God hâ—…th appointed comfort unto them both in and after their afflictions Whence learn 1. A Believer in God or a true worshipper of God in Christ is a lover of God for thus are they described here Ye that love the Lord. 2. The love of God must be joyned with and manifested by the study of a â—…oly life and with not onely abstaining from but also with hating and abhorring of that which is sinful Ye that love the Lord hate evil 3. Albeit the hating of evil and loving of God may readily make a man the object of malice and of persecution from wicked men yet shall the godly have their soules saved yea and at length be fully delivered from the harme which Sâ—…tan and the wicked intend to bring upon the godly for that cause He preserveth the soules of his Saints he delivereth them out of the hand of the wicked 4. All the exercises of the godly and specially their troubles for righteousnesse are but the seeds of their joy and consolation which God is to bring forth unto them out of these troubles Light is sowen for the righteous 5. The Lords children who love him and hate evil must not think to have the fruit of their rightcousnesse presently in possession but must give a time unto it as is given to 〈◊〉 that is cast into the ground and as after a time the corne doth spring and comes to a ripe harvest so shall the troubles of the godly have a comfortable issue Light is sowen for the righteous 6. In reckoning of the righteous the Lord counteth men by their heart and so many as by faith in Christ have purified their hearts unto the unâ—…eigned study of holinesse they are righteous before God albeit their infirmities be many and whatsoever fit of grief and interruption of joy such men be subject unto for a time yet at length their poâ—…tion shall be a full harvest of gladnesse Light is sowen to the righteous and who these are he sheweth and gladnesse for the upright in heart Ver. 12. Rejoyce in the LORD ye righteous and give thanks at the remembrance of his holinesse The fourth use of the Doctrine is an exhortation unto Beleevers to be joyfull and thankfull whatsoever be their condition in this present life because of the salvation manifested in Christ. Whence learne 1. Whatsoever may be the tribulation of the faithfull in the world they have matter of joy in the LORD and they should stirre up themselves to rejoyce and make conscience of the commandment Rejoyce ye righteous in the LORD 2. Whatsoever can be taken from the godly their right and interest in CHRIST can never be taken from them and so there is cause to give thanks for this gift for ever And give thanks at the remembrance of his holinesse or confesse to the remembrance of his holinesse that is acknowledge to his glory the benefit which you have by being a Subject to this King 3. Whatsoever word or work of CHRIST doth bring us to the remembrance of his Name should bring us also to the consideration and remembrance of his holinesse which is the untainted glory of all his attributes wisdome justice goodnesse power mercy truth c. and is the untainted glory of his Word workes and purchase unto us Give thankes at the remembrance of his holinesse PSAL. XCVIII THis Psalme is an exhortation to Jew and Gentile to rejoyce and blesse the Lord for Christs coming to set up his Kingdome in the world The exhortation is thrice pressed 1. In proper termes requiring the Church to sing for joy with reasons adjoyned ver 1 2 3. Then it is repeated and musical instruments called for to shew that by humane voice the matter of the joy which is in Jesus Christ is inexpressible ver 4 5 6. 3. To shew that neither voice of man nor musical instruments are sufficient to expresse the joy which cometh by Christs Kingdome the whole creatures are called unto this work of rejoycing and setting forth his glory ver 7 8. And the reason is given because Christ cometh to set up and exercise his Kingdome in righteousnesse ver 9. Ver. 1. OSing unto the LORD a new song for he hath done marvellous things his right hand and his holy arme hath gotten him the victory 2. The LORD hath made known his salvation his righteousnesse hath he openly shewed in the sight of the heathen 3. He hath remembred his mercy and his truth toward the house of Israel all the ends of the earth have seen the salvation of our God The exhortation to sing unto the Lord who is Christ
to our good whereunto if this piece shall contribute any thing for the edifying of those who shall be pleased to read it and in speciall if it shall be acceptable to your Lordship this shall do much more then recompence the labour of Your Lordships obliged servant in the Gospell DAVID DICKSON The Epistle to the READER Christian Reader THe acceptance which the former fifty Psalmeâ—… haâ—…e found doth give me encouragement sufâ—…ient to offer these other fifty to thy view also and to give thee the last fifty so soon aâ—… the Lord â—…all enable me I am still sparing of thy time and do strive to point forth not all the â—…octrines which may be deduced from the words but so many onely aâ—… being joyned together and compared with the â—…xt may give unto thee both the sense and the use thereof It is not possible to expresse grave purposes suffieiently without 〈◊〉 volume nor to open mysteries in few words unto thy satiâ—…tion who câ—…st not chuse but wish to have more of the purpose whereof thâ—…u lovâ—…â—…o hear much and findest but a little of it â—…inted at No sort of writing except that of the Scripture hath all perfections but this aâ—…â—…ge thou hast by this mould thou shalt not râ—…d long till thou meet with matter worthy of thy meditation and whensoever thou meetest with a word spoken in seasâ—…n or fit for thy condition thou mâ—…t close thy reading for the time without losing any long discourse and feed upon what thou hast found till it be digested and then returne when thou wilâ—… seek for as much as may be another morsell For the reading of many divâ—…rse doctrines without some interlaced meditation is like eating of â—…rrow without bread and cannot but â—…loy thee for the time or give thee a surâ—…eit of wholesome food which evil if it beâ—…al thee may be helped for after-time by short ejaculations of a word of prayer whilest thou art reading according as the purpose calleth thee 〈◊〉 seek the Lords blessing unto that which thou readest whose presence that thou mayest finde comfortable is the prayer of Thy servant in the Gospel DAVID DICKSON The mistakes in the printing whiâ—h have escaped the Prsse in the former piece and may possiâ—…ly also escape it hereafter I pray thee excuse because I am aâ—… such a distance as I 〈◊〉 neither timously prevent thâ—… nor marke them as Errata that 〈◊〉 mightest correct them A BRIEF EXPOSITION Upon the other fifty Psalmes PSAL. LI. To the chief Musician A Psalme of David when Nathaâ—… the Prophet came unto him after he had gone in to Bathsheba THE Psalmist in the sad sense of his guiltinesse prayeth for remission of sinne with an eye to the Lords large mercy ver 1 2. and followeth his petition with a deep and hearty confession of his sinfulnsse ver 3. 4 5 6. He prayeth the second time for remission of sinne with an eye toward the blood of the â—…essiah ver 7. and followeth it with another petition for comfort to his afflicted spirit ver 8. He prayeth for remission of sins the third time ver 9. and followeth it with another petition for renewed comfort of the holy Spirit and for removal of selt wrath with a promise of making use thereof to the â—…fication of Gods people ver 10 11 12 13. He prayeth for remission of 〈◊〉 〈◊〉 fourth time and namely of that particular sinne wherewith for the present his conscience was most troubled ver 14. and he followeth it with another petition for enabling of him for a more spiritual sincere manner of serving God hereafter renouncing all confidence in the external ceremonies of the Law ver 15 16 17. And lâ—…st of all he prayeth for mercy to the Church ver 18 19. From the Insâ—…ription Learn 1. How soone the most mortified lust may be kindled and break forth like fire in the embers when it meeteth with powder how fraile the strongest of the Saints are in themselves when they are tempted to sinne and what need he who standeth hath to take heed lest he fall for the holy Prophet the sweet singer of Israel is here foully defiled by his going in to Bathsheba 2. How fast asleep in sinne even the most watchful watchman may fall and that he cannot at all awake of himself till God of his grace who in love pursueth fugitives by some means of his own chusing stir up his conscience as here is evidenced in the case of the Psalmist who did lie still in his sin secure till Nathan the Prophet came unto him 3. How faithful Ministers ought to be in their proper chaâ—…ges reproving sinne even in greatest personages when God doth call them unto it and how acceptable their repâ—…oof should be to the honest heart as Nathan the Prophet Davids Seer his coming unto David and rebuking him after the open knowledge of his sinne and Davids acceptance of this office at his hands and the honourable mention made of his sidelity here do teach us 4. How little a true penitent doth stand to shame himself when his sin hath dishonoured God and he seeth that the confession of it may glorisie God and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories as David in the Inscription of this Psalme giveth proof Ver. 1. HAve mercy upon me O God according tâ—… thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sin In this first affectionate prayer for remission of sins Learn 1. As the conscience till it be awakened by God cannot apprehend how displeasant sin is to God how it meriteth wrath 〈◊〉 how unsupportable a burden it is to the sinner when he is chaged with it So after it is wakened it can see no refuge till it consider that mercy may be had in God and then the more it is pressed by the Law or fear of wrath the more it seeketh after Gods mercy as here we see Have mercy on mâ—… O God 2. The consideration of the Lords loving kindnesse and readinesse to forgive the sinner that cometh unto him should keep the sinner how grievous soever his offence hath been from running away from him yea should give him hope to meet with mercy whatsoever may be his demerits Have mercy O God on me according to thy loving kindnesse 3. Sin is a debt obliging a man to a penalty which he cannot pay but must be forgiven otherwayes he perisheth as blot out my transgressions doth import 4. All doubts arising from the multitude of sins forgiven before and from the abuse of many mercies already received and from the deep deservings of most hainous sins are solved when Gods loving kindnesse and the multitude of the mercies of God are opposed to these doubts and fears and are put in the balance over against them according to thy loving kindnesse according to the multitude of thy
and gladnesse that the bones which thou hast broken may rejoyce He prayeth for remission of sin the second time with an eye to the bloud of the Messiah Christ and joyneth with it a petition for comfort to his afflicted spirit Whence learn 1. No lesse loathsome then leprosie is the sight of sin when it is looked upon as unpardoned and nothing lesse then the bloud of Christ signified by the bloud of the clean bird slaine to cleanse the leper can purge a man of it for David doth look unto the manner of cleansing the leper as it is set down Levit. 14. Where two birds were taken and one of them slaine and the living bird being dipped with bysope in the bloud of the slaine bird was let flie away to signifie the leprous sinners deliverance from perdition by the bloud of that cleanly bird Jesus Christ purge me with bysope saith he 2. Whatsoever application hath been made to a man of Christs blood in justification of his person it doth not hinder but rather doth open a way unto the renewed acts of application thereof according as new sins do draw on new guiltinesse for here justified David prayeth to be yet again purged with bysope 3. Renewed acts of remission of sin granted by new application of the vertue of Christs blood cleanseâ—…h the conscience of the guilt of sin and cleareth the man before Gods justice purge me with bysope and I shall be clean saith he 4. Howsoever remission of the guilt for Christs sake be inseparable from the imputation of righteousnesse for Christs sake yet may these two be distinguished and distinctly looked upon for the beleevers comfort for here David looking on the removing of the guiltinesse of sin by Christs death saith purge me with bysope and I shall be cleane and looking upon the imputation of Christs righteousnesse or obedience even unto â—…he death he saith Wash me and I shall be whiter then snoâ—… Now that these two branches of this mercy are distinguishable may appear from this that as to be freed from eternal torment is one benefit put case a man were annihilated in his loosing from it and to be not onely freed from eternal torment but also made blessed by the gift of eternal life is another and a greater benefit So removing the guilt of sin in relation to the removing of punishment is one thing and the assignation of Christs righteousnesse in relation to eternal life is another thing and these two benefits both of them are purchased by Christs perfect obedience unto the death and are holden forth Levit. 14. for after the delivery of the leper from death figured and symbolized by the letting go of the living bird dipped in the bloud of the slaine bird the cloathing of the leper with righteousnesse is figured and symbolized by the washing of the man and putting clean cloaths upon him Now it is not the mans personal sanctification inherent which in every man is joyned with much pollution that maketh him clean but the imputation of Christs righteousnesse This maketh him whiter then snow 5. As we must not neglect the Ordinances of God but must use them carefully for obedience unto God and for strengthening of our faith so we must not rest upon them but seek in unto the signification substance and end of them which is Christ as here David seeketh perfect pardon by Christs blood perfect purging and cleansing through him under the termes of purging with bysope and washing 6. The grief and torment which followeth sinne and is felt by a wounded spirit even in the children of God in the time of their repentance is greater then ever the pleasure of sin was to them as David sheweth here who speaketh of his vexation and wounded spirit as of the painfullest trouble which can fall upon the body for by the bones which thou hast broken he meaneth the chastisement of his spirit inflicted of God 7. Nothing can heal this wound of the spirit save the hand that made it nothing but Gods lively application of his word of Grace and pardon to the guilty sâ—…nner can do it so David will not rest with what Nathan had spoken till God speak the same effectually unto him make me to hear joy and gladnes 8. As there is no sorrow so deep as the sense of Gods displeasure so there is no joy so refreshing as the inward consolation of Gods Spirit for Davids broken bones will rejoyce if God will speak peace to his soul make â—…e to hear joy and gladnesse that thâ—… ones which thou hast broken may rejoyce Ver. 9. Hide thy face from my sint and blo out all mine iniquities 10. Create in me a clean heart O God and renew a right spirit within me 11. Cast me not away from thy presence and take not thy holy Spirit from me 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit 13. Then will I teach transgressours thy wayes and sinners shall be converted unto thee He prayeth for remission of sin the third time ver 9. And joyneth therewith a petition for rectifying his sad condition first by renovation of that grace which was decayed and as it were lost in his sense ver 10. Secondly by preventing his deserved and feared separation from God from communion with his Spirit ver 11. Thirdly by repairing and restoring of his some-time gracious condition and setling him therein by the Spirit of adoption ver 12. And then he promiseth to make good use thereof for the comfort and ediâ—…ication of other sinners ver 13. Whence learn 1. Sin is soone committed and guiltinesse and inisery soone drawn on but not soone and easily removed many a cry to God may be uttered in the sense of felt displeasure of God and fear of more and more evill following on it before the soul finde freedome from it as this frequently repeated petition for pardon and these expressions here set down do make evideâ—… 2. Earnestnesse of affection maketh often repetition not to be babling and when that which most presseth us is most pressed and insisted upon by us in our prayer it is no vaine repetition or idle multiplication of words as here is to be seene 3. Sin seen in its own shape is a loathsome sight to God and horrible to the sinner which loathsome sight nothing can remove save the Lords voluntary forgiving of it and his not setting it before his own face to be pursued in severe justice Hide thy face from my sins 4. As one sin doth waken up the conscience of many other sins so nothing can quiet the conscience about that one sin except both it and all other sins be forgiven therefore saith he â—…lot out all mine iniquities 5. A â—…ncere penitent is no lesse desirous of renovation and sanctification then he is of forgivenesse of sin for with blot out all miâ—… iniquities he joyneth create in me a cleane heart and renew a right spirit within me 6. Albeit
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
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
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
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
put to confusion yet it shall not be for ever if they do not take shame unto them by distrust they shall never have cause to be ashamed Let me never be put to confusion Ver. 2. Deliver me in thy righteousnesse and cause me to escape incline thine eare unto me and save me The second petition is more special for safety and delivery from his enemies Whence learn 1. The righteousnesse of God is a pawne unto the godly that their lawful petitions shall be granted and specially when they seek delivery from their ungodly adversaries Deliver me in thy righteousnesse and cause me to escape 2. When the Lord giveth a heart to a beleever to pray he will also grant him audience and a good answer Incline thine eare unto me and save me Ver. 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortresse The third petition is that the Lord would shew himself to him in effect what he hath engaged himself to be unto beleevers according to the Covenant Whence learn 1 What the Lord is to his people by Covenant he will be to them the same effectually and in deed as their need shall require and as they shall imploy him Be thou my strong habitation 2. The goodnesse of God covenanted to his people is not for one good turn but for every good which they need not for one day but for daily use making and constant enjoying of it Be thou my strong habitation where â—…to continually I may resort 3. As the Lord hath all means all second causes all creatures at his command being Lord of hostes to execute whatever he doth give order for to be done so hath he really set his active providence on work to accomplish what he hath covenanted to every believer Thou hast given commandment to save me for thou art my rock and fortresse he giveth his believing in God who is his rock as a reason of his saying that God was about to save him Ver. 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5. For thou art my hope O Lord God thou art my trust from my youth 6. By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels my praise shall be continually of thee The fourth petition for delivery is strengthened by reason taken from the wickednesse of the enemy ver 4. from his own confidence in God ver 5 and from his long experience oâ—… Gods kindnesse unto him in time past ver 6. Whence learn 1. It is a great advantage to be a Confederate with God when we have to deal with his enemies and ours in any debate Deliver me O my God saith he out of the hand of the wicked 2. The integrity of the beleever in a good cause and the iniquity of their adversaries in their ill cause are good tokens of the beleevers victory over them Deliver me out of the hand of the unrighteous and cruel man 3. Confidence in God avowed against all tentations in Gods presence and specially when it is of long standing is so strong an argument of being heard in a lawful petition that it may perswade the beleever he shall speed Deliver me for thou art my hope O Lord God thou art my trust from my youth 4. True thankfulnesse will not passe by common benefits and true faith will reade special love in common and ordinary favours and make use thereof amonâ—… other experiences for strengthening of faith By thee have I been holden up from the wombe thou art he that took me out of my mothers bowels 5. The forming of us in the belly and the common benefit of birth and bringing forth quick into the world is a smothered wonder and so glorious a work of God that he deserveth perpetual praise from us for that one work Thou art he that cook me out of my mothers belly Ver. 7. I am as a wonder unto many but thou art my strong refuge 8. Let my mouth he filled with thy praise and with thy honour all the day The fifth petition is strengthened with reasons taken from his hard condition and from the opportunity of Gods having glory by his delivery out of it Whence learn 1. The exercise of the Lords children is sometimes so strange to the beholder as the world doth wonder at them I am as a wonder unto many 2. Knowledge of Gods Word and wayes and faith in his Name maketh a believer not think strange whatsoever fiery trial come upon him but to rest on Gods will whatsoever befall him I am as a wonder unto many but thou art my strong refuge For faith doth not judge of it self as the world judgeth but as God hath judged and spoken of it in his Word 3. The more strange the exercise of the godly be the more glorious is the Lords upholding of them in it and delivering of them out of iâ—… and for the hope of the glory which shall redound to God by such exercises the hardship should be the more patiently born and the delivery sought and expected more confidently that it shall come when it may be most for Gods praise I am a wonder unto many let my mouth be filled with thy praise and with thy honour all the day Ver. 9. Cast me not off in the time of old age forsake me not when my strength faileth 10. For mine enemies speak against me and they that lay wait for my soule take counsel together 11. Saying God hath forsaken him persecute and take him for there is none to deliver him The sixth petition is strengthened with reasons taken from his own old age and weaknesse and from his enemies malice Whence learn 1. Such as have been the Lords servants in their youth may be sure to find God a good and kind Master to them in their old age Cast me not off in the time of old age 2. Infirmities in Gods children shall not move loathing and casting off but pitying and cherishing of them that they may be supported in their weaknesse Forsake me not when my strength faileth 3. The world conceiveth that God doth cast off his children when he doth bring them under any sad calamity and by this means do think that they have not to do with Gods children when they persecute his dearest servants yea and they encourage themselves to persecute them the more that God doth afflict them Mine enemies speak against me and they that lay wait for my soul take counsel together saying God hath forsaken him persecute and take him for there is none to deliver him 4. The misconstructions of the world their plots and conspiracies against the godly their evil speeches of them their resolved cruelty to undo them are so many arguments of good hope that God shall deliver them Forsake me not for mine enemies speak against me c.
pride compasseth them as a chaine violence covereth them as a garment They glory in their oppression 3. Albeit God bestow riches on the wicked and more then they could reasonably wish and do give them health of bodies to make use of their riches as they please so as they swell for fatnesse which abundance should oblige a man to serve the Lord more heartily yet the recompence they render to God is this they become more and more vicious in their own persons and do threaten more and more injuries to their neighbours They are corrupt and speak wickedly concerning oppression They stand in awe neither of God nor man but openly in their speeches they despise all authority over them They speak loftily They scoffe and mock religion and speak blasphemously of God and his providence They set their mouth against the Heavens They speak as they please of all things and all men not caring against whom they speak or what they speak to any mans prejudice Their tongue walketh through the earth not caring whom it tread upon or whom it abuse 4. The prosperity of the wicked and their thriving in an ill course doth ensnare many inconsiderate people even members of the visible Church and moveth them to follow the evil wayes of the openly wicked and to make defection from their own professed duties Therefore his people return hither saith he 5. When men stumble at righteousness because of trouble and follow the course of the wicked for love of worldly advantage it is righteousness with God to give both the bait for a while to such changelings and the hook also for hardening them in their own wicked choice And waters of a full Cup saith he are wrung out unto them that is they finde some worldly commodity by their defection 6. There is a threefold tentation to draw a man from the course of holiness unto looseness and profanity one when the wicked 〈◊〉 observed to prosper in the world another when multitudes 〈◊〉 off a good course and follow the example of the wicked and a third when those backsliders also seem to prosper after their defection as here 1. The wicked do calumniate every good course and they prosper 2. Gods people return hither for love of prosperity 3. Then waters of a full Cup are wrung out unto them All these things may concurre and the way mean time is most damnable notwithstanding Ver. 11. And they say How doth God know and is there knowledge in the most High 12. Behold these are the ungodly who prosper in the world they increase in riches Here he bringeth in the poor deluded people defending their defection and their following the example of the ungodly and hardening themselves in their evil course saying in substance that if God disliked the ungodly he would not let them prosper so in the world and heap riches upon them as he doth and this is in substance to blaspheme God as an ignorant Governour of the world or a misregarder how men do carry themselves Whence learne 1. When men are once insnared in an ill course they will seek reasons to justifie themselves those thoughts which did insnare them do also hold them for they to whom waters of a full Cup are wrung out do say How doth God know 2. Men are ready to reproach the Lord if he do not guide the world to their fancy yea and to blaspheme God rather then blame themselves for their faults as these words do import How doth God know that is how can it be that God taketh notice of such mens wayes as wrong seeing he doth prosper them 3. To think that God is well-pleased with the way of the wicked because they prosper and that he respects not his Saints because he doth afflict them more then the wicked is as much as in effect to say The Lord is not wise that doth so well to his foes and dealeth so hardly with his friends for so here is it interpreted by the Lord Is there knowledge in the most High 4. It seemeth very reasonable to carnal reason that if God hate ungodlinesse he should not suffer the ungodly to prosper in the world and if he will suffer them to prosper then he doth not hate ungodlinesse and therefore when it is clear to all men that the ungodly do prosper they conclude that God knoweth not taketh no notice of ungodlinesse or is not displeased with it for here is their proof Behold say they these are the ungodly who prosper in the world they increase in riches 5. The thing that deceiveth the ungodly and the misbelieving world about Gods dispensation is that they look only to 〈◊〉 which is done by God in this world no punishment after death or felicity after death do they think upon These are the ungodly say they who prosper in the world 6. In the very tentation whereby the wicked is insnared the worme of their gourd and the staine of their felicity is discovered their felicity is but in riches and their prosperity is but in this present world They prosper in the world say they Ver. 13. Verily I have cleansed my heart in vain and washed my hands in innocency 14. For all the day long have I been plagued and chastened every morning Here is the well near slipping of the Psalmists feet set down in his begun yielding unto the devils tentation forcibly born in upon him and repeated over by him after the manner of a resolute conclusion condemning all his former course of godlinesse upon this one poor pretence because he seemed to himself more miserable then the wicked were Whence learn 1. A tentation sometime may be so powerfully born in upon the spirit of a childe of God as it may seem to be admitted yielded unto and subscribed unto as truth as here we see Verily I have cleansed in vaine c. 2. The true course of sanctification consists in the study of cleansing a man from all pollution both of soul and body or in cleansing the heart and the hands as here is set down The heart is cleansed by the blood of the expiatory sacrifice laid hold on by faith and by the begun works of the Lords Spirit manifested in the hearty resolution purpose and study of holinesse the hands are cleansed by a blameless and harmless conversation or course of life and actions I have cleansed my heart and hands in innocency 3. When a man is under a tentation or in a fleshly temper of spirit for the present he putteth a high price upon any good he hath done and forgetteth by what strength he did it he forgetteth Gods part and his glory in it for the Psalmists part was the consenters part the instruments part and he was in the point of action only a subordinate agent and co-worker at the best by a borrowed strength and yet as if all the work had been his work alone In vain saith he have I cleansed my heart and washed my hands in innocency 4 That
which is the break-neck of the wicked may readily be a stumbling-stone for a time to the godly that which is the irrecoverable deadly sickness of the wicked may be the hot fever or distemper of the godly for a season In special as the wicked man at all times doth look only to this present world and to what may make him prosperous or miserable in this present life so it may befal the godly man also in a fit at a time to look only upon temporal prosperity and trouble as here we see the Psalmist looketh only to his present troubles For all the day long I have been plagued never a word here of his sweet consolations and man fold benefits bestowed on him 5. To finde some new crosse daily either from Godimmediately or from the world or from Satan or from our own corruption is no strange thing to the godly All the day long I have been plagued and chastened every morning saith the Psalmist even while he was daily cleansing his heart and washing his hands so doth divine wisdom see it fit for the good of his children and glorifying of his own Name Ver. 15. If I say I will speak thus behold I should offend against the generation of thy children Thus have we seen his tentation In the next place we have his wrestling with it by bringing this conclusion suggested by Satan to a further examination and first of humane reason wherby he perceiveth that if this conclusion should be maintained then the Church of God in all ages and all the godly from the beginning of the world should be condemned as miserable souls which consequence he thinketh to be a rash condemning of the constant resolution of the godly wise in all ages past Wheâ—…ce learn 1. Tentations driving at the subversion of faith in Christ and holinesse of life do finde resistance in the heart of a renewed man how farre soever they seem to prevail at first The seed of God remaineth in him the principles of spiritual life the infused habits of saving graces the new creature by Gods up-stirring do make opposition as in this example we see 2. The way to take up and decipher Satans tentations is to consider what they aim at tend unto drive at what may be the consequence thereof If I say I will speak thus then such a thing will follow 3. So long as a tentation remaineth under dispute and is not come to a setled decree and resolved practice it hath not obtained full victory it is with the Psalmist here for all that was suggested and seemingly yielded no more yet but If I say I will speak thus 4. Whosoever doth condemn piety and holy conversation because the world doth so or because trouble doth follow such a course he doth a high injury to all the Saints from the beginning of the world and to God the Author of all holinesse If I should speak thus behold I should offend against the generation of thy children 5. The godly are not the authors of their own spiritual being the making them new creatures is the work of God they are the children of God begotten of him by his Word and Spirit and do resemble their Father in wisdom and righteousnesse so doth the Psalmist stile them in the time of his hard exercise here The generation of Gods children 6. In our disputing with tentations by the weapons of reason we shall do well to make God Moderator of the disputants and to look to God in our reasoning that we may by his testimonies rectifie every thing lest we reason amisse as here the Psalmist doth I should offend against the generation of thy children 6. We ought to reverence the judgement of the godly and the more universally their judgment is one and agreeing together in a point of controversie the more fear should we have to dissent from them as the Psalmists example teacheth us Ver. 16. When I thought to know this it was too painful for me 17. Until I went into the Sanctuary of God then understood I their end 18. Surely thou didst set them in slippery places thou castedst them down into destruction 19. How are they brought into desolation as in a moment they are utterly consumed with terrors 20. As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image In the third place finding himself not yet satisfied he consulteth the Oracle of God revealed in his Scripture and ordinances of his house and so he findeth his doubt resolved and victory over his bitter tentation granted unto him Whence learn 1. When a man doth see himself in a mist and out of the Lords way he is not able by himself to finde it again for the strongest of humane testimonies will not settle him and make him quiet When I thought to know this it was too painful 2. The last refuge of brangled faith is God himself manifesting his will in his Word and Ordinances no setling or satisfaction of doubts in Divinity but by the Scriptures It was too painful for me until I went into the Sanctuary of God that is till I consulted the Scriptures and considered what God had revealed in his Church by his Ordinances this did satisfie and settle him 3. The Lord hath revealed in Scripture what shall be the end and close of mens course who studie not to walk according to his direction how prosperous soever they may seem to be and because the felicity of men is not to be known by Gods outward dispensation of worldly comforts or crosses therefore the mans end must put the difference Then understood I their end 4. Whatsoever alterations and changes the godly man be subject unto in his temporal condition bodily or spiritual yet his felicitie is setled unto him on the rock but 〈◊〉 felicity of the wicked is builded on the sand the 〈◊〉 〈◊〉 are lifted up in that felicity earthly which only they do affect the more near are they to a fall and fearful ruine Thou hast set them upon slippery places 5. Whatsoever may seem to the wicked themselves or to the world or to the godly who look upon the wicked how little appearance soever there be of their fall yet it is decreed it shall be for notwithstanding of all appearance it is said Surely thou hast set them in slippery places 6. As the wicked do not arise unto any greatnesse or power in the world by themselves but the Lord is he that setteth them up for his own glory so they do not fall of their own accord but the Lord doth cast them down beside their own weight they have the throw of the right hand of the Lord who sheweth his power in their overthrow and doth drive them to more deaths then one Thou castest them down into destruction 7. The wicked perish suddenly when neither they themselves nor others are looking for their ruine in a way much more wonderful then their lifting up was They are destroyed how are they
brought into desolation as in a moment 8. The destruction of the wicked is full of terror how senselesly soever some of them go away all their riches honour and prosperity is pulled from them and in great wrath they are sent out of the world never to see any token of favour again they are adjudged to irrecoverable perdition of soul and body for ever They are utterly consumed with terrors 9. When the wicked are flourishing in wealth ease and honour men do think that God is as it were sleeping but the truth is both the wicked themselves and all who look upon them and do judge them to be happy are in a dream as they shall see when the Lords time is come to execute judgement on them for then all their riches honour pleasure and contentment shall be found nothing but a despicable picture of these things As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Ver. 21. Thus my heart was grieved and I was pricked in my reines 22. So foolish was I and ignorant I was as a beast before thee In the fourth place he maketh a six-fold use of this experience The first is this that by it he is taught how weak and foolish he is in himself and how unable so stand in time of trial and tentation Whence learn 1. Hardly will a man discern a powerful tentatâ—… 〈◊〉 is under it The best sight to be had of the danger oâ—… 〈◊〉 is when it is overcome and gone and look how well pâ—…ed a man is when the tentation is beautified with specious colâ—… of carnal reason so much will he be displeased with it when it is seen and discerned by spiritual light as here we see in the Psalmists experience 2 Much trouble do we bring to our own spirits when we examine Gods dispensations by carnal reason and not by the Scripture and we may thank our selves for the misery which we draw upon our selves as here the Psalmist doth Thus my heart was grieved and I was pricked in my reins 3. So soon as the godly can perceive rheir own error they will no longer maintain it and no man will more shatply censure them for their fault then they will do themselves This is a part of their up rightnesse and ingenuous honesty of heart So foolish was I and ignorant 4. The sin of envy and male-content with Gods afflicting of us and sparing of the wicked hath its own judgement bound upon the back of it for as a soure-leavened vessel turneth all things put into it unto sournesse so doth envy of the prosperity of others make all the good that the Lord doth to our selves uncomfortable and unpleasant unto us for the Word My heart was grieved is in the force of the original My heart was imbittered made soure and leavened 5. Perplexity of minde rising upon the mistaking of Gods providence is like the pain of the gravel in the reines very troublesome till we be rid of it I was pricked in my reines is a similitude borrowed from the bodily pain of the gravel 6. Carnal reason not corrected by Gods Word is beastly ignorance it may bear some shew of reason among foolish men but indeed it is nothing before God but brutish folly I was as a beast before thee Ver. 23. Neverthelesse I am continually with thee thou hast holden me by my right hand The second use of thiâ—… exercise is the acknowledgmenâ—… that hiâ—…â—…nding in grace and Gods obedience depended only upon the Lord by whose powerful susteining of him he was kept from being utterly overcome by the tentations of Satan and from falling from the way of God by the tentation Whence learn 1. The â—…verance of the Saints is not of themselves but of the Lord who doth not forsake them when they of themselves are ready to forsake him but by his power secretly uphold them and keep them fast to himselfe This doth the Psalmist here acknowledge Neverthelesse I am continually with thee 2. â—…hen we have gotten proof of our own folly and weaknâ—… 〈◊〉 deserving then do we most clearly see and confesâ—… 〈◊〉 â—…e and power in preserving of us Thou hast holden me by 〈◊〉 〈◊〉 hand Ver. 24. Thou shalt guide me with thy counsel and afterward receive me to glory The third use is the confirmation of his faith and hope in God for time to come Whence learn 1. The Believer how sensible soever he be of his own weaknesse may be perswaded of his own perseverance by looking on Gods constancy and felt experience of his work of grace in him in time past Thou wilt gâ—… me with thy counsel c. 2. There is an unseparable connexion between walking by Gods direction in the time of this life and our receiving into heaven after this life and he who is resolved to walk by the rule of Gods direction may promise to himselfe to be received into glory immediately after his journey in this life is ended Thou shalt guide me with thy counsel and afterward receive me to glory 3. Albeit the Believer may meet with many doubts and disficulties in his way yet hath he a guide to direct him and a rule to walk by to wit the Word of God revealed in the Church or Sanctuary whereby he may be advised effectually how to walk on his way to heaven Thou wilt guide me with â—…hy counsel Ver. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever The fourth use of this exercise is the setling of his affection and confidence on God as the matter of his satisfactory contâ—…ntment and upholding when all creatures failed him Whence learn 1. As nothing can give true contentment excepâ—… God so God will have us to loose our heart from all creatures and expect no contentment in any of them but in himselfe Whom have I in heaven but thee and there is none on earth whom I desirâ—… besides thee 2. He that seeth Gods sufficiency seeth also tâ—… emptinesse of the creatures and nothing to be in them but whâ—… they have of God A Believer may see that he needeth nothing in heaven or â—…th but communion with God to make him fully blessed 〈◊〉 〈◊〉 I in heaven but thee and there is none 〈◊〉 earth that I dâ—… 〈◊〉 thee 3. As to finde all things to faiâ—… us except God in the time of trial doth serve to loose our affections and confideâ—…e off them so to finde help in God when all things do faile serveth to tic the heare of a Believer strongly to the Lord My heart and my flesh faileth me but God is the strength of my heaâ—…t 〈◊〉 4. When the Believer hath seen his own strength fail him and yet not the lesse doth believe in God he shall finde his sailing heart and fainting courage upholden and his own exhausted strength
publick worship in their several divisions through the land 11. Houses built for meeting of the Lords people to publick worship albeit they be not typically holy as the Temple of Ierusalem was yet do they belong to God as meanes dedicate for maintaining his service and when they are marred it is a wrong done to God and a cause of complaint to God against the sacrilegious spoilers thereof as here we see 12. External troubles are much lighter when the publick ordinances and signes of Gods presence in a land may be had for spiritual comfort but when those are removed every trouble is the more heavy We see not our fignes there is no more any Prophet neâ—…ther any among us that knoweth how long that is publick meanes ordinary and extraordinary which may give us comfort do now cease If it be asked how can this be applied unto the time of the captivity seeing Ieremy Ezekiel Daniel and the Prophet who did write this Psalme by inspiration were living at the beginning of the captivity and after the burning of the Temple It may be answered that Ieremy was carried away â—…o Egypt and the people could not have use of his ministery Ezekiel and Daniel were carried away to Babylon and the poor which remained in the land had none of the Prophets to comfort them yea Ezekiel and Daniel were but now and then imployed of God to utter their prophecies and the multitude of the captives who were to make use of this Psalm were scattered in sundry places and could not have the benefit of their or of any others ministery as they were wont to have and this in speciall maketh the Iamentation to have a ground that the table was drawn from the children the people had not that accesse which they enjoyed before unto meanes either extraordinary or ordinary they had not their former allowance and howsoever in the copies of Ieremiahs prophecie 70. yeares was determined for the peoples captivity yet none of the Prophets at the time of writing this told or could tell them how long time should passe before their desolution should be repaired how long it should be ere the Temple should be builded again and the Prophet by whom this Psalm was endited had no further commission then he speaketh of and so these foresaid expressions may stand with the time of the beginning of the captivity of Babylon Ver. 10. O God how long shall the adversary reproach shall the enemy blaspheme thy Name for ever 11. Why withdrawest thou thy hand even thy right band pluck it out of thy bosome After the lamentation is subjoyned an imprecation against the enemies that God would not deferre to punish them Whence learn 1. Mens patience is much short of Gods long-suffering and forbearance for here it is the speech of a suffering people O God how long shall the adversary reproach when with God it is not yet time to fall upon them 2. The Lords long-suffering patience doth greatly harden the adversaries in their insolent mocking of Gods people for instead of saying Lord how long wilt thou bear with them he saith O God how long shall the adversaries reproach 3. The truly godly can endure their own troubles better then they can bear the open dishonouring and blaspheming of God by occasion of their trouble Therrfore this expression from the deepest sense of his heart doth break forth Shall the enemy blaspheme thy Name for ever 4. Albeit tentations from carnal sense do represent God as if he were idle when he suffers his enemies to trample on his people and on his glorious Name yet faith will not admit of such a thought but dealeth with God by prayer to let his strength and power be so manifest that the world may not think his hand is in his bosome Why withdrawest thou thy hand even thy right band pluck it out of thy bosome This he believeth the Lord shall do and giveth reasons for his hope in that which followeth Ver. 12. For God is my King of old working salvation in the midst of the earth 13. Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the â—…ople inhabiting the wildernesse 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers 16. The day is thine the night also is thine thou hast prepared the light and the sun 17. Thou hast set all the borders of the earth thou hast made summer and winter In the second part of the Psalme the Psalmist doth confirme his own and other believers saith that God would undoubtedly deliver his people and take order with their enemies First from the interest they have in God and God in them Secondly from the experience of sensible deliveries past of his people ver 12. Thirdly from the great work of redemption of his people from Pharaohs tyranny ver 13 14. Fourthly from the Lords seeding his people in the wildernesse ver 15. Fifthly from the Lords sovereignty and disposing of all creatures in the world ver 16 17. Whence learn 1. Relations between God and his Church and in special this that he hath made himselfe King thereof are pawnes of Gods defending his Kingdom and injured subjects and punishing of his enemies for here the Church giveth it for a reason of their hope of delivery God is my King 2. The more time is past since God did avow himselfe King of his Church the more confident may later generations of the Church be to finde new evidences of his royal actions for them and against their enemies God is my King of old 3. New troubles must not make us forget old mercies but rather call them to memory to be made use of afresh as pledges that what he hath done before he will do the like again God is my King of old working salvation in the earth that is such deliverances of his Church as all the earth was witnesse of 4. The delivery of Israel out of Egypt and the destruction of the Egyptians is a pawn unto the Church in every age after that God will destroy their enemies how strong and terrible soever they be and will deliver his Church Thou didst divide the sea by thy strength thou brakest the heads of the Dragons in the waters 5. As all the enemies of the Church are no lesse cruel and savage against the Lords people then unreasonable Sea-beasts and Sea-monsters so can he make their carcases a prey to unreasonable beasts as he made Pharaoh and his Captaines to become food to the beasts of the wildernesse when the Sea did cast up their carcases on the shoâ—…e like sea-wrackt Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wildernesse 6. The Lord will not fail to provide consolation to his Church in her necessity though no probable means do appear as he furnished his people
wrath were reserved for the wicked ver 8. Fourthly he promiseth to praise God continually for casting down the wicked and exalting of the godly ver 9 10. Ver. 1. VNto thee O God do we give thanks unto thee do we give thanks for that thy Name is neare thy wonderous works declare From his thanksgiving Learne 1. The Church of God should take out of his hand every beginning of mercies and deliverances with affectionate and frequent thanksgiving Unto thee O Lord do we give thanks unto thee do we give thanks 2. As the Lord is described in his Word so will he be found in his works to wit near at hand and ready to help his people as they stand in need We do give thanks because thy Name is near for this is the neernesse of Gods Name when his powerful gracious selt presence is answerable to what is said of him in his Word 3. Whensoever the Lord doth shew himself for his Churches comfort he doth it in some wonderful means in one respect or other that is a farre other way then any could have expected That thy Name is near thy wondrous works declare Ver. 2. When I shall receive the congregation I will judge uprightly 3. The earth and all the inhabitants thereof are dissolved I be are up the pillars of it Selah From Davids undertaking to govern the Kingdom well when it came all in his power Learne 1. Possession in part of promises made to us doth give good hope to have the whole of what is promised in possession also for When I shall receive the Congregation presupposeth his certain hope and expectation to have it 2. He that is advanced to a civil Kingdom consisting of people in Covenant with God he hath gotten charge to nourish the Church and to procure whatsoever a King civilly can procure to a Church that his subjects may be all of them Gods Church therefore David saith not When I receive the Kingdome but when I receive the Congregation or the Church 3. Foresight of a charge whereunto a man is likely to be called should make him prepare himself and resolve before-hand for doing the duties of that calling as David did before he was possessed in the Kingdome When I shall receive the Congregation I shall judge uprightly 4. When a land is destitute of godly and gracious Governours the whole countrey is left loose both in the matter of Religion and of civil Justice as was seen in Sauls time before David was setled The earth and all the inhabitants thereof are dissolved 5. Kingdomes and Common-wealths have their pillars whereupon they should stand to wit religious and righteous government for I will judge uprightly in the second verse is as good as I will heare up the pillars thereof in the third verse 6. Those that minde the reformation of a land should be sensible of the desolation of it and have not only will but also skill and place of power to 〈◊〉 matters in a right frame as here the Psalmist after saying The land and all the inhabitants thereof are dissolved addeth I bear up or shall beare up the pillars of it And here whatsoever David speaketh or could say was but a shadow of what is to be found in Christ of whom he is a type For the Kingdom and Countrey is ill guided where Christ doth not reign but whâ—… people do subject themselves to him he sets the Kingdom oâ—… Countrey upon true pillars and sustaineth all by his power Ver. 4. I said unto the fooles Deal not foolishly and to the wicked Lift not up the horne 5. Lift not up your horne on high speak not with a stiffe neck In the third place he calleth to minde his own prophecy of the change of affairs and advertisement given by him before to his adversaries not to behave themselves so insolently as they did Whence learn 1. Even in time of trouble the godly by the light of Gods Word may be enabled to foresee and prophecie of the overturning of the wicked from the top of their preserment I said unto the fools Deal not so foolishly saith the Psalmi 2. When the prophecie uâ—…ed according to Gods Word is like to take effect it is no small comfort for beleevers to call to remembrance acts of their beleeving before-hand what they do see in their own time I said to the foolish Deal not so foolishly is a sort of triumph over his enemies here 3. Such as are acquaintâ—…d with true wisdom do justly account all wicked men to be fooles forsakers of Gods teaching and followers of their owne wit and will to the ruine of their own bodies soules houses and same I said unto the fooles 4. The fruit of a wicked mans prosperity is pride vain-glory audacious boasting against the godly wherein they grow more and more insolent against all warnings of Gods Word as this reproof importeth Deal nâ—… foolishly lift not up the horn list it not on high speak not with a stiffe neck Ver. 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Iudge he putteth down one and setteth up another From the first reason of his admonition unto the wicked Learne 1. As the cause of mens pride in a wicked course is tâ—… forgetting of God and of his government in the world on the one hand and a strong conâ—… of their own ability to coâ—… 〈◊〉 designes by their own wâ—… power and industry oâ—… the 〈◊〉 theâ—… hand so the way of wisdom to remedy the evil is to consider that God doth govern the world and that men are nothing but what he pleaseth to make of them Promotion cometh neither from the East nor from the West nor from the South that is howsoever or from whence soever preferment to places of power in the world seemeth to come yet the disposing of places is from a higher hand 2. Places of power and preferment are disposed of only by the wise and righteous pleasure and determination of the supreme Ruler of the world But God is Iudge He opposeth God the Judge his determination unto all the appearances from second causes 3. As God hath a minde for the glory of his grace to try or to correct or to comfort and imploy some men in his service so he putteth them down or setteth them up and as he hath a minde to have the glory of his justice on other some so he setteth them up or putteth them down God is Iudge he putteth down one and setteth up another Ver. 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them From the second reason of the admonition given to the wicked Learn 1. As the Lord doth wisely distribute his benefits and temporal comforts among men to testifie his goodnesse to his creatures so
also afflictions and calamities are measured our by him unto men to restifie his justice and indignation against sin For in the hand of the Lord is a Cup that iâ—… a measure of affliction proportioned unto them for whom it is prepared 2. This measure of affliction ordained for each man is prepared for the time appointed like drink ready for the mouth of him to whose head the cup shall be put it is a cup with wine in it in Gods hand ready to be set to any mans head be pleaseth 3. The affliction is like strong wine quietly piercing through all the mans veines who drinketh it and cleaving fast unto him The wine is red 4. The Lord hath as it were â—…oth hot and cooling waters whereby he doth mitigate the Cup 〈◊〉 calamities to some and increaseth the sense of his fiery inâ—…nation unto others It is full of mixture or it is perfectly mixed as the case requireth 5. What is each mans measure of calamities how mixed when it is executed all is in Gods dispensation He poureth forth of the same into the mouth and â—…lly of every person as he pleaseth 6. The calamities of the wicked do follow oft-times alter that the godly have drunk the first draughts of the Lords Cup It is toward the bottom and drâ—…ga when the wicked drink the hottest wrath and heaviest indignation is reserved for them and none of them shall escape how long soever their judgement shall be delayed But the dregs thereof all the wicked of the earth shall drink 7. The wicked shall be no lesse accessory to the drawing on of their own calamities then he that wringeth the dregs to draw out more liquor for himself to drink is accessory to his own drunkennesse and damage The dregs thereof all the wicked of the earth shall wring them out and drink them their vanity pride greedinesse lust ambition envie and pleasant courses of sinning wherein they delight themselves while they are drinking in iniquity as an oxe doth water shall be their destruction as in the point of merit so also in the point of meanes of their owne overthrow Ver. 9. But I will declare for ever I will sing praises to the God of Iacob 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted In the last place he promiseth to make this holy and wise dispensation of justice upon the wicked and mercy toward the godly the matter of his song in Gods praise Whence learn 1. However matters seem to go how deep soever the godly drink of the cup of calamities yet the beleevers in God shall ever have matter of joy in God and praising of him But I will declare for ever saith the Psalmist I will sing praises to the God of Iacob yea sanctified affliction shall be a part of their joy and their praising of God 2. It doth delight the godly to be in the same Covenanr and of the same faith with those that are commended by God in the Scripture I will sing praises saith he to the God of Jacob. 3. As a sincere heart doth resolve never to weary in Gods service so may it be assured never to want matter of great joy in Gods service for 〈◊〉 he hath said I will declare for ever then he addeth I will sing praises to the God of Jacob. 4. It is the Magistrates part as they have authority in their supreme or subordinate places to cut short the power of wicked men All the hornes of the wicked also will I cut off saith David which promise he did not cease to execute by turning every man indifferently whom he did not judge to be regenerate out of his place but by taking course how every man whom he found in place should be bound to apply his power for the good of Religion and Justice as the history of Scripture doth shew and by this meanes especially did David reform the Church of Israel and this was the way of his true policy to cut off all the hornes of the wicked not to kill or banish or forfeit or put from all place of power and trust all those leading men who did oppose and maligne him under King Saul but by causing them all to concurre with him to set up true Religion and bring up the Ark to Mount Sion and to administer justice unto the subjects in their several places Thus by binding all men to Religion and Justice and ordaining that wickednesse should have no horne or power for it but all bound to be against it He cut off all the hornes of the wicked And because the civil Magistrate or Ecclesiastical Governours are able to do in their Courts externally not so much as were need the real effecting of what here is undertaken by David belongeth to the Antitype Christ for he only can say and make his words good All the hornes of the wicked will I cut off 5. The godly shall be victorious over all their wicked opposers and righteousnesse shall bear them better out and shall purchase more help and power unto them then any course the wicked do take to have their power established against them The hornes of the righteous shall be exalted PSAL. LXXVI To the chief Musician on Neginoth A Psalme or Song of Asaph THis is a Psalme of praise given forth upon occasion of some great deliverance of the Church such as was that when Sennacheribs hoste was destroyed or some other like overthrow given to the enemy The summe of the Psalme is this the Lord is glorious in hiâ—… Church and greatly to be praised by his people set down ver 1 2. The reasons given for this are six the first ver 3. the second ver 4. the third ver 5 6. the fourth ver 7. the fiâ—… ver 8 9. the sixth ver 10. the use whereof with a reason for it is set down ver 11 12. From the Inscription Learne 1. The visible Church haâ—… need to be stirâ—…ed up to the work of thanksgiving unto and praising of God no lesse then to any other duty for this duty is 〈◊〉 lesse needful no lesse spiritual no lesse difficult and disagreeiâ—… with our carnâ—…l and corrupt natural inclination then any othâ—… duty anâ—… usually is more neglected and more slighted then 〈◊〉 point of worship although frequent occasion and cause be givâ—… unto It therefore it is oftenest called for of any If we compâ—… this title wâ—…th others this is a Song 〈◊〉 Psalme taught to 〈◊〉 Church to stir her up to the praising of Goâ—… 2. God had 〈◊〉 Psalmists more sweet Singers in Israel then one Davids 〈◊〉 is not prefixed here and the matter is most suitable to a laâ—… time then his 3. We are not to be curious about the Penâ—… of Canonick Scripture The first Author is he to whom 〈◊〉 must look most and rest upon him For concerning all 〈◊〉 Hebrew â—…ible we are taught by Christ and his Apostles thâ—… 〈◊〉 was all given by
inspiration and that the holy Writers spokâ—… 〈◊〉 they were moved by the holy Spirit for here it is not cerâ—… whether Asaph was the name of the Writer of it or wheâ—… Asaph be the name of the order of such of Aarons posterity 〈◊〉 were 〈◊〉 unto the Church and had the charge 〈◊〉 the Musick to whom this Psalme was committed for 〈◊〉 Churches use as many more Psalmes in Davids time and â—…ter it also were A Psalme or Song of Asaph or to Asaph 〈◊〉 words may beare both alike Ver. 1. IN Iudah God is known his Naâ—… great in Israel 2. In Salem also is his Tabernacle and his dwâ—…ling place in Sion From the summe and scope of the Psalme sâ—… down 〈◊〉 Learne 1. Albeit God be in some sort known in all the 〈◊〉 because of the works of Creation manifesting some way tâ—… visible excellencies of God yet is he most of all made manifest to his visible Church where his Word doth sound and his Works are best interpreted In Iudah God is known 2. Where the knowledge of Gods Name is most revealed there should he of duty be most glorified for albeit Israel many times did not understand did not acknowledge him but were more ignorant and neglective of him then the oxe or asse were of their Owners and Masters crib yet daily among them he manifested his great majesty and sometime he made them all acknowledge it and of duty alwayes they should have magnified his majesty and so his Name is great in Israel 3. The Lord doth provide alwayes a place where his Church may visibly professe his Name and worship him he will not want a place where he hath a people in Covenant-bond unto him In Salem is his Tabernacle 4. It is a great glory to the place where God is worshipped for there also doth he make his residence In Salem also or Ierusalem is his Tabernacle and his dwelling place in Sion 5. It is not for the worthinesse of any people or place that the Lord is among them or manifested there but it is his own free choice among whom and where he will reside The place where the vile Canaanite had been and the place longest possessed and abused by the Canaanite will he choose for his chief dwelling he will turn the Canaanites Salem to be Ierusalem and the strong hold of the Jebusites to be the place of his Temple therefore saith he In Salem rather then Ierusalem is his Tabernacle and his dwelling place in Sion Ver. 3. There brake he the arrowes of the bowâ—… the shield and the sword and the battel Selah The first reason of Gods praise is taken from the Lord fighting at Ierusalem against the enemies of the Church and discomfiting of them Whence learn 1. The greatest overthrow given to armies will be found in their fighting against God Church There in special manner brake he the arrowes of the bowe c. 2. In the deliverance of the Church the Lord will be seen to do all the work There brake he the arrowes 3. As there is no meanes or instrument fit to destroy men which the enemie will not make use of against the Church so there is no weapon formed against her which shall prosper when she doth reliâ—… on her Lord There brake be the arrowes of the bowe the shâ—…ld and the sword and the battel Ver. 4. Thou art more glorious and excellent thâ—… the mountains of prey The second reason of Gods praise is because he is more glorious then all the Kings and Kingdomes of the world wherein the cruel and beastly raging enemies of his Church have their strength and strong hâ—…los Whence learn 〈◊〉 Those Kingdomes and Powers which do not subject themselves to God or Christ the King of Saints are to be esteemed of as mountains where wilde and ravenous beasts do lie every one of them according as they are more mighty oppressing the weaker for they are called here Mountains of prey or Powers maintaining all oppression as mountains give shelter to ravenous beasts which live upon prey 2. Whatsoever excellency is to be found in the Kingdomes of the world wherein men do glory as wisdom riches strength multitude courage or what else can be imagined is all nothing to the matter of gloriation which the Church hath in God Thou saith the Psalmist unto God art more glorious then the mountains of prey Ver. 5. The stout-hearted are spoiled they have 〈◊〉 their sleep and none of the men of might have found their hands 6. At thy rebuke O God of Iacob both the chariot and horse are cast into a dead sleep The third reason of Gods praise is because he did evacuate and make of no use unto the enemie whatsoever they did put their confidence in Whence learn 1. Whatsoever strength courage wit or any other point of perfection any man hath God who gave it can take it away when he pleaseth yea can make it a meanes of hardening his heart in carnal confidence to engage him in a businesse for a mischief to him that he may lose all whereunto he leaned The stout-hearted are spoiled they have slept their sleep and none of the men of might have found their hands that is God hath made the couragious and strong to be found feeble and weak and unable to save their own goods or lives 2. Albeit the Church hath no strength in her self yet the Lord can with a word of his mouth do all her work and defeat her enemier At thy rebuke O God of Iacob they are caâ—… in a deep sleep 3. The more powerful wise and stout the enemies of Gods Church be the more should the Church relie upon God and the more glory doth the Lord get in overthrowing them Therefore the stout-heartedmen of might châ—…ariots and horse are here mentioned Ver. 7. Thou even thou art to be seared and who may stand in thy sight when once thou art angry The fourth reason of Gods praise is because he is so terrible that none can stand before him when he is angry Whence learn 1. When the Lord doth smite the wicked he doth waâ—…n his own people to stand in awe therefore doth the Church make use of what is set down before Thou â—…ven thâ—… art to be feared 2. Only God is to be feared lest we offend him and no mans anger is to be feared in comparison of provoking God to anger Thou even thou art to be feared and no regard unto nor mention of any other to be feared in comparison of him 3. Man against man may stand and wicked men in the time of Gods patience may stand but when the time cometh of Gods judging and letting forth his wrath upon his enemies none can escape his hand Who may stand in thy sight when onâ—…e thou art angry 4. The terror of the Lord against his â—…oes is the comfort of his people and the matter as of his praise so of their singing and rejoycing as here is to be seen Ver. 8. Thou didst
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
which might procure such a de sertion and sense of wrath as we do lie under I communed with my own heart and my spirit made diligent search 5. Albeit it be possible when all the former meanes are used and diligent search is made by our conscience what may be the reason of our hard exercise that for all that we finde no consolation no ease nor event yet the use of these meanes will witnesse for our wise and upright dealing and be evidences of our endeavour and diligence in duties as here we see the Prophet to make mention of his diligence for this end 6. Albeit it be no strange thing for a wounded spirit to have suggestions cast in for overthrow of saith yea to have sense of wrath speaking no lesse then what the tentation unto desperation doth alledge yet the nature of faith is such that it cannot yield but must fight against the tentation as a thing which cannot be true cannot be admitted as this disputation of the Psalmist doth give evidence Will the Lord cast off for ever and will he be favourable no more 7. The Lord may seem to cast a mâ—…n off and to stop the course of his wonted favour toward him but this exercise is only for a time It is not possible that God should cast off for ever the soul that cannot endure to be thrust from him It is not possible that God should not be favourable to such as have had experience of his favour and do long to have new proofes thereof Wil the Lord cast off for ever will he be favourable no more Which question Will he do so and so is thus much in effect as if he had said it is not possible that the Lord should do so albeit it seem he will do so 8. When the conscience of sin doth make objection against faith then faith makes its defence in Gods mercy and the constancy of the course of mercy where grace is begun to runne yea faith will not yield to a contrary thought Is his mercy clean gone for ever 9. The troubled conscience hungering after the sense of mercy hath not onely Gods merciful nature and Gods constancy in his good will but also his promises to lean unto for supporting of it selfe Therefore after mentioâ—… made of Gods favour and mercy he mentioneth here his promise also 10 It is possible that for a time no promise do occurre to a wounded spirit which is fit for its present condition or at least no promise which it dare or is able to apply yea it is possible that the conditional frame of the promises being made to such as are so and so qualified may seem to pertain nothing to the troubled conscience yet faith will not quit its interest in the propromise but will expect good according to the promise at last Doth his promise faile for evermore 11. As it is the Lords nature to be gracious to such as come to him in the sense of their unworthinesse so faith layeth hold on him as gracious and will never admit a suggestion of any change in him whatsoever seem to be in his dispensation Hath God forgotten to be gracious this is to faith an absurdity and impossibility 12. The compassions of God toward the miserable when they come before him are like a running fountain that cannot restrain it selfe yet may it seem to be shut up and wrath and displeasure to run in the place thereof when God is pleased to exercise his childe with the sense of wrath against sin but faith will not admit this seeming for a certainty Hath he in anger shut up his tender mercies This is a saying which a Believer must abhorre to give way unto and yet may be assaulted with and brangled and weakened by the tentation of it Ver. 10. And I said This is mine infirmity but I will remember the yeers of the right hand of the most High 11. I will remember the works of the Lord surely I will remember thy wonders of old 12. I will meditate also of all thy works and talk of thy doings In the third place is set down the begun victory of faith wherein the believer checketh himselfe for hearkening so much unto sense for admitting the suggestions of misbelief to come unto a disputation and resolveth to make use of the grounds of faith and of his former comfortable experiences ver 10. and of the wonderful dealing of God with others his Saints before ver 11. and to settle his saith on Gods Word confirmed by his works and to set himselfe to give glory unto God ver 12. Whence learâ—… 1. In the inward exercise of Gods children after a whiles darknesse cometh light after grief comfort and after wrestling cometh victory as here we see 2. The trouble and disquietnesse which cometh from fear of utter rejection from God is from the root of natural unbelief and in lack of the strength of faith This is my infirmity saith he as being now assured that matters were nor as they seemed to him concerning Gods merciful affection to him 3. Weaknesse of saith and fear of utter wrath is a sicknesse whereunto Gods children are subject but a sicknesse whereof they will certainly recover a sicknesse not unto death This is my infirmity 4. Our event from inward trouble and our victory over it doth begin at a right sight of our own weaknesse of our own faults and of a right judging of our selves for them And I said This is my infirmity 5. The remembrance of the experience of former changes which we have found wrought by Gods great power doth serve to make us both patient under a sad condition and hopeful to come out of it I will remember the yeers of the right hand of God 6. Albeiâ—… we do not see how our comfort delivery and event from trouble shall come yet may we finde solid ground to expect that it shall come if we consider aright Gods sovereignty over all creatures that he is most High and the omnipoteney of his right hand and his continuance being the eternal unchangeable one and the same from year to year from age to age I will remember the yeares of the right hand of the most High From this ground he doth expect that he shall have experience yet again of the omnipotency of a Sovereign and constant God working for his consolation 7. When faith beginâ—…th to recover after its infirmty oâ—… sicknesse it will make use of memory medâ—…tation judgement 〈◊〉 speech which were all bound up before I will remember 〈◊〉 and talk 8. We must not think to come out of perplexity out of sense of wrath out of trouble of conscience out of hard exercises of faith by having great consolations high and ravishing joyes of the Spirit at the first hand but must be content to come creeping out of our trouble by litle and litle for here the Psalmist under the deepest sense of Gods displeasure must use all ordinary meanes and wrestle with bitter
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
his own Name on the sinner whatsoever be his priviledge and though he were never so neer to God in external priviledges So a fire was kindled against Iacob and anger also came up against Israel 3. Misbelief is a more grievous sin then men do esteem of it for it calleth Gods truth mercy goodnesse power constancy and all in question and even his justice amongst the rest which if the misbeleever did consider he would not provoke justice against himself by this sin Wrath came up against Israel because they believed not in God 4. They do not believe in God who study not to depend upon him for salvation and for whatsoever is necessary to them for salvation yea they who do not believe that the Lord shall bring them out of every strait in a way most serving to their welfare and for his own honour do not believe in him for salvation so solidly as he requireth of them They believed not in God saith he and trusted not in Gods salvation 5. The more meanes encouragements helps and props to support a mans faith are furnished of God the greater is the sinne of unbeliefe in him As the Israelites misbelief was the greater for Gods miraculous bringing of water out of the rock and Manna from the clouds as here the Israelites misbelief is aggravated thus They trusted not in his salvation though he had commanded the clouds and rained down Manna 6. Man liveth not by bread but by the efficacious Word of God It is so easie for God to rain down victuals out of the clouds as to make them grow out of the ground let him say the Word and it is done He commanded the clouds and opened the doores of heaven and rained down Manna on them to eat 7. The Lord doth provide well for his own redeemed people what the earth doth not yield unto them he maketh the heaven one way or other furnish unto them as when the Israelites wanted the corne of the earth the Lord gave them of the corne of heaven so that man did eat Angels food not that there is corne in heaven or that Angels do eat any corporal food but manna is so called for the excellency of the food that it might have served for food to Angels if they had any need of food 8. The more excellent the benefit is which God giveth the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh as we see in Israels sinne who did not esteem of Manna as they should have done had the Lord sed them with dust of the earth or roots of grasse be any other mâ—…n thing they should have had no reason to complain but when he giveth them a new food created every morning for their cause sent down from heaven as fresh furniture every day of such excellent colour taste smell and wholesomenesse what a provocation of God was it not to be content now in special when he gave them abundantly of it He sent them meat to the full Ver. 26. He caused an East-winâ—… to blow iâ—… 〈◊〉 heaven and by his power he brought in the Soâ—… winde 27. He rained flesh also upon them as dust and feathered fowles like as the sand of the sea 28. And he let it fall in the midst of their camâ—… round about their habitations 29. So they did eat and were well filled for he gaâ—… them their own desire Here the Lord being tempted by a murmuting and unthankfull people to refute their suspicion of his power sendeth theâ—… the most delicate flesh that could be found in the world quailâ—… in abundance till they were all filled Whence learn 1. Tâ—… Lord that he may shew what regard he hath to satisfy good and lawful desires doth sometime grant unto men their unlawfull and unreasonable desires that holy desires may be the better entertained and constantly followed till they be granted as appeareth by the Lords granting of the unreasonable desire of the Israelites after flesh 2. The Lord hath the Commandement of the windes to make them blow from what aire and in what measure he pleaseth He caused an East-winde to blow in the heaven and by his power he brought in the South-winde 3. The Lord can gather so many creatures as he mindeth to make use of at his pleasure he can gather birds and fowles and make their flight longer or shorter as he pleaseth and make them light and fall where he pleaseth and can bring near to mans hand what he hath a mind to give unto him He rained flesh also upon them as dust and feathered fowls like as the sand of the sea and he let them fall in the midst of their camp round about their habitations 4. As the Lord doth grant lawful desires in mercy so also doth he grant sinful desires in wrath So they did eat and were filled for he gave them their own desire 5. When the carnal heart doth meet with the object of his lust he falleth upon it as a beast doth without fear of God or moderation of affection They did eat and were well filled for be gave them their own desire Ver. 30. They were not estranged from their lustâ—… but while their meat was yet in their mouthes 31. The wrath of God came upon them and sleâ—… the fattest of them and smote down the chosen mâ—… of Israel 32. For all this they sinned still and believed not for his wondrous works 33. Therefore their dayes did he consume in vanity and their yeares in trouble In the sixth place he setteth down their impenitency continued in and the Lords judgements poured out one after another upon them Whence learn 1. Sinful lust is unsatiable even when the body is overcharged with the service of it To lust sinfully is a snare but to continue in the slavery of lust is a felling of a mans selfe and a wedding of him unto that lust such was the sin of the carnal Israelites They continued in their lusting and repented not albeit they â—…t time to repent they and their lust did not discord They were not estranged from their lust 2. When men will not be enemies to their own sinful lusts they do provoke the Lord to become enemy to them and to poure wrath on them in the very act of their sinning While their meat was yet in their mouthes the wrath of God came upon them 3. Such as are most head-strong in sinne and take to themselves most liberty to sin and do give example most unto others to sin shall be most notoriously punished High places and eminency in power as it doth not lessen sin but aggravate it so doth it not exempt from judgment but procuâ—…eth that it should be augmented rather as is to be seen here in the punishment of the Nobles and great men in the camp of Israel The wrath of God came upon them and slew the fattest of them and smote down the chosen men of Israel 4. Such is the perversenesse of
set down to wit overturning of the outward face of Religion destruction of their lands cities and estate killing of them in abundance and want of burial when they are dead 3. As not by outward prosperitie so also not by outward calamities is the love of hatred of God to be known the same sort of outward dispensation may befall both The dead bodies of thy servants they have given to be meat to the fonâ—…es of heaven 4. No tempered wrath hot calamities whatsoever can separate the Lords children from Gods love and estimation of them nor untie the relations between God and them for here albeit their carcases fall be devoured with the fowls of the heaven and beasts of the earth yet remaine they the Lords servants and Saints under these sufferings The dead bodies of thy servants c. the flesh of thy Saints 5. The slaughter of the Lords people and the scattering of such as escape of them may be so great when his anger is kindled against them that none may be found to bury the slaine but the dead may lie unburied Their blood have they shed like water round about Jerusalem and there was none to bury them 6. Nothing is to be expected of Gods enemies towards Gods people when they fall in their hands but savage cruelty and barbarous inhumanity for which they are to answer unto God to whom the complaint of the living and the cry of the blood of the slaine doth call for vengeance as the experience of the Lords people in this place doth teach Ver. 4. We are become a reproach to our neighbours a scorne and derision to them that are round about us From the third part of the complaint and lamentation Learn 1. In the day of Gods displeasure against his people yea in the day of the trial of the faith and patience of his people no wonder that such as should most pity our calamity and be comfortable unto us rejoyce to see us in misery yea and make our calamity a matter of reproach to us a matter of scorne and derision of us for here it is said We are become a reproach to our neighbours a scorne and derision to them that are round about 〈◊〉 2. When God doth afflict his people all their priviledges and the Religion which they professe do become contemptible and ridiculous to the ungodly who do not esteem either of Gods ordinances or of his people but when they are adorned with outward prosperity The Lords people were seared and honoured by them that were about them when God did fight for them and countenanced them but now they lament We are become a reproach to our neighbours a scorne and derision to them that are round about us 3. To be mocked in misery and specially of them by whom we should be comforted is amongst the saddest passages of our affliction Therefore here is this part of their lamentation set down after the formerly mentioned misery as a load above a burden and that which did imbitter their sorrow most of all because it did reflect upon their Religion their faith their interest in God as if all had been ridiculous Ver. 5. How long LORD wilt thou be 〈◊〉 gry for ever shall thy jealousie burne like fire From the fourth part of the lamentation Learn 1. The Lords displeasure and anger against his people is more heavy to them then all the calamities which have lighted on them How long wilt thou be angry putteth the capstone on their prison-house 2. Guilty consciences cannot but apprehend wrath when their plagues are heavy yea they cannot escape a conflict with the fear of everlasting wrath when his hand doth lie long upon them How long Lord Wilt thou be angry for ever 3. When Gods people do fall from their matrimonial Covenant with God and their heart and eyes do go a whoring after idols no wonder the Lord be jealous and his wrath for this be most hot and be like to devour unto utter destruction Shall thy jealousie burne like fire 4. Whatsoever hath been our calamity whosoever have been the instruments of our misery yea how great soever our provocation of Gods anger hath been it is wisdome as to expound all the malice and cruelty of men to be the effects of Gods anger and jealousie and that his anger and jealousie is kinled by our sinnes so to runne to God and lament the whole matter before him and deprecate his wrath as the Church doth here How long Lord Wilt thou be angry for ever Ver. 6. Poure cut thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name 7. For they have devoured Iacob and laid waste his dwelling place In the latter part of the Psalme is their prayer and first for justice and vengeance on their enemies Whence learn 1. Albeit it be not lawful for us in our own quarrel to pray against our enemies yet in the Churches quarrel in the Lords quarrel it is lawful to pray in general against the incorrigible and desperate enemies of God and his people as here the Church is taught 2. Albeit temporal judgements may overtake Gods visible Church when the open enemies of Gods people and of his true worship are spared yet at length the fulnesse of wrath is reserved for the ungodly one and all Poure out thy wrath upon the heathen that have not known thee 3 Prayer to God and invocation of his Name upon all occasions as Gods honour and mens necessities and duties publick private and secret do call them to come before him is a mark differencing Gods people from the ungodly whether professed or real heathens and a mark of such as shall finde mercy distinguishing them from the object of Gods wrath Poure out thy wrath upon the Kingdomes that have not called on thy Name 4. Unto the tight worshipping of God the true knowledge of God is required for how shall men call upon God in whom they believe not whom they know not or whom to know they care not Therefore such as are strangers from God here are described by this They have not known thee they have not called on thy Name 5. The members of a visible Church may be scattered one from another that they cannot in one place joyntly and professedly enjoy publick Ordinances as here Iacob is devoured and his dwelling place laid waste 6. The heaviest article in the ditty of the ungodly is their being either accessory to or active in the overthrow of Gods people Poure out thy wrath on them for they have devoured Iacob and laid waste his dwelling place Ver. 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low 9. Help us O God of our salvation for the the glory of thy Name and deliver us and purge away our sinnes for thy Names sake 10. Wherefore should the heathen say Where is their God let him be knowne among 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
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
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
one another to this duty for this was pointed at in the use of the trumpets Blow up the trumpet 3. We ought to acknowledge that we are subject to various changes and alteration of conditions in this life and that all these changes are sanctified unto the Lords people and that new consolations may be expected from God one after another to season the darknesse and nights of our affliction and we should consecrate our selves anew from time to time to God and give him the first part and flower of our time yea should study that all our time in all changes whatsoever may be spent in his service for thus much did the solemnities in their new Moones hold forth Blow up the Trumpet in the new Moon 4. We ought to acknowledge that we are strangers here in the world and we have no certain dwelling-place but that we are in our sojourning depending upon Gods provision for us and protection of us expecting the time when we shall appear before him and shall be put in possession of those mansion-places pâ—…epared for us wherein we shall have fulnesse of joy and God constantly present with us and that in the mean time we should study to rejoyce in the tiches of the Lords goodnesse to us in our Redeemer for this in substance was hâ—…ld forth in those solemn feasts and in special in the feast of Tabernacles Blow the Trumpet in the time appointed on our solemn feast-day Ver. 4. For this was a statute for Israel and a law of the God of Iacob 5. This he ordained in Ioseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not The Church giveth two reasons of the exhortation cheerfully to glorifie God in the observation of his appointed ordinances and solemn convocations One is because God did institute and command this solemn rejoycing in him ver 4. The other is because he appointed it after the bestowing on them of a great 〈◊〉 out of Egypt from their bondage under strangers and people of an uncouth language ver 5. From the first reason Learn 1. It is a sufficient motive for observation of any religious action that God hath ordained it and no lesse authority then divine can warrant a man in the matters of Religion therefore it is said here For this was a statute for Israel and a law of the God of Iacob As none may appoint acts of religious worship but God so also none may alter nor abrogate them except God himself only For they are statutes and lawes of the God of Iacob 2. The Ordinances of Religion appointed of God as they are witnesses of his will how he shall be served and witnesses of his good will toward us and care of us to have us saved so a so are they witnesses of our faith and obedience to testifie for us or against us as we mâ—…ke use of them This he ordained in Ioseph for a testimony 3. The greatnesse of the work of Redemption the powerful manner of bringing it to passe and the misery wherein we were before we were delivered should augment our joy and thankfulnesse to God and 〈◊〉 our tie to his worship and service as the force of the Churches reasoning here doth teach for the Lord went through the Egyptians and over their belly as a mighty Conquerour when he reâ—…emed his people and delivered them from the servitude of a people of a strange language therefore they were bound joyfully to keep his solemn Ordinances He ordained this for a testimony saith the Church when he went through the land of Egypt where I heard a language which I understood not Ver. 6 I removed his shoulder from the burden his hands were delivered from the pots 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah In the second part the Lord speaketh and putteth his people in minde of his kindnesse to them in their delivery from Egypt ver 6. and of his wife care of them in the wildernesse ver 7. And how he câ—…aved nothing of them but that they should keep close to him and not go after idols ver 8. 9. First because he is God all sufficient Next because he had entered in Covenant to be their God Thirdly because he had given proof what he could do for them by their delivery out of Egypt And lastly because he was ready to make them fully blessed upon their willingnesse to receive his offered goodnesse ver 10. And then he shewes what an evil meeting they gave him From the renewing the memory of their delivery out of Egypt ver 6. Learn 1. For right taking up of the benefit of our Redemption whether spiritual or bodily the heavinesse of our yoke and basenesse of our slavery must be called to minde I removed his shoulder from the burden and his hands were delivered from the pots for Israel were as pioneers and scullions in Egypt basely employed in carrying straw and morter to make brick as most abject slaves and this resembleth the condition we are in by nature under the slavery and burden of sin and misery 2. God only is the Redeemer of men from whatsoever evil condition no instruments which God doth use must intercept his glory none can ease our burden nor cleanse our hands but God only I saith the Lord removed his shoulder from the burden and hands from the pots From the Lords wise care of them when they were come out of Egypt ver 7. Learn 1. After delivery of us out of the state of misery other particular troublesome passages may meet us as did meet Israel at the red sea when they came out of Egypt and we may fall into new troubles for a little as they did 2. God who delivereth us from the state of misery must also deliver us from particular miserable cases or miserable conditions yea and being called upon by us in our misery he will deliver us as he did Israel Thou calledst in trouble and I delivered thee 3. It is Gods wise disposing that nâ—…w trouble should bring to minde our former delivery and our deliverer and should presse us to pray to God and make way for a new experience of delivery as here we see 4. The more the Lord doth manifest himself from heaven for us and against our enemies the greater is our obligation as Israels obligation was augmented when at their prayer in the red set the Lord by thunder out of the black cloud against the Egyptians following them did declare himself for Israel I answered thee in the secret place of thunder 5. It is an evidence of the Lords care of his people to put them to the trial of their faith and sincerity of affection to God that so they may either finde their former profession and opinion of themselves solid and upright or finding it otherwayes may be humbled and repent and become more
short prayer wherein the oppressed servant of God prayeth that God would put order unto the government of his people and redresse the wrongs done to them Learn 1 Albeit the oppressed servants of God cannot finde justice at mens hands yet there is help to be had from God and prayer shorter or longer as the Lord furnisheth unto them must they seek their ease of minde and comfort Arise O God judge the earth 3. When Magistrates or Rulers do oppresse Gods people private persons may not go beyond their bounds but must have their recourse to God that he may set matters that are wrong in a better condition as here the Psalmist doth 4. As the Church of God among the Jewes was acquainted with the prophecies of the enlargement of the Church and Kingdom of God among the Gentiles and upon this ground prayed that he would not suffer his interest in his people then to decay by the malice of men so may the Lords Church in any place or time upon the same ground pray for the like mercy for still the reason holdeth that God who is about to enlarge his Kingdome will not lose what he hath already and so to pray Arise O Lord judge the earth for thou shalt inherit all nations Amen PSAL. LXXXIII A song or Psalme of Asaph THis Psalme agreeth with such a condition of the Church as we read of in the dayes of Iehosaphat 2 Chron. 20. and serveth to comfort the Church in the greatest conspiracies of her enemies against her The Psalm hath two parts In the former the Church doth cry to God to shew himselfe for his people ver 1. and complaineth of their conspiracy and preparation to come against her ver 2 3. and of their purpose to root out the Lords people ver 4 5. specifying a number of nations who were upon the plot ver 6. 7 8. In the latter part they pray that judgment may so befall them as befell other such their enemies before who enterprised the same enterprise ver 9 10 11 12. In particular that the whole host may be overturned and consumed ver 13 14. and the remnant may bee chased and scattered ver 15. and ashamed and confounded for ever ver 16 17 that so God may have the mâ—… glory among them ver 18. Ver. 1. KEep not thou silence O God hold not thy peace and be not still O God From his cry to God to let forth a word for his people in this strait Learn 1. The Church may be in such a strait as if God do not speedily interpose himselfe she cannot but be swallowed up of her enemies quickly as here we see 2. Sense of danger putteth an edge on prayer and kindleth affection in it Keep not silence O God hold not thy peace and again O God be not still 3. The Lords uttering a word of comfort to his people and of terror to his enemies in the extremity of danger will satisfy his Church and do all her work Be not silent hold not thy peace be not still is the summe of all she craveth for let him speak and it shall be done Ver. 2. For lo thine enemies make a tumult and they that hate thee have lift up the head 3. They have taken crafty counsell against thy people and consulted against thy hidden ones From their complaint of their enemies preparation to come against them Learne 1. The enemies of Gods Church are the enemies of God bearing the same affection to God and to them that are reconciled to him For lo thine enemies that hate thee make a tumult 2. The more din the enemy makes the more insolent he is the higher he lifteth his head he is the more near to be knockt down by Gods appearing for his people against him Keep not silence for thine enemies make a tumult they have lifted up the head 3. The chief enemies of the Church are not the silly and simple sort of people but the most subtile politicians usually whose heads are most fit for Satans devices against Gods people They have taken crafty counsell against thy people 4. The true children of God his secret ones who in the sense of their own weaknesse do shelter themselves under Gods wings and do glory in him are the special object of the malice of Satan and of his wicked servants They have consulted against thy hidden ones 5. Against the craft and policy of enemies the Church hath nothing in her selfe to oppose but doth run to God who can easily disappoint all the enemies plots as here we see ver 4 5. Ver. 4. They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance 5. For they have consulted together with one consents they are confederate against thee From their purpose to root out Gods people Learn 1. No lesse will satisfy the enemies of Gods Church then extirpation and abolishing of the Church Let us cut them off from being a nation that the name of Israel may be no more in remembrance 2. When the Church is least 〈◊〉 and least able to defend her self the wicked encourage and strengthen one another in an evill course against heâ—… They have said one to another Come let us cut them off 3. Although the wicked be at enmity one against another yet they will all agree together to overthrow the Church They have consulted together with one consent saith he they are consederate against thee 4. This consideration that the conspiracy against the Church is a conspiracy against God whose people the Church is is very comfortable in the Churches extremity They are confederate against thee Ver. 6. The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amelek the Philistines with the inhabitants of Tyre c 8. Ashur also is joyned with them they have holp â—…n the children of Lot Selah In the reckoning up of the several nations conspired against Israel Learn 1. When the Church looketh upon the multitude of her enemies and their confederacy and their resolution to destroy her she should gather grounds of hope to be helped so much the more and so much the sooner for this is the Churches argument of hope to be helped here 2. In the persecution of the Church no wonder to see false brethren to be the chiefe leaders whoever be followers and assistants for here the Church complaineth of it They have helped the children of Lot and importeth that Moab and Ammon their bastard-brethren were first in the enmity 3. It is no wonder nor strange thing to see many nations on all hands to invade the Lords people at once for here are ten nations coming all together against Israel Ver. 9. Do unto them as unto the Midianites as to Sisera as to Iabin at the brook of Kishon 10. Which perished at Endor they became as dung for the earth 11. Make their nobles like Oreb and like Zeeb yea all their princes as
he proclaimeth the blessednesse of all the Lords Ministers who may alwayes be there ver 4. Fifthly he calleth them blessed who have liberty to come on foot from any part of the country to keep at least the solemn feasts ver 5 6 7. In his prayer he requests in generall terms to be restored to the Lords worship ver 8 9 for two reasons one is because he preferreth the meanest officers condition in Gods house to the most quiet dwelling among the wicked ver 10 Another reason because felicity is to be found in God by the means of his Ordinances ver 11. and mean time while his pâ—ayer should be granted he resteth by faith on God in whom believers are made blessed whereever they be Ver. 1. HOW amiable are thy tabernables O LORD of hostes The Psalmist being now in exile casteth his eyes upon his own countrey wherein throughout all the land the Lord was worshipped in their several Synagogues but most solemnly in Sion the place where the Ark and the Tabernacle were and putting a difference between the holy Ordinances of Gods worship and the multitude of profane mixed among the godly who did joyn in the worship he beholdeth the glorious beauty of the holy service and places where the occasion thereof was offered and so breaketh out in commendation and admiration of the lovelinesse thereof Whence learn 1. As God is glorious in all his hosts which all are very ready as souldiers to fight for him at his comâ—…d so is he most glorious in the campe of the visible Church â—…ilitant for here his authoriâ—… justice mercy grace wisdom and power is most of all manifested for the overthrowing of the kingdom of sin and Satan therefore saith he How â—…iable are thy Tabernacles O Lord of hostes 〈◊〉 This beauty of the Lords Churches and places of his residence as it is not discerned by the blind world but only by such as are illuminated with heavenly light so is it highly prized loved and admired by them only for it is the sweet singer of Israel who saith How amiable are thy Tabernacles O Lord of hosts 3. Albeit the world will not believe what here is said nor take this praising of the lovelines of Gods publick worship from the hand of the godly yet the Lord will receive this testimony unto the beauty of his Ordinances from such as do present it before him therefore doth the Psalmist most confidently direct his speech to God himselfe here How amiable are thy Tabernacles O Lord Ver. 2. My soule longeth yea even fainteth for the courts of the LORD my heart and my flesh crieth out for the living God In the next place he professeth his longing after liberty to enjoy the priviledges of the publick Ordinances albeit he was to have it no wayes but in the societe of such people as were then in the visible Church of whose wickednesse he had sufficient experience they being now in armes against him following Absalom Whence learne 1. The beauty and lovelinesse of Gods publick Ordinances is best discerned and love and longing after thâ—… most stirred up when a man is deprived of them for a time â—…y soule longeth yea even fainteth for the courts of the Lord. 2. Bodily affliction sharpeneth the sense of spiritual wants and the sense of wanâ—… of spiritual meanes of comfort augmenteth bodily affliction My soul fainteth my heart and my flesh cryeth out 3. It is not the publick Ordinances alone to be enjoyed in an outward formality which Saints do seek after but it is to finde God in and by the meanes it is to finde the Lords lively operation on their hearts which they long after My heart and my flesh crieth out for the living God Ver. 3. Yea the sparrow hath found an house 〈◊〉 the swallow a nest for herself where she may lay 〈◊〉 young even thine Altars O LORD of hostes my King and my God In the third place he wisheth to be partaker of the publick worship were it in never so mean and despicable a condition so he may enjoy Gods presence in his ordinances he is content to creep into any corner of Gods house and go out and seek his meat and return like a sparrow or swallow Whence learn 1. A soul which loveth communion with God indeed will choose any temporal condition of life how poor soever how despised soever rather then be deprived of what may make better for his spiritual condition as appeareth in the Psalmist who wished to have the place of a Sparrow or of a Swallow any residence near Gods Altar 2. The soul which craveth lively communion with God should cleave close unto the title and interest which he hâ—…th in God by Covenant as the Psalmist doth here Thine Altar saith he my King and my God Ver. 4. Blessed are they that dwell in thy house they will be still praising thee Selah In the fourth place he proclaimeth the Priests and Levites the Lords Ministers to be blessed men for their priviledge and opportunity to serve the Lord. Whence learn 1. Albeit many who have the means and opportunity of profiting by publike ordinances do not consider the day of their visitation to make use of the means while they have them yet the godly who are deprived of the means and do behold the faire occasions of grace offered by them do count them blessed as here Blessed are they 〈◊〉 dwell in thy house 2. It is a blessed thing indeed to have the occasion of communion with God in publick ordinances and to make use thereof in setting forth the Lords glory and in this respect there are no men in the world more blessed then faithful Ministers Blessed are they that dwell in thy house they will be still praising thee Ver. 5. Blessed is the man whose strength is in thee in whose heart are the wayes of them 6. Who passing through the valley of Baca make 〈◊〉 Well the raine also filleth the pooles 7. They go from strength to strength every one of them in Sion appeareth before God In the fifth place he looketh upon their condition who dwell farre oâ—… from the Tabernacle who might at least thrice a year come front the farthest corner of the land to keep the solemnities appointed of God and he counteth them blessed albeit in their voyage they should endure never so much toile in travelling and should with difficulty drink their water either rained down from the clouds or drawn from a well or cistern digged with much labour for albeit they should sustain toile and drought in their way yet having refreshments one after another and renewed strength for their journey they should all come at last to the place of publick ordinances in Sion and here he describeth the true and blessed Israelites whether Proselytes or borne Jewes resolved to come and appear before the Lord in the appointed solemnities by these six properties First they encourage themselves for the journey by hope in God to be furnished with strength Blessed
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
rejoyce and be glad all our dayes 5. Were ouâ—… trouble never so great and of long continuance the renewed intimation of Gods reconciliation to us shâ—…ll season and sweeten all our trouble recompense all our losses and make our condition in this short and miserable life tolerable yea in God very comfortable Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill Ver. 16. Let thy work appear unto thy servants and thy glory unto their children The fourth Petition is that God would continue the work of building and enlarging of his own Church and of glorifying himselfe in their sâ—…ght and in the sight of the posterity from generation to generation Whence learn 1. The building purging enlarging propagating of the Church and manifesting of Gods care for it is the Lords own proper work which he will not leave off but albeit he hide his working for a time yet is he on his work and his people should pray for and may expect the manifestation of it Let thy work appear unto thy servants 2. As it is the glory of the Lord to manifest his grace anâ—… mercy toward his people or visible Church so the desire of his people is to have the Lord glorified no lesse thâ—…n to have themselves preserved or comforteâ—… Let thy work appear to thy servants and thy glory to their children 3. The Church in every age should have a care that the posterity may be partakers of the same merciful work of God which they in their time have had experience of and that their children may profit by the coâ—…ections of their predecessors Let thy work appear to thy servants and thy glory to their children Ver. 17. And let the beauty of the LORD our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it In this last verse are the two last heads of his prayer The first Petition is that God would beautify his people with his holy Ordinances with order and unity and peace with a holy conversation and the evidences of his dwelling among them as his own confederate people proper subjects of his Kingdome and domesticks of his own family Whence learn 1. As God is the glory of his own people in whom is their beauty and ornament whereby they are made honourable in the sight of all Nations as the Bride is made comely by the attire and ornaments put upon her so should his people esteem of him affect and love him remember him and seek their beauty in him Let the beauty of the Lord be upon us 2. Then is the beauty of the Lord upon his people and seen to be on them when they behave themselves as his covenanted people walking in faith and obedience before him and he sheweth himselfe their covenanted God protecting and blessing them Let the beauty of the Lord our God be upon us and this Petition was granted all the dayes of Ioshuah and of the Elders that outlived Ioshuah The sixth Petition is that God would blesse the endeavours of his people for promoting of Gods work among them and for transmitting his Ordinances and his truth to the posterity Whence learn 1. Whosoever do pray for the advancing of the Lords work in his Church must resolve not to be idle but to engage themselves to endeavour in their places and callings according to their power thâ—… promoting of his work as becometh his servants and instruments Establish thou the worke of our hands 2. Whosoever go about the building of the Lords Church and promoting of Religion must acknowledge that the successe of their labour dependeth onely upon God who must be entreated for the blessing Establish thou the work of our hands 3. In respect that our work is so mixed and defiled with imperfections and sins that God may justly withdraw himselfe from it we must the more earnestly deal with God to keep his own hand about his work and about our hands in it as the twice repeating of the Petition doth import Yea the work of our hands establish thou it PSAL. XCI ALbeit this Psalm hath no inscription nor the name of the penman who did write it yet Satan could not deny it to be the Lords Word for out of this Psalm he brought one of his darts against our Saviour Matth. 4. and the Promises which are made here to the believer are so much more strongly ours as Christ head of all his people hath interest therein as man and hath taken them to him in our name Ver. 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty The summe of the Psalme is an encouragement to believe in God by nine motives or inducements most of them being precious Promises whereunto Christ our Loâ—…d hath the first right and title and we onely in and through him The first motive is because the believer shall have the warme and comfortable protection of God Almighty Whence learn 1. Trusting in God is the means of entertaining of constant conjunction and communion with God for he that is a believer dwelleth in the secret place of the most High 2. The unsearcheable depths of the riches of Gods truth grace power and goodnesse and of his other attributes whereupon faith doth fixe it selfe are a mystery to the world which carnal reason knoweth not nor how to make use thereof and therefore is well compared to a secret place He that dwelleth in the secret place of the most High 3. In the most High is whatsoever the Believer standeth in need of a habitation well furnished with ease comfort peace refreshment protection and whatsoever else a soule could wish for the secret place of the most High where the believer may and must dwell is Gods truth and love and unto him that dwelleth here is the Promise made 4. The Believer is not exempted by his faith from trouble yea trouble and exercise from his enemies he may surely expect but he is exempted from being taken overcome and destroyed by them for a refuge even the secret place of the most High here is provided for him 5. He that betaketh himselfe unto God for refuge and will make his refuge his habitation shall not be refused lodging nor be thrust out when he is entered He shall abide in the shadow of the Almighty 6. The scorching heat of persecution shall not prevaile against the Believer for Gods omnipotencie shall be imployed for his protection and consolation He shall abide in the shadow of the Almighty Ver. 2. I will say of the LORD He is my refuge and my fortresse my God in him will I trust The second motive is the Psalmists example who in his owne experience having felt the good of trusting in God in hardest straits doth resolve to believe in him still Whence learne 1. He that hath experience of the fruit of faith is the fittest man to bear
witnesse of it and most able to speak from his own perswasion to the perswasion of others I will say of the Lord He is my refuge and my fortresse 2. The duty of the Believer is to go on and grow in faith and the right use of his experiences is the confirmation of him in the faith of the Covenant and resolution to grow therein in measure of strength and sincerity He is my God in him will I trust Ver. 3. Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence The third motive to beleeve in God is a promise of deliverance out of danger which by humane wit could not be eschewed which he expresseth under the similitude of snares and pestilence which do overtake a man before he be aware Whence learn 1. A kindly beleever should love to have others beleeving in God as he himself doth and should leave nothing undone to perswade others to beleeve as his calling requireth for the example of the Psalmist teacheth us so 2. There are many tentations whereby Satan as a fowler laying snares catcheth poor foolish sinners and there is much contagion of sinne whereby albeit men are infected one by another and many do perish yet the beleever in God is either preserved from falling into the snare and from being corrupted with contagion of others ill speeches and manners or else he is rid and delivered out of the danger Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence 3. As there are dangers in relation to our spiritual condition unavoidable if God do not deliver us so are there dangers of plots and conspiracies by wicked enemies in relation to bodily dangers also from which the wisdom of beleevers could not deliver them but God hath promised a deliverance or a good escape from them all so as the beleever shall be no loser Surely he shall deliver thee from the snare of the fowler c. Ver. 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler A fourth motive is a promise of comfortable and sure defence against the invasion of the enemies set forth under sundry similitudes usual in Scripture Whence learn 1. The care and watchfulnesse of God over his own is such as neither Nature nor Art can yield sufficient similitudes to expresse it as the borrowing of more similitudes some from one thing and some from another doth here shew The watchfulnesse of the bird over her young ones and the care that a man hath in battel to preserve his own body from hurt are but imperfect shadowes to represent the watching care of God for a beleever 2. As the Lord descendeth unto our capacity in such low similitudes of protection and comfort so he requireth of us that by those we should ascend in our faith to rely confidently and lovingly upon him He shall cover thee with his feather and under his wings shalt thou trust 3. That which we must oppose to all perils is the Word of God so long as we keep that and ward off darâ—…s and swords by that meanes we shall not be overcome His truth shall be thy shield and buckler Ver. 5. Thou shalt not be afraid for the terror by night nor for the arrow that fleeth by day 6. Nor for the Pestilence that walketh in darknesse nor for the destruction that wasteth at noone day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee A fifth motive to beleeve is from a more particular promise of safety unto the beleever from all sort of deadly enemies and dangers wherinto when many do fall the beleever shall stand Whence learn 1. The true remedy against tormenting fear is faith in God for many terrible things may befall men when they are most secure like unto those that befall men in the night but for any harme which may befall the beleever this way the Lord here willeth him to be nothing afraid Thou shalt not be afraid for the terrour by night 2. Many sudden accidents may befall men when they are most watching and upon their guard but the Lord willeth the beleever to be confident that he shall not be harmed this way Thou shalt not be afraid for the arrow that fleeth by day 3. Many evils are men subject unto which come upon them they cannot tell how but from such evils the Lord assureth the beleever he shall have no harme Thou shalt not be afraid of the pestilence which walketh in darknesse 4. Men are subject to many evils which come upon them openly and not unawares such as are calamities from enemies and oppressors the Lord willeth the believer to be confident that he shall not be harmed this way Thou shalt not be afraid for the destruction which walketh at noon-day 5. When trials and tentations come upon the world to try the children of men albeit many fall by those tentations yet the man who beleeveth in God shall stand whether the tentation come upon the left hand with lâ—…sse appearance of good offered in it or upon the right hand with 〈◊〉 pretences of lawfulnesse and holinesse in a sinful course whereunto the tentation doth drive albeit a thousand should fall by the tentation on the one hand and ten times more on â—…he other hand yet the beleever in God going upon the grounds of Gods Word shall not fall those evils wherein others fall and peâ—…ish shall not come near him as to the point of harming of him or of destroying of him A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come near thee 6. The Lord will not only one way be helpful to the believer but so many wayes as he can be in danger as the enumeration of so many sundâ—…y cases wherein he promiseth deliverance doth teach us 7. The only persons who are hurt by judgements and tentations are such unfenced souls as beleeve not in God are not reconciled with him and stand at a distance opposite to him as the object of his wrath for none have â—…ight to the former promises except the believer only as all the text holdeth forth Ver. 8. Only with thine eyes shalt thou behold and see the reward of the wicked He answereth an objection It may be said that the former mentioned evils tentations and calamities do come very near unto the godly for they aâ—…e ofttimes no lesse deep in them then others are He answereth that the Lord may well acquaint them with the danger and with the sense of their own weaknesse but for the point of hâ—…me from those evils or for the point of destruction by those evils which â—…s the reward of the wicked the godly have no more but a discovery of it to see it wherein they might have fallen if God had not preserved them and wherein thâ—… wicked do fall
Lord will give the Spirit of supplication to the beleever and also a satisfactory answer unto his prayer for as when 〈◊〉 man giveth way to misbelief he cannot pray any more so when he entertaineth faith it maketh him eloquent and instant in prayer till he receive what he seeketh He shall call on me and I will answer him 7. As it is not to be expected that the man who beleeveth in God shall want trouble so the beleever may be sure that God who exerciseth him with trouble shall bear him company in his trouble shall direct him how to behave himself in it strengthen support and comfort him under it and give him delivery out of all his trouble and not only put respect upon him in the sight of them who did behold his exercise but also at last shall glorifie him before men and Angels and this is the fourth promise I will be with him in trouble I will deliver him and honour him 8. While others do either want submission unto God at Gods pleasure to live in trouble or do want submission to die at Gods pleasure if they be not in trouble the beleever only hath satisfaction in the length of his life to die or live as the Lord liketh and he only departeth contentedly and entereth into a life everlasting With long life will I satisfie him and this is the fifth promise 9. When the beleever hath received of God satisfaction in the length of life in this world God will enter him into the possession of blessednesse of everlasting salvation in the world to come which is worthily called the salvation of God With long life will I satisfie him and what then shall become of him And I will shew him my salvation and this is the sixth promise Above all which promises what can be more added to induce a soul to embrace the free offer of gâ—…ace in Christ tendered in the Gospel to sinners or to move him to entertain friendship with God by still beleeving in him and resting on him PSAL. XCII A Psalme or Song for the Sabbath-day THis Psalm is intituled A Psalme for the Sabbath-day wherein the Church is stirred up â—…o praise God by sundry reasons ver 1 2 3. but specially for these three causes First for the great work of creation sustâ—…ntation and wise governing of the creatures ver 4 5. The second cause is for his wisdom and justice in punishing the wicked ver 6 7 8 9. The third is for his grace and goodnesse toward beleevers ver 10 11 12 13 14 15. From the Inscription Learn 1. The Lord hath had a special care of sanctifying the Sabbath as the appointing of this Psalme for that day may amongst other things give evidence A Psalme a Song for the Sabbath-day 2. For the sanctification of the Sabbath it is not sufficient to rest from our own bodily servile distractive works bot we must rest and cease from our own works and be imployed in religious service and worship and exercises suitable for that day whereof singing of Psalmes to the honour of God is one This is a Song for the Sabbath-day 3. God hath appointed that the Church should have solemn meetings on the Sabbath wherein God may be publickly by his own ordinances honoured and the Congregation edified in their most holy faith for this Psalme is given to the Church with this title and Inscription A Psalme or Song for the Sabbath-day to be sung in the Assemblies Ver. 1. IT is a good thing to give thanks unto the LORD and to sing praises unto thy Name O most High 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night 3. Upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound From the exhortation unto praising of God and thanksgiving with the reasons thereof Learn 1. Albeit we be daily receiving mo and mo benefits from God yet are we flow to acknowledg this or to give thanks unto him and have need to be stirred up to the duty as this exhortation importeth 2. Not onely do we discharge a piece of our duty in thanksgiving unto God but we also receive a new benefit by doing of this duty It is a good thing pleasant to God and profitable to us and others to give thanks unto the Lord. 3. Albeit we cannot give thanks unto God as we desire or as he deserveth yet to acknowledge and confesse to God our debt and what we have received of him shall be accounted thanksgiving for the word in the oâ—…ginal doth give ground for this 4. Approving of our selves to God in sincerity of affection when we are about the Lords praises is no lesse profitable to us then it is pleasant to God It is a good thing to sing praises to thy Name O most High 5. It is not enough to praise God in and with the Church publikely assembled but also it is a duty to be performed daily by every family and person according to their place and power as fit occasion is offered morning and evening It is good to shew forth thy kindnesse in the morning and thy faithfulnesse every night 6. The matter of Gods praise and our rejoycing is chiefly the Lords mercy and truth in pitying and pardoning and lovingly entreating of sinfull men and performing the promises of the Covenant to his people contrary to their deserving It is good to shew forth thy loving kindnesse and thy faithfulnesse 7. As it is the duty of every one to study to observe and to beleeve and to be sensibly affected with the Lords mercy and truth so also to expresse their beliefe and sense thereof cheerfully and joyfully according as the signification of typicall ceremonie of musicall instruments under the pedagogie of the Law did require It is good to shew forth thy loving kindnesse c. upon an instrument of ten strings and upon the Psaltery upon the Harp with a solemne sound Ver. 4. For thou LORD hast made me glad through thy work I will triumph in the works of thy hands 5. O LORD how great are thy works and thy thoughts are very deep The Psalmist descendeth more specially to the works of creation and common providence which is the first special matter of Gods praise and of the worshippers joy wherein he setteth forth the glory and greatnesse of Gods works and deepnesse of his wisdome and counsell Whence lâ—…arn 1. One of the parts of the well-spending of the Sabbath is the looking upon and consideâ—…ation of the works of creation I will triumph in the works of thy hands 2. The consideration of the Lords works is a matter full of sweet refreshment and joy when God blesseth our meditation which blessing as we should call and look for at his hands so should we acknowledge it thankfully when we finde it bestowed on us and lift up our hearts in his way being so encouraged Lord thou hast made me glad by thy works I will triumph in
the work of thy hands All the works of the Lord in their own order and degree even the least of them do beare the Impression of wonderfull greatnesse and shall be acknowledged to be such by the man that seeth them rightly O Lord how great are thy works 4. There is as great wisdome of God in ruling and disposing of the creatures as there is power in making of them and as the power in making is wonderfull great so is his wisdome also in governing them passing deep and thy thoughts are very deep Ver. 6. A brutish man knoweth not neither doth a foole understand this 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 8. But thou LORD art most High for evermore 9. For lo thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered The second speciall matter of Gods praise is his just and wise providence in dealing with the wicked whom the Lord punisheth and overturneth by their temporall prosperity which they seek so much after as if it were their happinesse Whence learn 1. Albeit wicked men do seeme rationall yet are they indeed beastly slaves to their sensuall lusts and therefore are called here brutish men back and belly is that which they most care for and albeit they do seeme very wise yet are they indeed fooles because they do choose temporall things rather then everlasting and lose themselves in seeking worldly gaine and therefore are called here fooles The wicked may for a time spring up flourish in worldly prosperity as here is presupposed but this springing up and flourishing is of short continuance and subject to sudden alteration They spring up and flourish as the grasse 3. The end of the temporal prosperity of the ungodly is perdition They shall be destroyed for ever yea their very prosperity by its somenting their sinful lusts and hardening their hearts against Gods Word becometh a meanes to draw on their everlasting perdition and that in Gods righteous judgement against them who have preferred earth to heaven their bodily lusts unto the salvation of their souls and bodies for when the wicked spring up as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever 4. The ungoâ—…ly are so besotted with the love of the world and possession of things temporall that they neither do know nor will know nor can know this mystery except God supernaturally do reveale it to them and give them spiritual wisdome A brutish man knoweth not neither doth a foole understand this 5. Albeit the wicked be in power and high place there be little appearance of their overthrow yet God is higher then they and so able according to his place to take order with them and albeit they seeme to live long yet God enduâ—… for ever and so able to cut them off when he pleaseth and to perpetuate their torment for ever But thou Lord art most high for evermore 6. To acknowledge that God is supreme and everlasting Judge and Ruler of all things is a sufficient ground to quiet our mindes however matters seeâ—… to go for because he is the Sovereigne Ruler of all the world and the eternall God he cannot but govern all things well and wisely and will not faile to do as he hath said in his Word to punish the wicked how great soever prosperity he grant them for a time for the beleever doth from this doctrine draw light to shew him the mystery of the perdition of the wicked by the meanes of their prosperity which the foolish and wicked man cannot consider But thou Lord art most high for evermore for lo thine enemies O Lord shall perish 7. Workers of iniquity pretend what they please are Gods enemies and seeing they are Gods enemies they cannot but perish for lo thine enemies O Lord and the second time for lo thine enemies shall perish 8. The wicked who now combine together shall be separated from God and from the society of the blessed company of the righteous and shall not be able to help one another in the day that God shall bring judgement upon them All the workers of iniquity shall be scattered and this is another part of the right spending of the Sabbath to learn this lesson well Ver. 10. But my horne shalt thou exalt like the horne of an unicorne I shall be anointed with fresh oile 11. Mine eye also shall see my desire on mine enemies and mine eares shall heare my desire of the wicked that rise up against me The third speciall reason and matter of â—…ods praise is his grace and goodnesse to beleevers wherein the Pâ—…almist doth speak first with relation to his own particular ver 10 11. And then in generall of all the godly from what he beleeveth toward himself as serving to teach every one to make application of the doctrine to their own use Learn 1. The same supremacie of God over all creatures which giveth assurance of the overâ—…row of the wicked giveth also assurance of the welfare and felicity of the Godly â—…or from ver 8. he deduceth this also But my horne shalt thou exalt 2. The best condition of the godly is not in what they are for the present but in what they shall be hereafter for albeit they be now under they shall have dominion at length expressed here under the termes of exalting the borne which is the embleme of dignity and power and victory My horne shalt thou exalt like the horne of the unicorne 3 That generall doctrine may be comfortable it must be applied as the â—…ists example doth teach here 4. Whatsoever weaknesse â—…ef the godly do labour under for a while they shall have in due time festivall refreshment comfort and encouragement from Gods Spirit and powerful providence and that renewed unto them from time to time as need requireth I shall be anointed with oile with fresh oile 5. Whatsoever might be the Psalmists perswasion of victory over his parâ—…icular enemies yet as a type of Christ and as one of the Believers having interest in Christ and in all blessings purchased by him he might by faith see and hear in the Lords Word the ovethrow of all the enemies of his welfare and so may every beleeve be perswaded Mine eye also shall see my desire upon mine enemies and mine cares shall beare my desire of the wicked that rise up against me Ver. 12. The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon 13. Those that be planted in the house of the LORD shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing 15. To shew that the LORD is upright he is my rock and there is no unrighteousnesse in him From the Lords goodnesse to all beleevers in general Learn 1. The promises
farre above the power of the enemies and more mighty for the defence of the Church then the enemie is powerful to oppose it Whence learn 1. Heavenly help and comfort from above is only able to quiet our mindes in time of persecution against the feares of enemies here beneath The Lord on high is here opposed to the roaring of the floods and waters dashing against the Church 2. We can neither glorifie God nor comfort our selves against the power of the enemies of the Church except we lift up the Lords power above them all The Lord on high is mightier then the noise of many waters 3. The Lord is above all terrible things to bridle them at his pleasure and by his power able to terrifie them that terrifie his Church The Lord is mightier then the noise of many waters yea then the mighty waves of the sea Ver. 5. Thy Testimâ—nies are very sure holinesse becometh thine house O LORD for ever The uses of this doctâ—ine concerning the Lords power and good will to defend his Church are two the one is that as the Word of the Lord is sure and true in it self so we should acknowledge it to be sure and should set to our seal unto it as the Psalmist doth here Thy testimonies are very sure The other use is that such as love to have the benefit of the protection which is promised here should labour to be holy Whence learn 1. Whatsoever is said in the Scripture needeth no probation for it is the deposition of God declaring truth in every thing which it determineth therefore are his promises called here His testimonies 2. By giving credit to the truth of the Scriptures or to the Lords testimony expressed therein no man can be deceived for when we have his Word our mindes may be quieted and at rest Thy testimonies are very sure 3. The honour strength and happiness of the Lords people is that they are the Lords habitation and place of residence dedicated and consecrated unto him Holiness becometh thine house that is thy Church and people whereof the Temple was only a shadow 4 God will be sanctified of all that draw near unto him and whosoever do love to enjoy the preservation and priviledges promised to the Church must studie for holinesse which is the duty of the members of the Church also Holinesse becometh thy house 5 The dignity duty and priviledges of Gods people and especially his of consecration sanctification in affection and carriage and vindication from sinne and misery do not belong unto any one time or age but are perpetual belonging to all such as studie to be approved unto God protected and made blessed by God in all times and ages in all places and company all the dayes of their life For holinesse becometh thine house for evermore PSAL. XCIV THis Psalme is a prayer and a complaint of the Church unto God in the time of her oppression by intestine enemies in special by unjust and cruell Rulers whereunto sundry grounds of comfort to the godly in this hard condition are subjoyned The prayer and complaint reach unto ver 8. The grounds of comfort are foure the first is the consideration of Gods wisdome in the permission of this sore trouble of his people with a check unto the oppressours for their Atheisme ver 8 9 10 11. The second is the consideration of the profit which Gods people shall have by this exercise ver 12 13. The third is from a promise that God shall change the face of affaires to the joy of the godly ver 14 15. The fourth is from the experience which the Psalmist had of GODS helping of him in this case set down at large to the end of the Psalme Ver. 1. O LORD God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self 2. Lift up thy self thou Iudge of the earth render a reward to the proud In the prayer the Church requesteth the Lord to be avenged on intestine enemies her proud oppressours Whence learne 1. The Lords people are subject to trouble and oppression as from forreigne so also from intestine enemies as by-past experience sheweth and this Psalme presupposeth being set forth for her comfort in such cases in time to come 2. The Lords people may finde as bitter affliction from domestick enemies as from forreigne as the doubling of the prayer unto God the Avenger to rise and take order with their oppressours doth import 3. God will not faile to be avenged on the enemies of his peopleâ— for He is the Lord God to whom vengeance belongeth 4. Albeit for a while the Lord suffer the troublers of his people to go on in their persecution yet he will shew himself a righteous Judge in due time O God to whom vengeance belongeth shew thy self 5. The Lord will sometime as it were hide himself and not appear in the execution of his judgements agâ—…inst wicked oppressours till his people come crying unto him for justice as is imported in this prayer â—…ift up thy self thou Iudge of the earth 6. The Lords people are not troubled by humble soules sensible of their own sinfulnesse and frailty but by those who little know how it fares with the Lords hidden ones and afflicted children for the oppressours are here called the proud 7. The Lord will give the proud oppressours of his people a meeting and grieve them as they have grieved his Saints Render a reward to the proud 8. When the cause is not our private quarrell but concerneth God in his glory and the Church in her safety such complaints as are here are lawfull for this Psalme is put in the Churches hand in such cases Ver. 8 LORD how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves The Psalmist complaineth fiâ—…st of the long continuance of the insolent triumphing and boasting of these intestine enemies Whence learn 1. When the wicked go away unpunished they think their cause right and the cause of the godly who lie under their feet to be wrong and thereupon do insult over the godly and boast of their purpose to do them more and more mischief foâ—… here They triumph they utter and speak bard things they boast themselves 2. The Lord may delay execution of judgement on the wicked so long as his children may begin to wonder how his justice can endure it Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things 3. When the godly are borne down by oppressours being in power all the ungodly of all ranks become insolently bold also against them How long shall the workers of iniquity boast themselves 4. As the injuries done to the godly do force the godly to complaine so the working of iniquity by persecutours provoketh God to punish their oppressours This the Psalmist holdeth forth when he giveâ—…h the adversary this description
exhortations thereunto do intimate so much unto us O come let us sing unto the Lord let us make a noise let us come before him 2. Every one but specially the Lords Ministers should stirre up their people and others also to this duty to discharge it not only in secret but also publickly in their Congregations and that with chearfulnesse with heart and voice whatsoever shall be their private grievances and burdens Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms 3. Whatsoever evil or grief do trouble us there is reason of joy and praise and thanks when we look to Jesus Christ and his benefits Make a joyful noise unto the Rock of our salvation From him is our full deliverance and upon him lieth our victory over sin Satan death hell and all enmity founded as upon a Rock 4. It is time to come before God for mercy to prevent justice while yet we are spared and he is not come to us in judgement for so the Word in the original giveth ground signifying coming speedily and with prevention Let us speedily come before his presence or preoccupy his presence 5. He that cometh to God in Christ meeteth with his reconciled face for the coming to the Tabernacle the Ark and mercy-seat did signify and promise so much and therefore it is said Let us come before his presence or before his face 6. Singing of Psalmes should be done as a matter of honouring God and not as a matter of pleasing our own eares or the eares of others Let us come with thanksgiving or confession and praising and make a joyfull noise unto him with Psalmes Ver. 3. For the LORD is a great God and a great King above all gods Another reason of praising Christ is his greatnesse and supremacie above all Rulers and above all imaginable excellency Whence learn 1. He that hath a minde to praise God shall not want matter of praise as they who come before Princes do who for want of true grounds of praise in them do give them flattering words For the Lord is a great God for power and preheminency for strength and continuance 2. Except we put all things that bear the name of excellency under Gods feet whetheâ—… they be Angels or Princes or whatsoever the world maketh their god we do not give him his due honour He is a great King above all gods Ver. 4. In his hand are the deep places of the earth the strength of the hills is his also A third reason of his praise is this he is strong sustaining by his power sea and earth and all things of weight Whence learn 1. Whatsoever is most secret and remote from mens power or from our sight and knowledge God hath it at his disposing for he sustaineth it and maketh it subsist In his hand are the deep places of the earth 2. There is nothing of any strength among all the creatures which hath not its strength borrowed from God The strength of the hills is his also Ver. 5. The sea is his and he made it and his hands formed the dry land 6. O come let us worship and bow down let us kneel down before the LORD our maker A fourth reason of Christs praise is because he is the Creatour of all things and to be worshipped of us as our CreatoÌ„uâ—… That Christ as God or God to be incarnate one with the Father and holy Spirit is here intended appeareth by the command given to the worshippers to present themselves in the Temple and to kneel down toward the place of the Aâ—…k before God dwelling between the Cherubims that is before Christ God to be incarnate Whence learn 1. All things were made by Christ whether high or low Coloss. 1. 16. And it was meet that our Saviour should be no other then he by whom sea and dry land were made so great is the work which the Mediator hath in hands The seâ—… is his and be made it and his hands formed the dry land 2. Christ as he is one with the Father and holy Spirit in greatnesse and power in respect of his Godhead and divine nature so is he one with the Father and holy Spirit in the capacity of divine honour O come let us worship and show down 3. Religious kneeling is a part of divine worship whereby we testify our absolute submission unto and highest giving of honour to God in soul and body and this honour is incommunicable to any creature Come let us worship and bow down let us kneel before the Lord our maker Ver 7. For he is our God and we are the people of his pasture and the sheep of his hand to day if ye will hear his voice The fifth reason of Christs praise is because he is our God and Pastor of his Church by office of his Mediatorship Whence learn 1. God deserveth praise of all the world but specially of his Church because of the near relation of Covenant between God and his Church Let us worship and bow down for he is our God 2. The good shepherd of the Church who layeth down his life for his sheep the great Doctor and Prophet of the Chuech the Mediator of the Covenant of grace and covenanted spouse of the Church is very God and was knowne believed on and worshipped as very God before his incarnation He is our God and we are the people of his pasture 3. Christ the Makeâ—… the God the Mediator and Pastor of the Church doth not only effectually feed his people by teaching but also effectually governeth and defendeth his Church by his omnipotent power We are the people of his pasture and the sheep of his hand whom his Almighty hand and power governeth and protecteth in all ages Ver. 8. Harden not your heart as in the provocation and as in the day of temptation in the wildernesse 9. When your fathers tempted me proved me and saw my work 10. Fourty years long was I grieved with this generation and said It is a people that do â—…re in their heart and they have not knowne my wayes In the latter part of the Psalme which beginneth in the former verse To day if ye will hear his voice harden not your heart 〈◊〉 he giveth another exhortation to his Church visible to believe and obey the voice of our great Prophet Jesus Christ as the Apostle Heb. 3. 7 8 9 10 11. teacheth us to expound it The main argument to enforce the exhortation is lest the curse of God should overtake the disobedient and they should be debarred from heaven and happinesse as the misbelieving Israelites were secluded from Canaan and from heaven signified by it the history may be seen Exod. 17. Whence learue 1. The voice of God in the Scriptures in the Gospel appointed to be preached by sent Ministers is the voice of God the Father God the Son and God the holy Spirit one God in three persons for all who do grant the Scriptures to
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
hath five reasons adjoyned The first is because he hath wrought the work of Redemption wonderfully The next is because he hath done his work by conflict with his enemies and hath gotten the victory ver 1. The third because he hath caused to preach his salvation to the Gentiles ver 2. The fourth because he hath performed his promises made to the Jewes And the fifth because he hath made all the earth to see the salvation which God in Covenant with his Church hath wrought for his people ver 3. Whence learne 1. The joy which Christ doth bring can never waxe old but because mercies through him are everlasting and the persons who have share in this joy are made new and all things unto them are made new therefore the song and joy also shall be made new O sing unto the Lord a new song 2. Salvation brought by Christ and the work of Redemption wrought by him is a most wonderful work for it is brought about by the incarnation of God by the painfull suffering and shamefull death of God inearnate by whose stripes we are healed and by whose death and resurrection we have life and immortality given unto us For he hath done marvellous things 3. It is by battell against the enemies of our salvation that we are delivered for Christ hath wrestled with the guilti nesse merit and punishment of our sins wrestled with the curse of the Law with Satan death and hell and whatsoever could hinder our Redemption and Salvation and hath gotten unto himselfe the victory to our advantage His right hand and his holy arme hath gotten him the victory 4. No creatures help hath our Lord used in this work but done all immediately by his own divine power being God Omnipotent His right hand and his holy arme hath gotten him the victory 5. The glory of the salvation of man by this meanes is most justly to be ascribed to him alone and to be called his salvation because he devised it and brought it about immediately by himself and causeth to proclaime it in his own Name to the world by the preaching of the Gospel so it is in all these respects his salvation The Lord hath made known his salvation 6. The way how Christ maketh known his salvation and maketh us partakers of his salvation is by making known his righteousnesse or the righteousnesse of faith and making us partakers thereof by the preaching of it among the Gentiles His righteousnesse hath â—…e openly shewed in the sight of the heathen 8. Whatsoever promise he hath made to the Jewes he doth not forget it but whatsoever cloud is come upon that Nation all the mercies and promises made to them shall all be performed He hath remembred his mercy and his truth toward the house of Israel 9. The fulnesse of the Gentiles shall be made partakers of the Covenant of Grace with the true Church of the Jewes All the ends of the earth have seen the salvation of our God Ver. 4. Make a joyful noise unto the LORD all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the LORD with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyful noise before the LORD the King From the repeating of the exhortation to the whole earth Jewes and Gentiles and calling formusical instruments to expresse this joy whereby the paedagogie of the Church under the ceremonial law which now is abolished taught them the greatnesse of the spiritual joy of Christs coming Learn 1. The joy of faith the joy allowed unto beleevers in Jesus Christ is unspeakable and full of glory which cannot be exp essed by words or humane voice for this the varie y of musical instruments in Gods praise at the offering of the sacrifices did shadow forth under the law and here it is signified by this exhortation to sing with the harp trumpet aâ—…d cornet and that with special relation to Christ as King in Sion Make a joyful noise before the Lord the King Ver. 7. Let the sea roare and the fulnesse thereof the world and they that dwell therein 8. Let the floods clap their hands let the hills be joyful together In the exhortation directed to the dumb creatuees sea floods and hills that they should utter Songs of joy 〈◊〉 1. The setting forth the praise of Christ for the Redemption of sinners may not only furnish work to all reasonable creatuâ—…s but also if every drop of water in the sea and in every river and flood every fish in the sea every fowle of the aire eveâ—…y living creature on the earth and whatsoever else is in the world if thâ—…y all had reason and ability to expresse themselves yea and if aâ—… the hills were able by motion and gesticulation to communicate their joy one to another there is work for them all to set out the praise of Christ for Let the sea roare and the fulnesse thereof the world and they that dwell therein Let the floods clap their hands c. doth import so much 2. As the Lord can never be sufficiently praised for salvation through Christ so cannot any hearers dutifully and as becomes them hear this doctrine without great jov or stirring up themselves to rejoyce therein for if senselesse creatures in their own kinde be called upon to rejoyce much more sinful men to whom the graçe of Christ is offered and for whom the work of Redemption is wrought Ver. 9. Before the LORD for he cometh to judge the earth With righteousnesse shall he judge the world and the people with equity The reason of all this joy is rendered in this that Christ is coming to judge the earth and the world righteously and to judge his own people in special Whence learn 1. All the joy conceived for the Redemption and Salvation wrought by Christ and all the joy which floweth from his righteous Government should be offered unto God in sincerity as a part of worship and thankful acknowledgement of his gracious gift for the exhortation is not to rejoyce simply but to rejoyce before the Lord. 2. Christ is very God essentially JEHOVAH before he be incarnate and when he cometh into the world by assuming our â—…ature he is the same Rejoyce before the Lord or Ichovah for he cometh to judge the earth that is Christ who is Iehovah cometh to judge the earth 3. It was soretold that the work of governing the Church and of â—…uling the whole earth for the Churches behoof is committed unto Christ incarnate or to Christ coming into the world He comcth to judge the earth 4. Christ shall guide the whole world so as all wrongs shall be condemned and be taken order with his own people shall have injuries done to them avenged and themselves directed protected and comforted With rightcousucsse shall he judge the world 5. As Christ shall reward every man according as his works have been and do no man wrong so shall he make his
to wit as God incomprehensible every where present and to be sought in heaven and adored in a spiritual manner for the Temple and Ark were but as his footstool 1 Kings 18. 27. Exalt the Lord our God and worsâ—…ip at his footstool 4. Holinesse is the Lords property he is holy in himself holy in his appointing of his ordinances and holy in his receiving of worship rejecting all worship But what he commandeth and calleth for and he will be acknowledged holy by all that worship him and worthy is he so to be esteemed of for He is holy and this is the first reason Ver. 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name they called upon the LORD and he answered them 7. He spake unto them in the cloudy pillar they kept his Testimonies and the ordinance that he gave them The next reason is from the example of holy men of God Moses and Aaron Priests or chief Officers and Samuel a Priest Prophet and Ruler of the Lords people who all of them subjected themselves to the Ordinances of God and worshipped him to their own great utility and advantage also of them with and for whom they prayed unto God and worshipped him Whence learn 1. The examples of holy men of God commended in Scripture unto us do serve for inducement and encouragement unto us to beleeve in God to worship and to obey him Moses and Aaron among his Priests or chief Officers and Samuel among them that call upon his Name 2. Because the holiest men of God that ever were in the Church stood in need of the ordinary meanes of grace and worship and subjected themselves unto Ordinances the Lord will have none of his people to neglect Ordinances or lift themselves above Ordinances for Moses Aaron and Samuel were among them that call upon his Name 3. Whoever worship God and obey his Ordinances uprightly are enrolled in the catalogue with the chiefest Saints worshippers of God Moses Aaron and Samuel among them that call upon his Name 4. The prayers of the faithfull are not frustrated but have a good answer and the answer of the holiest supplicants is set forth to encourage the meanest of believers to call upon God also as the impartial hearer of the prayers of all that call upon God in truth for he is no accepter of persons and to shew this it is said here They called upon the Lord and he heard them 7. The more evidences we have of Gods presence and the more familiarly he condescendeth to teach us the more humble and observant should we be of his Ordinances and Commands He spake unto them in the cloudie pillar they kept his testimonies and the Ordinances which he gave them Ver. 8. Thou answeredst them O LORD our God thou wast a God that forgavest them though thou tookest vengeance of their inventions The third reason to move all to the duty of worship and obedience is from the example of the mercy of God toward sincere worshippers on the one hand and justice toward them that followed mens inventions in Religion in the wildernesse or afterward on the other hand Whence learne 1. The same God the same Mediator the same Covenant of grace belong to the true Church both in former latter ages Thou answeredst them O Lord our God 2. Albeit the Lord give foâ—…th his Ordinances most holy and perfect to direct men in their worshipping yet so perverse is mens corrupt nature as from time to time they are devising devices and following their own inventions as here is imported 3. As the Lord is very merciful to his people when they continue in his fear so is he just to correct them when they pollute Religion Thou tookest vengeance of their inventions 4. Penitent sinners although plagued for their sin yet were never refused forgivenesse of sin when they prayed and sought unto God for it Thou wast a God that forgavest them though thou tookest vengeance of their inventions 5. Plagued inflicted for sin upon Gods people are not punishments satisfactory unto justice but means of correction serving to drive men to repentance and to seeking of mercy and may well stand with forgivenesse of sins for Gâ—…d can both plague sinners to drive them to repentance and forgive their sin when they do repent Thou wast a God that forgavâ—… them though thou tookest vengeance of their inventions Ver. 9. Exalt the LORD our God and worship at his holy hill for the LORD our God is holy The fourth exhortation to glorify God wherein he doth expound what he meaneth by the footstool of the Lord spoken of ver 5. to wit mount Sion the holy hill where the Ark was adding the same reason of the exhortation which was was before because the Lord our God is holy Whence learn 1. It is a part of our exalting of the true God to joyne with his true Church and to offer unto him with others such worship as he doth prescribe Exalt the Lord our God and worship at his holy hill 2. The Lords holinesse requireth of all men the exaltation of his Name and subjection to his Ordinances neither can his holinesse suffer any other worship then what he himselfe doth appoint Worship at his holy hill for the Lord our God is holy 3. The holinesse of God and the untainted glory of all his attributes is both the glory and comfort of his people who are in Covenant with him and a motive also to them to invite all men to the fellowship of his service with themselves Exalt the Lord our God for the Lord our God is holy PSAL. C. A Psalme of praise THe title of the Psalm sheweth the sum and scope thereof to be for stirring up of the whole Church to praise God cheerfully unto which duty all are exhorted once ver 1 2. for three reasons First because he is God Secondly because we are his creatures Thirdly because we are his covenanted people or members of the visible Church whereof he taketh care as a Pastor doth of his own flock ver 3. And again all are exhorted to thank praise and blesse him ver 4. And that for his goodnesse mercy and truth ver 5. Ver. 1. MAke a joyfull noise unto the LORD all ye lands 2. Serve the LORD with gladnesse come before his presence with singing From the first exhortation to praise God Learne 1. The dâ—…y of the Church visible in all her particular meetings in every place how largely soever God shall extend it is to accept the offer of the grace of God joyfully and to acknowledge the glorious riches of the graee of God which he offereth unto them in the Gospell Make a joyfull noise unto the Lord all ye lands or all the earth 2. As we ought to accept of the offer of the grace of God joyfully't so should we also dedicate our selves to Gods service heartily as he calleth for it because according to the Gospel our persons and service are