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
siege about them that they escape not They encamp against thee saith the Psalmist speaking as it were to every one of Gods People 4. Wraâ—…h pursueth the Persecutor both living and dead and ceaseth not to follow him so long as there is any thing of him capable of punishment for God not only â—…iseth the 〈◊〉 and destroyeth the enemie and consumeth his flesh but also he hath seattered the bâ—…es of him that enâ—…ampeth against theâ—… 5. When theâ—… is nothing left of the Pâ—… 〈◊〉 unpunished in the world the wrath of God pursueth his name and memoâ—…ial and the wrong done to the innocent is the Persecutors greatâ—… 〈◊〉 〈◊〉 Thou hast put them to sâ—…me 6 As true hâ—…ur and thâ—…â—…ring of â—…pect from men upon any is the gift of God who honoureth them that honour him so deserved sâ—… and 〈◊〉 for â—…n committed when it is poâ—…ed out as the effâ—…ct of Godâ—… justice maketh them who 〈◊〉 him to be ligâ—…ly esteemed Thou hast put them to sâ—… because God hath 〈◊〉 them Ver. 6. O that the salvation of Israel were come out of Sion when God bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad The last ground of comfort to the persecuted godly is the hope of compleat â—…ion to the Church of God and of every true member therof in Christ. Whence learne 1. There is no â—…lid consolation against persecution or any other grievance save in the salvation which is to be â—…ad in Christ He is the Sâ—…iour and salvation of Israel 2. As Christs coming â—…o accomplish salvation by pâ—…t and part in his own order and time is most certainly to be belâ—…ved and hoped for so is it most earnestly to be wished longed after and prayed for as the example of the Lords People here longing for his coming to â—…ion in his incarnation and maniâ—…ion of his grace and then in the spreading forth of his grace and salvation out of Sion to Gâ—…ntiles and Jeweâ—… doth teach us O thâ—… the salvation of 〈◊〉 were come out of Sion 3. As the captivity of Gods People dâ—… remain in any degree and measure which may make 〈◊〉 coming to be so much the more deâ—…eable and to be the object of wishes and matter of Prayer so shall every sort and degree of captivity at last be removed from Gods People till Redemption be compleatly fulfilled God shall bring back the captivity of his People 4. As of all People whoever had the name of Gods People the miseries and captivities of the Israelites because of their provocation against God have been the most conspicuous and signal So of all the People on the earth and of all the Nations which have been honoured with the title of Gods People the deliverance of Israel from captivity shall be most eminently and conspicuously comfortable for when God shall bring back the captivity of his People then Jacob shall rejoyce and Israel shall be glad PSAL. LIV. To the chief Musician on Neginoth Maschil A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us DAvid being betrayed by the Ziphims First doth make his Prayer to God for delivery ver 1 2. Secondly he strengtheneth his faith by some reasons ver 3 Thirdly he is confident of his own delivery and of Gods judgement on the Ziphims whereunto he subscribes ver 4 5. And last of all he promiseth praise to God for his own assured deliverance ver 6 7. From the Inscription Learn 1. Particular straits and particular deliveries should be particularly remarked as David here remembereth the danger he was in by the treachery of the Ziphims 2. Mighty men will finde readily more friends in an evil cause then the godly do finde in a good cause As Saul hath the Ziphims to offer their service to his cruelty when David was in straits 3. The wicked are very hearty to do an ill turn and glad to finde occasion of it Doth-not David say they hide himself with us as if this had been good and blessed newes Ver. 1. SAve me O God by thy Name and judge me by thy strength 2. Heare my Prayer O God give eare to the words of my mouth From Davids Prayer Learne 1. The godly can never be so surprised with trouble but they should flie to God for delivery as David doth here and it is a rare vertue not to forget this relief in depth of distresse 2. When men beleeve that God is all-sufficient and answerable to what is spoken of him they have great encouragement to go to him in diffiâ—…ulty Save me by thy Name saith David Gods name gave him ground to pray and hope for deliverance 3. Albeit no man should rashly call God to give judgement yet in a good cause against a strong Party an upright man may call for and expect assistance from God Iudge me by thy strongth saith he 4. In servent prayer the very voice hath use as with the supplicant to expresse his earnestnesse and his faith in God and to stiâ—… him up and hold him fixed to his supplication so with God also hath it use in regard it is an expresse invocation of him and a signe of dependance upon him and of expectation of a good answer from him Heare my Prayer O God give care unto the words of my mouth Ver. 3. For strangers are risen up against me and oppressours seek after my soule they have not set God before them Selah The reasons supporting his saith in his Prayer â—…e taken from the unkindnesse unnatuâ—…alnesse and cruelty not only of his Countrey-men but also of his father in law and of his old acquaintance slippery Courtiers who sometime professed friendship Whence learn 1. No strangers are more strange then they who cast off the bands of civility and nature wherein they were bound false Countrey-men false brethren false friends false alliance are those of whom men may expect leâ—…st in their need for David findeth such men to be his greatest enemies Strangers are risen up against me saith he 2. When they who should protect a man do him most wrong God will hear the pâ—…ints put up against such men oppressours seek after my soul or â—…e 3. When the fear of God is laid aside there is nothing to be expected of the godlesse man but the worst of evills which he is able to do there is no aw band to restrain him for they have not set God before them 4. The lesse hope there be of mans mercy the more hope is of Gods help the more unkinde and cruel men be who should be friends the more may the Lords kindnesse and comfort be expected for supply of inlacks as here the dâ—…ist of Davids argument holdeth forth Ver. 4. Behold God is mine helper the Lord is with them that uphold my soul. 5. He shall reward evil unto mine enemies cut them off in thy truth In the third place he is assured of help to himself and to his friends
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
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
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
own people righteous and followers of the rule of equity With righteousnesse shall he judge the world and the people with equity PSAL. XCIX FOr the comfort of the Church against the multitude of enemies round about her there is in this Psalm 〈◊〉 declaration of the Kingdom of Christ reigning as God one with the Father and holy Spirit in the Church of Israel before his Incarnation with a fourefold exhortation to all who shall heare tell of him The first exhortation is to stand in â—…we of him because of his great majesty manifested in Sion ver 〈◊〉 2. Another exhortation is to praise him for his greatnesse terriblenesse holinesse and righteousnesse ver 3 4. A third exhortation is to glorifie and worship him for sundry reasons ver 5 6 7 8. For which he repeateth the exhortation the fourth time ver 9. Ver. 1. THe LORD reigneth let the people tremble he sitteth between the Cherubims let the earth be moved 2. The LORD is great in Sion and he is high above all people From the first exhortation to feare Christ and to stand in awe of him Learn 1. Christ was King in his Church before his incarnation and did reigne in the sight of his Saints from the beginning of the world for as the Father from the beginning was in Christ his Sonne the Mediatour reconciling the world to himself not imputing their trespasses unto them so Christ the eternal Sonne was in the Father and with the Father and holy Spirit gathering and governing his Church all the time before his incarnation for it is Christ of whom â—…ere the Psalmist speaketh and calleth him Iehovah King in Sion The Lord reigneth 2. Albeit the Church be compassed about with enemies as the lilie among the thornes yet because her Lord reigneth in the midst of her she hath râ—…ason not only to comfort her selfe in him but also hath ground of deâ—…ying her enemies and boasting against them The Lord reigneth let the people or Nations tremble 3. The Lords people do not worship an unknown God they know who he is and where to finde him to wit in his ordinances on the throne of grace reconciling himself to the world in Christ He sitteth between the Cherubims 4. Whosoever do seek God in Christ have the Angels attending on Christ to go forth for the service and safety of the beleever and worshipper for this did the ceremonial figure signifie He sitteth between the Cherubims 5. As Christ is attended by Angels to the comfort of his Church so also for the terrour and punishment of all adversaries in the world He sitteth between the Cherubims let the earth be moved 6. Albeit the Lord be great in his works every where yet is his greatnesse most manifest to his Church by his Word and Works to her and for her The Lord is great in Sion 7. There is no opposition which can be made against the Church no power or multitude of people able to prevail by counsel device plot or practice against his Sion or his Church for He is high above all people to dissipate their devices bridle their fury and destroy them at his pleasure Ver. 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loveth judgement thou dost establish equity thou executest judgement and righteousnesse in Iacob The second exhortation is to praise Christ the King of his Church for his greatnesse terrour holinesse moderation of his power and love of justice Whence learn 1. Whatsoever we know or understand of God we should not only by faith subscribe to it and seale it and praise God for it our selves but should also commend it to others and wish the like should be done by all men Let them praise thy Name 2. As the greatnesse of God in Christ on the one hand should induce men so the terrour of our God who is a consuming fire to his adversaries on the other hand should presse men to praise him Let them praise tâ—…y great and terriâ—…le Name 3. Whatsoever in Scripture is said of Christ will be found to be really in him he will answer to his name perfectly in all things without staine or blot Let them praise thy great and terrible Name for it is holy 4. Albeit the enemies of Christ despise the weaknesse and simplicity of his Government yet he is a powerful and strong King both in himself and in and for all who beleeve in him for here the Church praiseth the Kings strength 5. Christ moderateth his power specially in relation to his subjects and doth not what he may dealeth not in the rigour of justice with his people layeth no more on them then they are able to beare his yoke is easie and his burden is light yea he suffereth them not to be tempted above their strength but dealeth discreetly with them moderation and discretion pleaseth him The Kings strength loveth judgement 6. The course which our God hath set down for comforting the afflicted relieving the oppressed taking order with hypocrites and obstinate offenders is very equitable and a course which he will not alter or change for He loveth judgement and thou dost establish equity saith he 7. Christs actions and dispensations are answerable to his Lawes and his revealed Word he teacheth his subjects righteousnesse he maketh them righteous performeth his promises and executes his threatenings in his Church according to his sacred Word Thou executest judgement and righteousnesse in Iacob Ver. 5. Exalt ye the LORD our God and worship at his footstool for he is holy A third exhortation wherein he presseth the same duty of glorifyng of God the third time by three reasons One is because he is holy ver 5. Another is from the example of the Lords most approved servants who did subject themselves unto the Lords ordinances to their own and others advantage ver 6 7. A third reason from the example of the Church both in the wildernesse and in after-times who as they found the benefit of obedience of the ordinances of God when theyr worshipped God as he commanded them so did they smart so their disobedience when they followed their own inventions ver 8. whereupon he repeateth the exhortation the fourth time ver 9. Whence learne 1. Then is God rightly acknowledged when his Covenant of grace offered in Christ is embraced when men ioyne themselves to the true God of Israel and when they esteeme of God and acknowledge him as supreme Lord and King over all Exalt ye the Lord our God 2. God will be worshipped when and where and how he pleaseth to command and will not be worshipped but in Christ figured by the Temple and Ark of the Testimony in it worship as oâ—… before his foâ—…tstool 3. The worshippers of God under the Old Testament were taught to lift their mindeâ—… above all earthly things and loose their mindes from all limitation of God unto any corporal presence in the Sanctuary or Ark and to worship him at Solomon did
〈◊〉 God that judgeth in the earth PSAL. LIX 〈◊〉 the chief Musiâ—…n Al 〈◊〉 〈◊〉 of David when Saul sent and 〈◊〉 watch't the house to kill him DAvid in present 〈◊〉 of his life by Saul who having Daâ—… inclosâ—…d within 〈◊〉 City and within his own house tâ—…ht surely to have killed him as we read 1 Sam. 19. 11. he pâ—…ayeth to God for delivâ—…rance ver 1 2. and for a â—…eason of his prayeâ—… makeâ—…h a â—…mplaint against his enemies ver 3 4. In the next place â—…e prayeth the second time for delivery to himself and judgement against his enemies ver 5. and complaineth of them the second time ver 6 7. In the third place he declâ—…eth his confidence to be delivered ver 8 9 10. In the fourth place he maketh imprecation agâ—…inst his enemies for theiâ—… wickednesse ver 11 12 13 14 15. And in the last place he promiâ—…eth thanks to God for his delivery whereof he was assuâ—…ed before it came ver 16 17. From the Inscription Learn 1. No common bands of nature or civil relations can secure the godly from the peâ—…secution of the wicked for Saul Davids father in law sendeth to kill David 2. Gods children cannot be in so great straits nor the diligence of the wicked be so great to overtake the godly in a strait but God can deliver a supplicant They watched the house to kill him yet he escaped and did write this Psalme by what meanes he escaped he doth not tell here for he attâ—…ibuteth the delivery to God from whom he did seek it by prayer Ver. 1. DEliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from bloody men From his prayer Learne 1. Whatsoever means God shall offer for escaping out of a trouble Prayer is our best weapon against our enemies and the best of all meanes and â—…st of all to be used for a delivery Deliver me from mine enemies 2. Time of trouble and difficulty doth put beleevers to make use of the Covenant of grace and of Gods friendship and power for their deliverance O my God defend me from them that rise up against me 3. When wicked and powerful and blood-thirsty men do turn Persecutors of the godly no power but divine can be looked unto for a relief Deliver me from the workers of iniquity and save me from bloody men Ver. 3. For â—…o they lie in wait for my soul the mighty are gathered against me not for my transgression nor for my sinne O Lord. 4. They runne and prepare themselves without my fault awake to help me and behold From his complaint against his enemies and reason of his prayer Learne 1. Desperate-like dangers arising from the power and craftinesse of enemies must not discourage the godly but sharpen their prayer to God with whom is power and wisdome to deliver them For â—…o they lie in wait for my soul. 2. It is no new thing to see them who are in greatest power to be the chief in the persecution of Gods children The mighty are gathered together against me 3. A good conscience especially in the particular for which a man is pursued giveth greatest comfort in the time of trouble Not for my transgression nor my sin O Lord. 4. Albeit the Persecutors of the godly cannot finde a fault in them for which they may pursue them yet will they devise some challenge and make a great businesse to accomplish their designe They run and prepare themselves not for my fault 5. The Lord will let the plot go on and the danger of the godly grow as if he minded not to take notice of it that he may first put his children to prayer and then appear in the fit time Awake to help me and behold Ver. 5. Thou therefore O LORD God of hostes the God of Israel awake to visit all the heathen be not merciful to any wicked transgressours Selah 6. They return at evening they make a noise like a dog and go round about the City 7. Behold they belch out with their mouth swords are in their lips for who say they doth heare From his repeated prayer and complaint presented the second time Learne 1. In time of straits we should set our eyes most upon those stiles of God which most serve to strengthen our faith especially such as hold forth his power and good will to employ his power for us Thou therefore O Lord God of hostes the God of Israel awake 2. Counterfeit Professors and professed Pagans are all one before God in effect and the counterfeit Professor will be as ready an instrument to persecute the godly as a professed enemy for so is Saul and his followers named here Awake to visit all the Heathen 3 Although the Lord beare with the wicked a while he will at last take order with hypocrites and obstinately malicious transgressors Awake to visit all the Heathen be not merciful to any wicked transgressor 4. From the time that Persecutors have once resolved cruelty they cease not to pursue their purpose but like bloody dogs they run to and fro till they catch their prey they are busie all the day and set watches in the night to hurt the man they would have They return at evening they make a noise like a dog and go round about the City 5. Resolved obstinacy in sinne taketh away all remorse of conscience all feare of God and shame before men and maketh men openly avow their wickednesse yea and their cruel hearts will vent their bloody purpose when they think they are sure to accomplish their designe Behold they belâ—…h out with their mouth swords are in their lips for who say they doth heare Ver. 8. But thou O LORD shalt laugh at them thou shalt have all the heathen in derision 9. Because of his strength will I wait upon thee for God is my defence 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies In the third place he declareâ—…h his considence to be delivered and doth make sweet use of his saith for keeping up his heart under his trouble Whence learn 1. The first fâ—…it of an humble Prayer is a spiritual delivery of a mans oppressed spirit granted to him by faith and assâ—…ance of an outgate as here and many times elsewhere appeareth 2. When faith seeth God to be a friend it scorneth all opposition of whatsoever enemies few or many all is one to the clear-sighted beleever But thou O Lord shalt laugh at them thou shalt have all the heathen in derision 3. How weak soever the beleever finde himself and how powerful soever he perceive his enemie to be it is all one to him he hath no more to do but to put faith on work and to wait till God work because of his that is the enemies strength I will wait upon thee saith he to the Lord for God is my defence 4 When faith
God in a land so much as his Elect that fear him so nothing can encourage us to seek and hope for meâ—…cy to a land so much as the Lords love to them that fear him in it that thy beloved may be delivered save 5. When God hath begun to appear for his Church then in special should we follow a begun blessing with prayer that God would work out the benefit Thou hast given a banner to them that fear thee that thy beloved may be delivered save 6. Whatsoever difficulties appear in the way of the Churches delivery we must oppose the omnipotency of God to them all and sustaine our faith in prayer by looking to his love toward his Church and power to do for her That thy beloved may be delivered save with thy right hand and hear me Ver. 6. God hath spoken in his holinesse I will rejoyce I will divide Shechem and mete out the valley of Succoth 7. Gilead is mine and Manasseh is mine Ephraim also is the strength of mine head Iudah is my Law giver In the second part of the Psalme is set down Davids confidence to have the victory over his enemies and to have his Kingdome both setled at home ver 6 7. and enlarged abroad ver 8 9 10. By Davids prayer the word of promise that he should be established King is made lively unto him whereupon he is comforted and made confident of the accomplishment thereof in all points Whence learn 1. As faith helpeth up prayer so by prayer faith is setled and strengthened as here is evidenced 2. The word of promise is a more sure evidence then begun possession for David was not so sure of the Kingdome now because he had begun to reigne as because God had spoken 3. Then is the Word of God rested on and rejoyced in when it is received 〈◊〉 his Word when his holinesse is taken as a pawn for performâ—…nce God hath spoken in his holinesse I will rejoyce 4. Whatsoever resteth unperfected of what is promised to us by God shall be fully put in our possession as David here assureth himself to exercise the supreme government in those parts of his Kingdome on the one or other side of Iordan which yet were not brought unto subjection or setled under him I will divide Shâ—…hem and mete out the valley of Succoth c. 5. Whatsoever strength or encrease of number the Kingdome of Israel was to have from the plurality of Tribes and their strength yet the union of the sonnes of Abraham and stability of the Kingdome of Israel consisted in their joynt subjection to the Law-giver and government of Iudah out of which Tribe Christ came who is the true Law-giver and King of Israel towards whom the Church of old was to direct their eye through their typical governours Iudah is my Law giver Ver. 8. Moab is my Washpot over Edom will I cast out my shoe Philistia triumph thou because of me 9. Who will bring me into the strong city who will lead me into Edom 10. Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Here he is assured by the Lords word not onely of the establishment of his Kingdome at home but also of the enlarging of it abroad by the subduing of such as had been enemies to Israel before Whence learn 1. When the Lord doth unite his people under the government of Iudah and giveth them grace to take the true Ruler of the Tribe of Iudah for their Law-giver then shall the enemies of Israel be brought low and either used contemptibly as they did sometimes use the Lords people or else shâ—…ll professe themselves happy in their subjection to the King of Israel for after that David as the type of Christ had endited a Song to the Church wherein they should acknowledge Iudah their Law-giver then he as the type of Christ doth give them to sing this also Moab is my washpot that is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast out my shoe that is I shall subdue them and trample them under my feet as I passe through them Philistia triumpb thou because of me that is instead of thy triumphing over my people thou shalt be made to professe thy joy to be under my government 2. The beleever when he promiseth to himself great things must neither be senselesse of the difficulties of opposition which he is to meet with nor of his own inability to overcome difficulties but being sensible of both must look to God for assistance and furniture to overcome for when David considered the strength of the senced royal Cities of the enemy he saith Who will bring me into the strong city Who will lead me inâ—…o Edom Wilt not thou O God 3. It is Gods absence from or gracious presence with a people which maketh the successe of the warres of his people against their enemies worse or better and their bad successe in former time or by-past judgements on them for sinne must be so farre from marring the confidence of a people turning home to God and seeking to finde help from him that on the contrary the judgements inflicted upon them in their impenitency serving for confirmation of the threatnings of Gods Word and evidence of his justice must be made arguments of confirmation of faith in Gods promises of merciful assistance when they are turned towards God for so reasoneth David Who will bring me into Edom Wilt not thou O God which hadst cast us off and thou O God which didst not go out with our armies Ver. 11. Give us help from trouble for vain is the help of man 12. Through God we shall do valiantly for he it is that shall pull down our enemies In the last part he briefly resumeth his prayer and confidence to be heard Whence learn 1. The certainty of hope should not make us the more slack but rather the more earnest and servent in prayer for after this professed assurance David insisteth in prayer Give us help from trouble 2. Seeing God onely is the strength and furniture of his people and he cannot endure that they should relie upon any means which they may and must use but upon himself onely Therefore the lesse confidence we put in the creature the more may we be confident of help from God Give us help from trouble for vaine is the help of man 3. A self-denying and humbled beleever may go with courage and hope of successe to the use of the meanes and may encounter with whatsoever opposition of enemies Through God we shall do valiantly 4. The praise of valour and gallantâ—…y of victorious souldiers must not be parted betwixt God and the victour but whatsoever God doth in us or by us must be no lesse wholly ascribed unto God then if he had done all the work without us for both the valour of the instrument and the victory are the works of the
highnesse above the heavens doth not hinder him from taking notice of the lowest of his poor people yea the most helplesse and desolate among men are the first objects of his warmest love A Father of the fatherlesse and a Iudge of the widows is God 2. Albeit the Lord be infinite and incomprehensible by any place yet hath he appointed a trusting place where his people shall finde him by his own ordinance to wit the assembly of his Saints his holy Temple shadowing forth Christ to be incarnate who now is in heaven now is incarnate and sitting at the right hand of God in whom dwells the Godhead here here is God to be found God in his holy habitation 3. It is the Lords nature pleasure and ordinary practise to make up the wants and to change to the better the disconsolate condition of his own humbled and emptied children God setteth the solitary in families 4. The souls that are most sensible of bonds and bondage do lie nearest the seeking of the fruit of his redemption yea none in bonds have made or shall make use of God the Redeemer but his bonds and â—…etters hindering him from freedome of Gods service and from attaining of felicity have been and shall be loosed off him he bringeth out those which are bound in chaines 5. Such as will not be ruled by his Word according as they are disloyal rebels to him so shall they be dealt with as rebels that is they shall neither have Gods blessing joyned with any benefit which they seem to possesse nor any spiritual comfort in their afflictions when their calamity cometh upon them but the rebellious dwell in a dry land Ver. 7. O God when thou wentest forth before thy people when thou diddest march through the wildernesse Selah 8. The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel From the second reason of praising God Learn 1. It is expedient for our up-stirring unto thankfulnesse to cast our eye upon some particulars wherein the Lords goodnesse to us and our obligation to his love may appear as here the Pâ—…almist doth lead us by the hand unto the Lords particular work of redemption of Israel out of Egypt 2. That one work of the Churches delivery out of Egypt representing the redemption of his people from the misery of sin and Satans bondage 〈◊〉 a sufficient proof for ever of the Lords love care power and faithfulnesse to deliver his own out of all their misery which the Church and every member thereof should alwayes make use of unto the end of the world whether we look upon that work in the type singly or as it is a representation or pawne of the spiritual delivery of his people this work should we often look upon and still hold it up unto God O God when thou wentest forth before thy people when thou diddeâ—… march through the wildernesse 3. In the woâ—…ke of the Lord it is needful not only to look upon that which may foster saith in God and love toward him but also to set before us what may serve to keep our hearts in fear and awe of his dreadful Majesty The earth shook the heavens dropped at the presence of God even Sinai it self was moved at the presence of God even the God of Israel Ver. 9. Thou O God didst send a plentiful raine whereby thou didst confirme thine inheritance when it was weary 10. Thy Congregation hath dwelt therein thou O God hast prepared of thy goodnesse for the poor From the third reason of Gods praise Learne 1. The ordinary sustaining of Gods people bodily and spiritually in the possession of any benefit temporal or spiritual given unto them should be observed as well as the bestowing of any benefit in an extraordinary way as here the ordinary sustaining of Israel in Canaan is made a part of the song of praise no lesse then their miraculous delivery out of Egypt Thou O Lord didst send a plentiful rain whereby thou didst confirme thine inheritance when it was weâ—…ry 2. The people who are in Covenant with God externally are the Lords own peculiar more nearly and properly then any other society in the world therefore Israel here is called by the Prophet speaking to God Thy Congregation 3. It is for the Churches cause that the land wherein his people dwelleth is blessed at any time by God Thy Congregation hath dwelt in it 4. The blessing bestowed upon the Church or the place wherein they dwell is not given for any goodnesse in his people but for the goodnesse grace and good will of God to them Thou O God hast prepared of thy goodnesse for the poor Ver. 11. Thâ—… Lord gave the word great was the company of those that published it 12. Kings of armies did flee apace and she that â—…rried at home divided the spoile From the fourth reason of praise Learn 1. The Lord will sometime exercise his Church with warres afflictions and trials when he doth not intend to punish them but to give them the victory over their enemies and that for his own glory as in Ioshuahs time and Davids whereunto the text doth relate The matter of joyful newes or the word of the Churches victory over her â—…oes whensoever it is proceeds from the Lord who furnisheth matter for and words and utterance of joy to his people and praise to himself The Lord gave the word 2. When God will glorifie himself by comforting his Church he shall not want Heraulds of his praise Great was the company of those that published it 3. Were the enemies of the Church never so powerful and Gods people never so farâ—…e inferiour unto their enemies in power yet shall the enemy not be able to stand when God begins to fight for his people Kings of armies did flee apacc 4. It is easie for the Lord to make them a prey to the weakest of his people who do set themselves to make havock of the Church yea and to inrich his people with the spoil of such adversaries She that tarried at home divided the spoile Ver. 13. Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold 14. When the Almighty scattered Kings in it it was white as snow in Salmon From the fifth reason of praise Learn 1. As the Lord sometimes doth beautifie his people with victories and wealth so also at other times for just reasons he will darken all their outward glory and make them look as blacked scullions in the kitchin Though ye have lien among the pots c. 2. The Lord after the trial and hard exercises of his people for a time will give them so glorious an event and delivery as shall take off all the ignominy of their former affliction and make up all their losses yea he will cause their formerly deforming afflâ—…ions to serve for washing-balls of
sope to make them so much more beautiful Though ye have lien among the pots ye shall be as the wings of a Dove covered with silver and her feathers with yellow gold 3. Experiences of mercies shewen to the Lords people are pawns and evidences of like mercies in time to come as here When the Almighty scattered Kings in the land it was made white is made a proof of the Promise made ver 13. 4. As a dark duskie mountain whereupon groweth no green thing but black hâ—…th is made white when covered with snow so is a disgraced shamed impoverished inslaved land made glorious again by a merciful manner of delivery manifesting the Lords kinde respects unto it When the Almighty scattered Kings in Iudea it was made white as snow in Salmon Ver. 15. The hill of God is as the hill of Bashan an high hill as the hill of Bashan 16. Why leap ye ye high hills this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever From the sixth reason of praise Learne 1. The Kingdomes of this world especially some of them of more eminent sort do seem very rich and glorious in comparison of the outward appearance of the Kingdome of Christ in his Church as the great high and fruitful hill of Bashan seemed to be more glorious then the hill of Sion yet all things being compared in speciall the spiritual priviledges of the one with the temporâ—…l priviledges of the other the Church of God will outreach the most glorious Kingdom on the earth The hill of God is as the hill of Bashan an high hill as the hill of Bashan 2. Although the Kingdomes of the world rejoyce in their Prerogatives and despise the Kingdom of Christ in his Church yet have they no cause to exalt themselves Why leap ye ye high hills 3. This one priviledge of the Church that it is the place of Gods residence wherein he will manifest himself familiarly and comfortably to his own may oversway all the excellency of all the Kingdomes of the world no Kingdom which hath not Gods Church in it can say the like This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever Ver. 17. â—…he chariots of God are twenty thousand even thâ—…usands of Angels the Lord is among them as in Sinai in the holy place Ver. 18. Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them From the seventh reason of praise Learn 1. No Kingdome hath such defence so potent and so numerous armies to fight their battels as the Church hath The chariots of God are twenty thousand even thousands of Angels 2. The defence of Angels is made fast to his Church and their power made sure to be for her because God is in his Church even the Lord whom all Angels do serve and attend upon is in his Church as at his giving of the law upon Mount Sinai did appear The Lord is among them as in Sinai 3. The Lord is no lesse terrible against his foes in Sion then in Sinai and whatsoever terrour the Lord did shew to his Church in Sinai against the violaters of his law he will manifest it for the comfort and defence of his people who heartily embrace his Gospel The Lord is among them to wit these chariots and Angels as in Sinai so in the holy place 4. The Ark was not more gloriously conveyed from the house of Oâ—…ed-edom unto the city of David then God that is Christ who is God who descended to assume humane nature that he might therein perfect the work of Redemption did gloriously ascend into heaven after the price of Redemption was paid by him Thou hast ascended on high Eph. 4. 8 9 10. 5. The praises of God and joy of the Church are perfected in Christ no satisfaction in the shadows till Christ the substance be looked unto therefore here the Lords Spirit led his people to look through the shadow of the ascending of the Ark toward the city of David unto the ascending of God incarnate represented by the Ark into heaven Thou hast ascended on high 6. Christ did not enter into his glory without a battel going before and that with strong and many enemies and in his fighting he carried the victory and after his victory he did triumph first in the Crosse and then in his Ascension over sin Satan the world hell grave and all He led captivity captive 7. Christ as Mediatour and King of his Church was fully furnished with all things needful for gathering his Church for edifying governing and perfecting of it Thou hast received gifts for men even those gifts which the Apostle speaketh of for the gathering and edifying of the body of the Saints Eph. 4. 11 13. 8. The gifts which Christ hath received and given forth are not for the Jewes only or Gentiles only for the poore only or rich only but for men indefinitely Thou hast received gifts for men 9 As he hath received gifts for bringing on to life those that are reconciled so also to conquer subdue and bring in rebels and to reconcile enemies Thou hast received gifts for men yea and for the rebellious also 10. The end of Christs Ascension and receiving and sending down gifts among men is to gather and preserve and establish unto God a Church in the world wherein he may make himself manifest and dwell and rule in the midst of his enemies Thou hast received gifts for men that the Lord might dwell among them 11. Yea whatâ—…oever gifts are bestowed upon unregenerate men within the visible Church or without it which may any way be serviceable to the Church they are all bestowed on them in favour of the Church that God may dwell in his visible Church which by those gifts is edified Thou hast received gifts for men yea for the rebellious also thaâ—… the Lord God might dwell among them Ver. 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah 20. He that is our God is the God of salvation and unto GOD the Lord belong the issues from death From the eighth reason of praise Learne 1. Where the Lord will be merciful he will be merciful and not weary in doing good to his people in a current course of bounty the observation whereof should stirre up our hearts to thankfulnesse Blessed be the Lord who daily loadeth us with benefits 2. The favours and benefits which God doth bestow upon his people do come in greater number and measure unto them then they are able to acknowledge make use of or be thankful for and so in a sort do burden the spirits of the truly godly Blessed bâ—… God who daily loadeth us with benefits 3. As all benefits do flow unto Gods children from the covenanted kindnesse of God for giving unto them eternal salvation
so should all benefits confirm their faith in the Covenant and lead them to the hope of receiving after all other benefits salvation also Blessed be the lord who daily loadeth us with benefits even the God of our salvation 4. Albeit the Covenant of salvation be sure and solid in it self yet are we slow to beleeve it weak in our laying hold of it and have need to have the stamp and impression of it set deep upon our hearts as here the Psalmist teacheth the Church by inculcating this point He that is our God is the God of salvation 5. Temporal things which men do idolize may serve a man in this life but at death in death and after death he can have no good by them It is God only who can deliver from death and give an issue out of it Unto God the Lord belong the issues of death 6. Let a man be once setled in the faith of his salvation then he shall be comforted against all the troubles and dangers wherein he can fall yea even against death it self if he can say He that is our God is the God of salvation he may also say with confidence and application to himself and comfort Unto God the Lord belong the issues from death Ver. 21. But God will wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses From the ninth reason of Gods praise Learne 1. How great soever be the majesty of God and the riches of bounty and grace offered in Christ yet will men be found even within the visible Church who will wickedly refuse his grace and oppose his Kingdom but all to their own shame and damage But God shall wouâ—…d the head of his enemies 2. The character of Gods irreconcileable enemies is that they cease not to follow the course of sin He goeth on still in his trespasses 3. Though God spare his enemies long and suffer them to grow old in the course of enmity against him yet shall shameful sudden and irrecoverable judgements overtake them in their old dayes But God shall wound the hoary scalp of such a one as goeth on still in his trespasses Ver. 22. The Lord said I will bring again froâ—… Bashan I will bring my people again from the depthâ—… of the sea 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same From the tenth reason of praise wherein the Prophet promiseth in the Loâ—…ds Name that God shall work over again such works of delivery to his people and such works of victory over their enemies as he had wrought before Learn 1. The Lords Word is certainly sufficient for performance of his promises and ground of comfort and confidence and thanksgiving and praise to God even before the work be wrought The Lord said I will bring again c. 3. As the Lord will have the memory of former dangers and deliveâ—…ies of his Church kept in remembrance for his own glory so will he have former dangers for his peoples good to be looked upon as advertisements of what straits his Church may be cast into and his former merciful deliveries looked upon as pledges and pawns of the promises of like mercies in time to come as need shall require I will bring again from Bashan I will bring my people again from the depths of the sea doth import thus much 3. As the Lord will give as great deliverances to his Church when they are in straits as ever he did before so wil he give as terrible blows to his adversaries as ever he did according as the Churches need or good shal require I will bring again from Bashan c. that thy foot may be dipped in the blood of thy enemies 4. Albeit neither the Lord nor his people do delight in bloodshed yet will he let his people and all men see in the bloodshed of their enemies how terrible he is in justice especially against the enemies of his Church and how dear his people are to him and that rather then they should be overthrown he will destroy Nations for their safety and give unto his people in their own defence against their oppressors notable victories So that thy foot may be dipped in the blood of thine enemies 5 When the Lord thinks it fit not to make his own people instrumental in their own delivery then can he yoke the enemies among themselves or raise up proâ—…ane dogs like themselves to avenge the quarrel of the Lords people upon their enemies That the tongue of thy dogs may be dipped in thâ—…â—…ame that is in the blood of thine enemies Ver. 24. They have 〈◊〉 thy goings O God even the goings of my God my King in the sanctuary 25. The singers went before the players on instruments followed after amongst them were the damosâ—…ls playing with timbrels To confirme what is promised he bringeth forth old experiences acknowledged by the enemies registred in the Word of the Lord and read in the Temple Whence learn 1. The Lord useth to work so evidently for his people and against his enemies that both his people and their enemies are made witnesses and are forced to acknowledge the Lords work They have seen thy goings O God 2. It is the glory of a people when God so worketh as he is seen to be their God their leader their defender and all as in Covenant with them They have seen thy goings O God even the goings of my God saith he 3. That Gods honour may be seen mans honour should be laid down at his feet and put case a man were the greatest King yet is it greater glory and matter of contentment to have God for his King then to be a King without God They have seen thy goings O my God my King saith David now setled in the Kingdom 4. The most clear sure and profitable sight of the Lordâ—… work and wayes is to be had in the use of publick ordinances where his Name Nature Covenant and course he keepeth with all men together with the causes use and ends of his works are to be seen They have seen the goings of my God in the sanctuary 5. Where all the people receive a benefit it becometh all the people publickly and solemnly and with their best expression of affection as God doth appoint to praise God and in his worship to see that all things may be done orderly as Israel did when they came through the red sea and at other times as the Lord gave occasion The singers went before the players on instruments followed after amongst them in the middle-ward the Damoâ—… playing with timbrels 6. All the powers of our soulâ—… and bodies should concurre each of them in their own order with the best harmony of knowledge affections and expressions which can be attained unto for setting forth the Lords praises and our obligation to him for his goodnesse of his people and so should 〈◊〉 â—…rch on all
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
mercy to them that he may have the more glory thanks for his work I will magnifie him with thanksgiving 3. Moral worship offered in Spirit and truth in the meanest degree of sincerity is more acceptable to God then the most pompous ceremonial service which can be done to him without Spirit and truth This also shall please the Lord better then an oxe and bullock that hath bornes and hooses that is which is perfect and wanteth nothing in the external part of commanded service 4. That which we know shall be most acceptable to God we ought to study and follow that most that we may walk before God unto all well-pleasing in special to praise him in affliction and to praise him from a contrite spirit This also shall please the Lord better then c. Ver. 32. The humble shall see this and be glad and your hearts shall live that seek God 33. For the Lord heareth the poor and despiseth not his prisoners From the third evidence of the victory of his faith in the prophecy of the fruits of his sufferings mainly as he was a type of Christ who here is most intended Learn 1. The exercise of the Saints set down in Scripture and namely the exercise of David and of Christ represented by him was foretold that it should be of great use to the Church of God in after-times as now we see it in effect The humble shall see this and be glad 2. The humble soul is most capable of divine knowledge and comfort The humble shall see this 3. The escape of our Lord Jesus out of his sufferings for us and the escape of his afflicted children out of their sufferings through faith in him is a matter of instruction comfort and joy to every humbled beleever The humble shall see this and be glad 4. As such who are pure in spirit and truly humbled do live upon Gods almes and are daily at his doores for relief of their necessities and for communion with his gracious goodnesse so shall they thrive well in this trade Your heart shall live that seek God 5. The Lordâ—… children have a life beyond the children of men which is able to quicken them in their deepest troubles and to make them blessed in their delivery out of troubles a life moral and spiritual whereby their conscience is comforted Your heart shall live that seek God 6. The right way for the godly afflicted to have the benefit of the troubles and events which Christ and his followers have had experience of is to comfort themselves in hope of the like event and successe in seeking God as they did The humble shall see this and be glad and your heart shall live that seek God 7. As the Lords poor men are much in prayer so shall they be rich in good answers For the Lord heareth the poor 8. Whoever in defence of any point of Gods truth are put to trouble either in body or minde by men or Satan or both they are all sufferers for God they are all prisoners who howsoever they be misregarded by men shall be of much price in Gods eyes He despiseth not his prisoners Ver. 34. Let the heaven and earth praise him the seas and every thing that moveth therein 35. For God will save Sion and will build the Cities of Iudah that they may dwell there and have it in possession 36. The seed also of his servants shall inherit it and they that love his Name shall dwell therein From the last evidence of the victory of faith set down in a prophetical thanksgiving for the foreseen mercies which were to come to the Church by Christs procurement and specially to the Jewes Learne 1. Large sense of troubles maketh way for large observation and sense answerable of mercies The evil of deepest afflictions the Lord can recompense with highest consolation as the beginning and ending of this Psalm giveth evidence 2. The soul that seeth the mercy of God toward it self doth see also the mercy of God upon the same grounds to all others his people in Sion his Church in every place and time and he seeth the benefits of Christs sufferings to be matter of praise unto God able to fill the whole world and he seeth his own insufficiency for the praising of God also and that all the creatures are all few enough when they all concurre in this Song Let the heaven and the earth praise him and the seas and every thing that moveth therein 3. Whatsoever condition of Gods people can be represented by the various condition motion settlement or commotion of heaven earth and seas and things therein cannot but furnish matter of joyful praise to God and come up to contribute to Gods praises Let the heaven and earth the seas and every thing that moveth therein praise him 4. Every delivery of every beleever and above all the delivery of Christ as man from his expiâ—…tory sufferings is earnests and pledges of the delivery of the Church militant out of all its troubles For God will save Sion saith the Psalmist being now delivered out of his trouble 5. As the Lord will ever maintain his Church his Sion and his Iudah so hath he a purpose to give a special evidence of this his care among the Jewes how farre soever they may at some times be from all appearance of his respect to them for in the promise he keepeth in expressely the Name of Iudah He will build the Cities of Iudah 6. What outward testimonies of Gods respect to the Jewes for Christs sake shall be given unto them after the destruction of their Cities here presupposed we must leave it to God to be in due time by his own works interpreted and to be made out according to what here is said That the Cities of Judah shall be builded that they may dwell there and have it to wit the promised land in possession the seed also of his servants shall inherit it and they that love his Name shall dwell therein Only let us observe that the duty of the true Citizens of the Church is to transmit true Religion to their posterity and that this is the best and only way to transmit also the blessing of God and the constant possession thereof unto them The seed also of his servants shall inherit it and they that love his Name c. PSAL. LXX To the chief Musician A Psalme of David to bring to remembrance THis Psalm is almost one in words with the latter end of Psalm 40. wherein David being in present danger of his life by his enemies prayeth first for speedy delivery ver 1. next for shameful disappointment to his enemies ver 2 3. and thirdly for a comfortable life to all the godly ver 4. from which condition albeit he himself was very farre for the present yet he professeth he doth relie on God by faith and prayeth for a timous delivery ver 5. From the Inscription Learn 1. Our most notable dangers and deliveries should most
life in raising of him out of the grave of his trouble Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth 4 As trouble humbleth and abaseth a man before the world so the Lords delivering of him and shewing his respect to him honoureth the man again and exalteth him before men Thou shalt increase my greatnesse 5. As no trouble doth come alone but multitudes of troubles joyned together when the Lord will humble and try a man so no comfort cometh single or alone when the Lord will change the mans exercise but a multitude of comforts joyned together Thou wilt comfort me on every side 6. Losses are made lighter and comforts weightier when God is seen and acknowledged in them Thou which hast shewed me sore troubles it is but a view of trouble what we have felt when troubles are seen to come from Gods hand thou shalt increase my greatnesse and comfort me on every side Ver. 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the Harp O thou holy One of Israel 23. My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed 24. My tongue also shall talk of thy righteousnesse all the day long for they are confounded for they are brought unto shame that seek my hurt The fourth and last evidence of his confidence is his promise of joyful thanksgiving by way of a begun song and that for the foresight of his own delivery and of his enemies overthrow Whence learn 1. Faith is so satisfied with Gods promise that it can praise heartily for what is promised before it finde performance I will praise thee with the Psaltery even thy truth 2. It is our interest in the Covenant which makes us to have interest in particular promises I will praise thy truth O my God 3. A soul sensible of Gods kindnesse and sure by faith of the performance of his faithful promises cannot satisfy it selfe in praising of God it hath so high estimation of his fidelity power and love Therefore after he hath said I will praise thee he addeth unto thee will I sing with the Harp 4. How hardly soever a soul hath been exercised with troubles for a while so soon as it seeth by faith the Lords prepared event It will justify all the passages of Gods providence as just and wise and good and in a word as holy in all respects To thee will I sing O holy One of Israel 5. Singing with our voice unto the Lord is a part of moral worship as well as prayer with the voice when his honour and our upstirring and others edifying calleth for it My lips shall greatly rejoyce when I sing unto thee 6. As the work of praising God requireth sincerity earnestnesse and cheerfulnesse so the work thus done becometh not onely honourable to God but also refreshful to the worshipper My lips shall greatly rejoyce when I sing unto thee 7. Dangers and distresses how grievous soever they be for the time yet do they furnish matter of praise to God and joy to the party troubled afterward when the delivery cometh My lips shall rejoyce and my soâ—…'e which thou hast redeemed 8. Beside singing of Psalmes unto God speaking of his praise in all companies and upon all occasions is a part of our bounden duty of thankfulnesse for making his word good to us in the overthrow of our enemies and delivering of us My tongue also shall talk of thy righteousnesse all the day long 9. The overthrow of the enemies of the godly is as certain to come as if we saw it with our eyes already come to passe The same Word of God the same light and perswasion of spirit manifesteth the delivery of the godly and the destruction of their enemies For they are confounded for they are brought to shame that seek my hurt PSAL. LXXII A Psalm for Solomon IN this Psalm under the shadow of King Solomons reigne Christs gracious government is praised and first the Church is taught to pray for a blessing on King David and his sonnes government including Christs ver 1. Next the answer is given by the spirit of the Lord in a prophecie of the blessednesse of the Reign and Kingdome of Christ the Sonne of David from ver 2. to ver 18. Thirdly the use hereof is â—…et down in thanksgiving unto God ver 18 19. and herein is the accomplishment of all the desires of David obtained by this satisfactory answer ver 20. From the inscription and prayer Learn A King may command within his kingdom many things but he cannot command a blessing on his own government he must make suit for this to God He may leave a kingdome to his childe but because a kingdom is nothing without Gods blessing he must pray for this blessing and seek the assistance of the prayers of the Church for this intent and this duty Kings may crave of the Church and Gods people should not refuse it A Psalm for Solomon Ver. 1. GIve the king thy judgements O God and thy righteousnesse unto the kings son From the prayer of the Church Learn 1 Gifts from God are necessary to fit a man for an office and it is nâ—…t every gift which doth make fit for a particular office but such gifts specially as are for the discharge of the place a man hath and those must be asked from and granted by God and by this meanes sanctified Give the King thy judgements O God 2. Nothing is more conducible to make a Kings government prosperous and blessed then equity and justice according to the revealed will of God Give the King thy judgements and thy righteousnesse to the Kings son Ver. 2. He shall judge thy people with righteousnesse and thy poor with judgement 3. The mountaines shall bring peace to the people and the little hills by rightoousnesse 4. He shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 5. They shall fear thee as long as the Sun and Moon endure throughout all generations 6. He shall come down like raine upon the mowen grasse as showers that water the earth 7. In his dayes shall the righteous flourish and abundance of peace so lâ—…ng as the Moon endureth 8. He shall have dominion also from sea to sea and from the river unto the ends of the â—…arth 9. They that dwell in the wilâ—…ernesse shall bow before him and his enemies shall lick the dâ—…st 10. The kings of Tarshish and of the Isâ—…es shall bring presents the kings of Sheba and Seba shall offer gifts 11. Yea all kings shall fall down before him all nations shall serve him 12. For he shall deliver the needy when he crieth the poor also and him that hath no helper 13. He shall spare the poore and needy and shall â—…ve the soules of the
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
cause judgement to be heard from heaven the earth feared and was still 9. When God arose to judgement to save all the mâ—…ek of the earth Selâ—…b The fifth reason of Gods praise is from the experience of fearful judgements on Gods enemies when he was about to deliver his people from their oppression Whence learâ—… 1. Late mercies and deliverances given to the Church should renew the thankful memory of old deliveries as here is done 2. When ordinary meanes and advertisements do not make the Persecutors of the Church to cease God hath extraordinary judgements from heaven whereby he will speak unto his adversaries Thou didst cause judgements to be heard from heaven 3. If by one sorâ—… of more milde advertisement or rebuke men cannot be brought in order by another and more terrible rebuke they shall be made quiet Thou didst cause judgement to be heard from heaven the earth feared and was still 4. The property of the Lords people is to be so acquainted with afflictions and so sensible of their own sinfulnesse that they do not impatiently fret at Gods dispensation even when they are oppressed by men but do study submission unto God and commit their cause to him therefore are they called The meek of the earth 5. When the Lords meek ones are in danger to be swallowed â—…p and destroyed by their oppressors the Lord who is the sovereign Judge to decide controversies and to determine who is in the wrong albeit he be silent for a while yet will arise in due time and speak from heaven by judgements to the terrifying and silencing of proud oppressors The earth feared and was still when God arose to judgement to save all the meek of the earth 6. When the Lord ariseth to save the meek in one place and of one generation it is an evidence and earnest that he shall arise to save at length all and every one of the meek in every place in all times after for his arising for his people which was now past is saiâ—… here to be for to save all the meek of the earth Ver. 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restraine The sixth reason of Gods praise is that he shall make the malice of the adversaries of his people to contribute to his glory Whence learn 1. Albeit the rage and cruelty of men against the Lords meek ones may seem for the present to obscure Gods glory and to tend to his dishonour yet when he hath huâ—…bled tried purified his own and done his work in Mount Sion all the rage of persecutors shall turn to Gods glory undoubtedly Surely the â—…rath of man shall praise thee 2. When God hath glorified himselâ—… in the purging of his Saints and punishing their peâ—…secutors yet the enmity of the wicked world against Gods people will not cease there will be still as here is presupposed a remainder of wrath 3. Let the wrath of the wicked against the godly be never so great inveterate lasting and unquenchable yet it shall vent it self only as the Lord sees fitting he shall maderaâ—…e the out-letting of it as he seeth expedient for his peâ—…ples good it shall not break out to the destruction of his people The remainder of wraâ—…h shaâ—…t thou restrain Ver. 11. Vow and pay unto the LORD your God let all that be round about him bring presents unto him that ought to he feared 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth The use of the former doctrine is to teach Gods people to give unto God that respect and praise which is due to him from them and to exhort all Nations without the compasse of the visible Church to submit themselves unto him lest he cut off fearfully the chiefest of them Whence learn 1. The use of the Lords deliverances of his Church which the people of God should make is to call on God in their troubles engage themselves to glorifie him in word and deed for his mercies and to entertain the conscience of their obligation Vow and pay unto the Lord. 2. It is not enough to discharge a promised duty to God in outwâ—…rd formality as the Philistines made their offering to the Ark of God but the godly must do what service they do to God as to their God reconciled unto them and in Covenant with them Vow and pay unto the Lord your God 3. The Lord is to be feared and honoured of all that are neaâ—… to him in Covenant or Profession yea or in vicinity of place unto his people and Church where the Lord manifesteth himself in his ordinances Let all that be round about him bring presents unto him that ought to be feared 4. How terrible soever the power of Princes and great men seem unto the Lords people when they engage themselves and their subjects against the Church yet ere they bring forth the ripe grapes of their designes and plots against Gods people God can and will cut off their wisdome courage and lise as easily as the branches of a Vine-tree He shall cut off the spirit of Princes 5. There is greater cause why Princes should be afraid of God then why Gods people should be afraid of Princes Princes cannot do so much to any one of Gods people as God can do to the highest Princes on earth God can make their fall great according to the height of their place he can root them out and their posteriry not only from all place of power but also from all being on the earth he can make them a terrour to themselves he can destroy them soul and body yea he useth to do this tâ—… his adversaries He is terrible to the Kings of the earth PSAL. LXXVII To the chief Musician to Ieduthun A Psalme of Asaph THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure and how he wrestled under this condition and had deliverance from it which is summarily propounded ver 1. and made plain more particularly in the rest of the Psalm for first he setteth down his trouble of minde ver 2 3 4. Secondly his wrastling with the sense of felt wrath ver 5 6 7 8 9. Thirdly his begun victory by faith ver 10 11 12. Fourthly the setling of his minde by consideration of Gods manner of dealing with his Church of old to the end of the Psalm Ver. 1. I Cried unto God with my voice even unto God with my voice and he gave eare unto me In this summary Proposition of his sad exercise of spirit and of his delivery out of that condition Leorne That as there are many troubles whereunto Gods children are subject whereof this is one of the most heavie to be under the sense of the wrath of God and feare of final cutting off so God hath set down examples of this exercise in some of his dear children for preparation of those who have not yet been acquainted with the
course obstinately howsoever God discharge us to come contrary to his commands and flatly to refuse to obey him and if we at any time seem to do him service to do it from corrupt principles and for corrupt ends still remaining unreconciled to him and whatsoever we tie our elves unto by Covenant as double-hearted persons to deal deceitfully therein and turn back from it such were all the unrenewed Israelites A stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God 9. Nothing is able to bring us off this our natural course and sinful inclination except faith and hope in God and obedience to his commands be begun and entertained in us by the Word of God as the connexion of these duties here and order they are set down in doth teach 10. The Lord will have his people obediently to hearken to his reproofs and not reject his yoke and meekly to submit to his government and not rebell to study sincerity of affection toward God and stedfastnesse in his Covenant as his condemning these carnal Israelites for the contrary faults doth teach us Ver. 9. The children of Ephraim being armed and carrying bowes turned back in the day of battel 10. They kept not the Covenant of God and refused to walk in his Law 11. And forgate his works and his wonders that he had shewed them In the second place under the name of Ephraim as the most mighty and numerous tribe of all the rest he understandeth all Israel and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel was their carnal confidence in their own strength and their not beleeving in God their not regarding the Covenant they were entered into with God their disobedience to his commands and their not making use of his wonderful works amongst them Whence learn 1. When men are under greatest guiltinesse and at greatest distance from God they are least sensible of their sin least afraid of Gods wrath and most confidenâ—… of their own abilities Ephraim and Isral many a time lying under breach of Covenant and rebellion against God being armed and carrying bowes do think themselves sufficient to encounter with their enemies 2 Multitude of men and arms will not avail a people in the day of battel when God is against them God can take wisdom and courage and strength and good successe from them The children of Epbraim being armed and carrying bowes turned back in the day of baâ—…l 3. The cause of general calamities coming upon Gods people will be found in their sins which have provoked the Lord against them whereof God will convince them by judgements when they will not be convinced otherwayes They turned back in the day of battel how came this They kept not the Covenant of God 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection and to presse upon them to return to the rule and walk in his obedience but when this admonition and offer is refused then no wonder judgement come for here They turn back in the day of battel when and wherefore They refused to walk in his Law 5. As the sanctified and thankful remembrance of Gods dealing with his people is the way to keep the heart in the love faith and obedience of God so the letting of his works and specially the most remarkable and wonderful works to slide out of their memory and affection is the fountain of defection from God and cause of falling unto carnal courses and confidences and drawing on of Gods judgements on themselves They forgat his works and his wonders that he had shewed them Ver. 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan 13. He divided the sea and caused them to passe thorow and he made the waters to stand as an heap 14. In the day-time also he led them with a cloud and all the night with a light of fire 15. He clave the rocks in the wildernesse and gave them drink as out of the great depths 16. He brought streams also out of the rock and caused waters to run down like rivers In the third place he setteth down some of these wonderful works done for his people which should have tied their faith love and obedience unto the Lord in special the great work of Redemption and delivery of his people out of Egypt representing the spiritual Redemption and delivery of his own out of the bonds of sin Satan and wrath how God plagued the Egyptians with wonderful plagues in the sight of their King and Princes in Zâ—…an the most famous City of Egypt ver 11. How he dried the red sea and made his people go through between mountains of liquid water on both hands ver 13. How he directed them and refreshed them by a pillar of fire by night and by a cooling cloud by day ver 14. How he furnished them drink out of the flinty rock in the wildernesse ver 15 16. Whence learn 1. The great work of bodily redemption of Gods people out of Egypt and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby should be as inducements unto and props of faith in God to all who seek life in him and a sufficient motive unto love and obedience unto him to the worlds end for to this end did he declare his love care and power to save them who enter in Covenant with him to be his people Marvellous things did he c. 2. The works of God done for his people in any former age do oblige those of that age and all the succeeding ages to make use thereof for the increase of faith in God and of love and obedience to God and do answerably aggravate the contrary sins when they are not so made use of for Marlous things did he in the sight of their fathers is the ground of challenging of the posterity for their defection 3. The plagues of Egypt should serve for the comfort of Gods oppressed people and for terrour to their enemies in all ages Marvellous things did be in the sight of their fathers in the land of Egypt 4. As the Lord avoweth his people and owns their quarrel most openly in the sight of Kings Courts and royal Cities so should his people avow their loyalty to God before all men otherwayes the more evidently God hath appeared for his people the more heavy is the challenge of unthankful disobedience as here it is made the challenge of back-sliding Israel that God in the most open theatre of the Kingdom of Egypt whereby the fame of his works might go into all the world did work for them and their fathers Marvellous things did God for them in the field of Zoan from whence passage was to many countreys 5. The Lords making of a way
through the red sea for his peoples delivery is an evidence and pawn once for aye of his power and purpose to make a way for his owne to escape how great soever their straits shall be He divided the red sea and caused them to pâ—…sse through 6. The Lords causing the liquid waters to stand as a wall heaped up contrary to the nature therof is a pawn of his power and purpose to make the creatures which by nature should deyoure to be not only harmlesse but helpful also to this people as need requireth He made the waters to stand as an heap 7. The Lords bringing of his people both out of Egypt and out of the sea is a pawne of his power and purpose to bring his people through all hazards whatsoever wherein others shall perish He caused his people to passe through 8. The Lords leading on of his people night and day is a pawn of his constant love to his own people and of his power and purpose never to leave nor forsake such as love to have his guiding and conduct In the day-time also he led them 9 The Lords covering of the hoste of his people with a coole and comfortable cloud all the day long to keep them from the scorching heat of the Sun in the dry and hot wildernesse is a pawne of his kinde care of his people and constant purpose to give refreshment in the time of persecution or whatsoever troubles they shall be exercised with In the day-time also he led them with a cloud 10. The Lords making of a pillar of fire to burn and shine all night for tempeâ—…ing the cold of the night and directing of Israels steps when they were to march in the night is a pledge of his love power and purpose to furnish the light of direction and consolation unto his own people as they have need He led them all the night with a light of fire 11. As the Lords people wanting of water in the wildernesse through which their way did lie doth teach us that we may be redacted to great straits in this life both bodily and spiritual so the Lords furnishing unto them drink doth teach that the Lord both can and will furnish his people in their necessities bodily and spiritual He clave the rocks in the wildernesse and gave them drink as out of the great depths he brought streames also out of the rock and caused waters to run down like rivers Ver. 17. And they sinned yet more against him by provoking the most High in the wildernesse 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wildernesse 20. Behold be smote the rock that the waters gushed out and the streams overflowed can be give bread also can he provide flesh for his people In the fourth place he setteth down how the people made no better use of the foresaid mercies then to tempt God and to provoke him to wrath by seeking satisfaction to their carnal lusts and questioning whether or no God was able to satisfie their desires Whence learn 1. Unrenewed nature is strongly inclined to meet the Lords goodnesse with more and more ingratitude and to sin over and over again the same sins when new benefits and old faults being well considered might teach more wisdom and thankfulnesse They sinned yet more against him 2. We are so foolish in our sinning that we do not consider what we our selves are how great a majesty we offend and what may be the consequents thereof They sinned yet more by provoking the most High O how unreasonable uncircumspect undiscreet and blinde fools are men in their sinning 3. Albeit we have no outward enticements albeit the place of our sojourning here should warne us as strangers and pilgrims to abstain from fleshly lusts albeit we have the Word works of God as witnesses of God and evidences of his beholding of us yet so pregnant are we in wickednesse so beastly passionate in our carnal affections and so grosse in Atheisme that naturally we run on in our own wayes as the horse rusheth into the battell They provoked the most High in the wildernesse 4. When God giveth sufficiently to supply necessities and we seek to satisfie our lusts when God hath said and done abundantly already for evidencing his power justice truth and care of our welfare and we will not rest on him except he give such other new and extraordinary proofs of his properties as we do prescribe then do we tempt God and highly provoke him by seeking thus to subject him to our direction will and carnal affections And they tempted God in their heart by asking meat for their lust 5. When the sinful motions of the minde and heart are not controlled the sin will break forth openly to outward acts tending to Gods dishonour and to the evil example of others They tempted God in their heart and then they spake against God 6. Words of misbelief not disputing against tentations but in effect calling in question Gods truth power care of us or his good will to us are in effect slandering of God and bearing false witnesse against him They spake against God they said Can God furnish c 7. The carnal ungodly man hath no estimation of God or any of his spiritual benefits but doth set him a task of satisfying of his fleshly conceits and affections which if God do not answer he misregardeth God They said Can God furnish a table in the wildernesse 8. Albeit the unbeleever be convinced of Gods power and goodnesse to his people by his works for time past yet 〈◊〉 he not the wiser afterward when it cometh to the giving credit unto God in another work yea the work which God hath wrought is esteemed by him as nothing except God do father as the unbeliever shall prescribe Behold say they be 〈◊〉 the rock that waters gushed out but can he give breaâ—… 〈◊〉 so can he provide flesh for his people Ver. 21. Therefore the LORD heard this and was wroth so a fire was kindled against Iacob and anger also came up against Israel 22. Because they beleeved not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doores of heaven 24. And had rained down Manna upon them to eate and had given them of the corne of heaven 25. Man did eate Angels food he sent them meat to the full In the fifth place he setteth down how God was wroth for their unbelief for their not having a due estimation of the miraculous feeding of them with Manna Whence learn 1. Sins continued in and in special expressions to the dishonouring of God flowing from misbeleef have a loud cry in Gods eares and he taketh notice of them for executing of judgement Therefore the Lord heard this and was wroth 2. When God is openly dishonoured the Lord by open judgement will sanctifie
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
our natural inclination that neither by Gods gentle dealing with us nor by his sad judgements on others or on out selves can we be amended as is to be seen in unrenewed Israelites For all this they sinned still 5. Neither extraordinary works of mercy nor judgement nor miracles are able to convert men or turn them from their evil wayes or beget saving faith in them with whom ordinary means do not prevaile For all this they sinned still and believed not for his wondrous work 6. When all meanes are â—…ssayed and none do prevaile to bring men to repentance and reconciliation with God through faith no wonder God in his righteous judgement should cut off the impeuitent as an unâ—…ful and evill tree is cut down and cast away They sinned 〈◊〉 therefore their dayes did he consume in vanity and their yeâ—… 〈◊〉 trouble 7. By following of lusts and not seeking felicity 〈◊〉 God men do both misse the good they hoped to have by sinning and finde nothing in their way but vanity and also meet with trouble and torment which they did not fear They sinned stâ—… and believed not therefore their dayes did God consume in vanity and their yeares in trouble Ver. 34. When he slew them then they sought him and they returned and enquired early after God 35. And they remembred that God was their Rock and the High God their Redeemer 36. Neverthesse they did flatter him with their mouth and they lied unto him with their tongues 37. For their heart was not right with him neither were they sleòfast in his covenant In the seventh place he describeth some fits of their temporary faith and repentance ver 34 35. which in effect proved to be but flattery or hypocrisy and did resolve in back-sliding and apostasie ver 36 37. Whence learn 1. When men neither by the Lords liberality nor lighter chastisements can be moved to repent it is righteousnesse with God by fearfull judgements to cut off a number and to put the rest in fear of present cutting off and so to waken them out of security as here when the carnal Israelites went on in their provocations The Lord slew them 2. The sense of present devouring wrath and the â—…error of an angry God may drive men to a temporary repentance and to fâ—…king of friendship and favour with God for sparing them from wrath and present plagues and all this may be without serious repenting of sin without flying to a Mediator by saving faith without minding hearty and solid reconciliation and may proceed onely from the natural principle of fear of death and love of selfe-preservation as here When he slew them then they sought him 3. Temporary repentance may make a temporary change of a mans course of liâ—…e and carriage from the worse to the better may make him leave off his way of provocation and seek after God for a time with some diligence in the outward forms 〈◊〉 Religion as here They returned and enquired after God 〈◊〉 As there is a temporary Repentance moving from sin opâ—… temporary grounds so there is a temporary faith in many moving toward God upon temporary considerations that is drawing toward God to obtain of him sparing of their life and temporal benefits and making use of Gods goodnesse and bounty as much as serveth to a mans purpose as here They remembred that God was their Rock 5. Temporary faith may make use of Redemption so farre as may serve for deliverance from or recovery out of temporal trouble and present danger of wrath and plagues as here They remembred that the High God was their Redeemer 6. Acts of faith and repentance extracted by sore judgements fear of wrath and desire of temporal deliverance may be found to be the fruits of flattery and not of saving faith Neverthelesse they flattered him with their lips 7. Profession of faith and repentance which doth for sake sin and seek God onely for temporal reasons is but a lying unto God in effect howsoever the temporary believer and repenter may judge himselfe sound enough as here And they lied unto him with their tongues 8. When the heart or affections of a man are not set sincerely against sin and for God or toward God all the outward profession is but hypocrisy in effect and a lie as here They lied unto him with their tongues for their heart was not right with him 9. Temporary faith can produce no stedfastnesse in the Covenant or covenanted duties but make a man onely a temporizer therein as outward motives do lead him toward duties or from them Their heart was not right with God neither were they stedfast in the Covenant Ver. 38. But he being full of compassion for gave their iniquity and destroyed them not yea many a time turned he his anger away and did not stirre up all his wrath 39. For he remembred that they were but flesh a winde that passeth away and cometh not againe 40. How oft did they provoke him in the wildernesse and grieve him in the desert 41. Yea they turned back and tempted God and limited the holy One of Israel In the eighth place he sheweth the Lords mercifull sparing of his people many a time and pitying of their natural frailty because if he should have killed them they were not to live again in this world ver 38 39. notwithstanding of their frequent provocations in the wildernesse their limiting of God and taking upon them to direct God what he should do unto them ver 40 41. Whence learn 1. There is a remission of sin in regard onely of temporal judgement Lev. 4. 20. which is in effect onely the not inflicting temporall punishment upon the sinner or the not destroying of the sinner presently the persons remaining the same impenitent sinners such as was Gods pardoning here of impenitent Israel flattering and false-hearted Israel But he forgave their iniquity 2. It is not any good in the sinner but pity in God which is the cause of sparing sinners from present perdition when they provoke the Lord But he being full of compassion forgave their iniquity and destroyed them not 3 The Lord doth evidence his mercy and pity toward sinners partly by his often sparing to strike and turning away of his wrath ready to break out against them and partly by his mitigating his anger and not suffering it to break out in full force Many a time he turned his anger away and did not stirre up all his wrath 4. Let men conceit of their own naturall strength as they list yet the truth is their frailty is great They are but flesh and a vapour that passeth away and cometh not again 5. When no good at all is found in man for which God should spare him he taketh occasion of his frailty and misery whereunto man is subject to pity him For he remembred that they were flesh a wiâ—…e that passeth away and cometh not again 6. The oftner sin be repeated the greater is the provocation and the greater
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
sendeth it forth He cast upon them the fiercenesse of his anger wrath and indignation and trouble 3. As the Lord hath good Angels by whom he can work his own will so hath he also evill angels whose service he can use holily to his own purpose He cast the fiercenesse of his wrath upon them by sending evill angels among them From ver 50 51. Learn 1. When the Lords judgements lighting upon mens houses cornes cattel and fruit-trees do not humble men the Lord doth make his judgement light upon their own persons and when lighter judgements on their persons do not yet humble them then God will destroy their lives and their last plagues shall be heavier then the first as here when former plagues did not the turn the Lord laid aside former pitying and long-suffering and so he made a way for his anger he 〈◊〉 â—…ed not their soul from â—…eath but gave their life over to the pestilen e. 2. As the persecutors of Gods people do smiâ—…e that whicâ—… God loveth best so doth God smite that which persecutors love best He smote all the first-borne in Egypt 3. The curse of God coming upon the Egyptians the posterity of Châ—…m commendeth the grace of God toward the Israelites the posterity of Sem his brother Therefore in opposition to the tabernacles of the Israelites in the land of Goshen it is said He smote the chief of their strength in the tabernacles of Cham. Ver. 52. But made his owne people to go forth like sheep and guided them in the wildernesse like a flock 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies This was the Lords dealing with the enemies of Isrâ—… whereof the Israelites made no right use Now hee setteth down the Lords different dealing with Israel whereof also they made no right use when hee hath plagued and drowned the Egyptians hee gave Israel safe passage and conduct through the sea Whence learn 1. Whatsoever be the unworthinesse of Gods confederate people yet the Lord putteth a difference between them and their enemies and testifieth his respect to the one above the other the Egyptians he did diverse wayes plague But he made his owne people go forth like sheep 2. Though the Lords people be both weak and witlesse yet God caâ—…eth for them as a shepherd doth for his flock He made his own people to go forth as sheep and guided them in the wildernesse as a flock 3. Albeit the Lord doth put difference between such as â—…re in Covenant with him in the letter onely and those that are in Covenant with him in the spirit also when he compareth the sheep with the goats yet when he compareth the whole bulk of his people with the rest of the world and in special with their enemies he putteth a peculiar respect upon them all and avoweth his interest in them all above all people in the world and doth for them as for his owne he 〈◊〉 his owne people to go forth 4. Whatsoever â—…ear may possibly fall upon Gods people when they are following his directions yet their course is safe and without just cause of fear and if at some time fear do surprise them yet the Lord so cleareth their way after that that they are out of fear He lâ—…d them on safely so that they feared not 5. The perdition of the world and the wicked enemies maketh the safety of those that are saved so much the greater benefit 〈◊〉 people feared not but the sea overwhelmed their enemies Ver. 54. And he brought them to the border of his Sanctuary even to this mountain which his right hand had purchased 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents In the tenth place he pointeth at the perfecting of their journey through the wildernesse and possessing them in Canaan with the casting out of the Canaanites Whence learn 1. Whatsoever become of particular persons in the visible Church the Lord doth follow on the course of his care and kindnesse unto the Church and encreaseth the obligation of the incorporation in the succeeding ages partly by what he doth for their predecessors and partly by what he doth for themselves as we see in the Church of Israel whatsoever became of misbelievers in the wildernesse he brought his own people to the border of his Sanctuary 2. Albeit we should fight for the liberty of a place where Gods ordinances may be publickly celebrated and shed our blood in coming by it yet is the commodity not our purchase but the Lords purchase and the Lords gift to us He brought them to this mâ—…untain which his right band hath purchased 3. Successe in warre is the Lords work and such as are dispossessed of their inheritance have God to crave for it He cast out the heâ—…then also before them It is neither the stoutnesse of the one nor the â—…eeblenesse of the other but Gods hand or power which doth the businesse 4. The setling of a people in a peaceable possession so as every man may without contention enjoy what is allowed him of God is no small benefit and obligation of a people so dealt with by God He divided them an inheritance by lot and made the tribes of Israel dwell in their tents Ver. 56. Yet they tempted â—…d provoked the 〈◊〉 High God and kept not his testiâ—…onies 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceiâ—…ful â—…owe 58. For they provoked him to anger with their high places and moved him to jealousie with their gravâ—… images In the eleventh place he setteth down how this people yet again provoked the Lord to anger with their idolatry and superstition â—…eir high places and their graven images for when God had appointed one place for their solemn worship to wit his Tabernacle where his Ark and Mercy-seat was signifying the necessity of worshipping him through the promised Mediatour Jesus Christ in whom alone he would be sought and â—…ound and in whom he would have all his people agreeing and attending his appointment and not to devise wayes of pleasing of God by themselves they would have a place oâ—… their own 〈◊〉 publick worship high places or hills and groves which pleased them better then Mount Sion or the place where the Tabernacle was pitched They would have representations of their own devising and loved them better then the Aâ—…k of the Covenant to wit graven images which God had forbideen in the moral law and so they provoked him to anger Wheâ—… learne 1. Such is the wickednesse of natural men that neither for judgements nor for favour shewen to them will they subject themselves to Gods direction but will take upon them to set rules unto God one way or other This the Prâ—…phet sheweth in the example of the Israelites Yet thâ—…y tempted and proâ—…ked the most High God 2. When God giveth his
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
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
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
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
sincere therefore is the trial of Israel after their coming out of the red sea numbered among the evidences of Gods care of them I proved thee at the waters of Moribah 6 Calling to minde our misbelief made manifest unto us in the day of our trial should make us more humble and way to depart from God thereafter for this is the lesson which Israels striving with God at the waters of Meribah should have taught them I proved thee at the waters of Meribah or waters of strise Ver. 8. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God 10. I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it We have heard of Gods gracious dealing with Israel in the point of doing for them Now the Lord declareth what thankfulnesse he required of them and how reasonable and equitable his demands were unto the consideration whereof he wakeneth them up ver 8. Summeth up all in the first command of the moral Law ver 9. Giveth reasons io move them to this ver 10. From his awaking them to hear ver 8. Learne 1. When the Lords Word is to be delivered unto us we should have our mindes gathered in and humbled and fixed unto a reverent attention hearty belief and humbled obedience therefore saith he Hear O Israel and I will testifie unto thee 2. When the Lord doth speak whether for conviction of duty to be done or duty not discharged there needeth no other witnesse beside himself to convince the conscience his speech is so clear so full of truth and authority Hear and I will testifie unto thee 3. Both the Lord and we our selves have just reason to question our willingnesse to hear Gods Word inclulcaâ—…ed unto us because it will be found that we have proved misbelieving and rebellious hearers before and because it is our natural disposition to be averse from all Gods commands therefore saith the Lord O Israel if thou will hearken unto me 4. The Lord requireth his people to be a willing people and nothing can be more forcible to make us willing and obedient to God then to understand that God is willing to teâ—…h direct and blesse us Hear O Israel if thou will or shalt hearken unto me From the summe of that service which God requireth of us ver 9. Learne 1. The summe of Gods Law is comprised in the first command for as God is feared delighted in submitted unto and made our God in effect so are all the Commandments kept There shall be no strange God in thee 2. As soundnesse in Religion and cleaving close to our only one God as he hath revealed himself to be the Father Sonne and Holy Ghost of whom and through whom and for whom are all things is the fountain of all obedience and keeping communion with God so the corrupting of Religion and departing from this ground in any sort is the fountain of all following misbehaviour and discommunion with God There shall no strange god be in thee neither shalt thou worship any strange god From the reasons of this duty set down ver 10. Learn 1. The consideration of having our life and motion and being of God and that he will give to all his promises and threatenings certain performance should move us to beleeve in him adhere unto him and serve him only I am the Lord I am Iehovah 2. The Covenant of grace wherein the Lord hath drawn us who professe our selves to be his in Christ should move us to depend on him for righteousness and life and to study in his strength to please him I am the Lord thy God 3. The great work of our Redemption and all the benefits bestowed upon us in relation to our bringing out of the slavery of idolatry and Egyptian darknesse to the beholding of the marvellous light and Kingdom of his dear Sonne represented by the delivery of his people out of Egypt should move us to adhere to our Redeemer and to aime at his service singly I am thy God who brought thee out of the land of Egypt 4. The faire allowance which God bestoweth upon his servants to wit Ask and have should tie our hearts to suâ—…h a potent all-sufficient and gracious God Open thy mouth wide and I will fill it 5. It is the narrowness of our saith and of our spiritual desire which hindereth our felicity we are not straitened in God but in our selves for his offer is Open thy mouth wide and I will fill it The Lord will give gâ—…e and glory and will withhold no good thing from them that wâ—…e upâ—…ightly and for this end he calleth for the enlarging of our desires and of our belief to receive satisfaction that we may have in him full contentment and not be allured from him to vanities which cannot profit us Ver. 11. But my people would not hearken to my voice and Israel would none of me In the third part of the Psalm is set down how Israel to their own detriment and depriving of themselves of great happiness did reject the Lords comâ—…and and the offer of his grace Whence learn 1. The people to whom the Lord is most liberal are not alwayes most thankful his people by external Covenant are not alwayes obedient to him but readily do give him the worst meeting But my people would not bearken unto my voice 2. The cause of not hearkening to and obeying of Gods commands is our not believing in God not taking satisfaction pleasure and delight in God for how came it that Gods people by Covenant did not obey his voice It may serve for an answer And Israel would none of me or rested not on me or had no pleasure in me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsels Here is shewen how fearful was Israels plague for their not delighting in God they were given over to follow their own will unto their own perdition Whence learn 1. The idols which come in competition with God are a mans own carnal lusts and affections as here appeareth 2. If these idols be adhered unto when God doth offer himself for giving a man contentment it is justice with God to take a refuse at the mans hands and to cease to deal with his heart any more but to give him over to the service of his idol They would none of me so I gave them up unto their own hearts lust 3. Whosoever do refuse to serve God shall not eschew to serve a worse Master to wit their own beastly affections and Satan who ruleth men by their lusts They would have none of me so I gave them up to their own hearts lust and this of all judgements is the heaviest 4. When God leaveth a man to himself there is no restraint to keep him from going
to a mischief and to perdition as here we see I gave them up and they walked in the counsel of their own hearts Ver. 13. O that my people had hearkened unto me and Israel had walked in my wayes Last of all is set down by way of Gods lamenting for his people what felicity they did lose by this their refusing to make God their delight and his voice their rule to walk by First if they had obeyed God their enemies should not have been their Master but they should have been made victorious over their adversaries ver 13 14 15. Next they should have been satisfied with all contentments abundantly set forth under the terms of feeding them with fine wheat and honey This lamenting of God for his peoples misery is borrowed from the manner of men lamenting the misery which their disobedient children have brought upon themselves and is not to be taken so as if there were in God any passion or perturbation or miserable lamentation but this speech is to be conceived as other like speeches in Scripture which are borrowed from the affections of men and are â—…med to move some holy affection in men suitable to that affection from which the Lord taketh the similitude and so O that my people had hearkened unto me serveth to move his people who should hear this expressiâ—…n to repent and lament their not hearkening unto God and to studie in all time to come to be more obedient unto him even as they would eschew the curse which came upon misbelieving and disobedient Israel and as they desire to obtain the blessings whereof carnal Israelites did come short and did deprive themselves and if it be asked what may be imported by this speech properly We answer O that my people had hearkened unto me c. sheweth these six things First what order the Lord hath set in giving blessings to his visible Church namely that they begin and beleeve in him and study to obey him and that they by means appointed by him should look to have such blessings as he hath promised to beleevers and to obedient people Next this manner of speech sheweth how acceptable and pleasant unto God it is to see the saith obedience and welfare of his people all joyned together in his appointed order Thirdly that the meritorious and culpable cause of mens miserie is not in God but in man who by his sin deserveth it and draweth it on himself Fourthly that God delighteth not in the death or destruction of his people but that they should repent and live Fifthly that this is his will that whosoever shall hear of the evil meeting which the Israelites did give unto God and of the judgement which they did draw upon themselves may be made wise by this lamentation made by God for Israels destruction and so may rather chuse to hearken to God as they did not then to be given over in his wrath to their own lusts and to perish in his indignation as befell them Sixthly that God requireth a suitable meeting of his people to his dispensations that is that they may be so willing to hearken to his voice and so loath to offend him as he doth manifest by word and works his willingnesse to save them and his loathnesse to destroy them From the Lords lamenting Learn further 1. As on the one hand the miscarriage and misery of others before us should make us wise to eschew the evil which befell them to obtain the good whereof they by their disobedience were deprived So on the other hand the willingnesse of God to blesse those who do follow his direction should make us diligent to understand what course God hath prescribed and should make us confident to obtain blessednesse in our endevour to follow it for O that my people had hearkened unto me c. doth teach us so much 2. They may be in the number and estimation of Gods people by vertue of Church-Covenant who for their refusing to follow Gods counsell may come short of Gods blessings for O that my people had hearkened unto me c. maketh this evident 3. He who heareth God uttering his wishes for the conversion of his people and lamenting that his Word is not believed and that his offer of grace is not received doth give God an evill meeting and neither believeth Gods goodnesse nor careth for his own salvation except he joyn with God lamenting his own misbelief in time past and do wish heartily the same wish with God for his own conversion for time to come for this speech O that my people had hearkened unto me c. is framed to this very end to make the hearer willing and so to convert him or else to convict him if he take not hold of the offer 4. Whatsoever be the Lords secret decrees concerning the salvation of some and condemnation of other some in the visible Church yet the meanes of execution of those decrees are so holy and just and wisely carried on as those decrees shall not be particularly revealed to the stumbling of any man but the offer of grace and declaration of Gods goodnesse is so laid out in common that whosoever doth not embrace the same is made inexcusable for when God saith O that my people had harkened unto me he that doth not answer the Lord with O that thou wouldst frame this heart of mine to the obedience of faith hath nothing to say if he be damned for his slighting of the offer so freely held forth unto him and pressed upon him Ver. 14. I should soon have â—…bdued their enemieâ—… and turned my hand against their adversaries 15. The haters of the LORD should have submitted themselves unto him but their time should have endured for ever 16. He should have fed them also with the finest of the wheat and with honey but of the rock should I have satisfied thee From the good which should have come to his people set downs ver 14 15 6. Learn 1. Gods blessings are not to be looked after except in the wayes of God and iâ—… any man come short of Gods blessing he beareth the blame himselfe O that Israel had walked in my wayes I should soon have subdued their enemies c. 2. If the Lords people have provoked him to let loose their enemies upon them and to prevaile over them the onely way to have affaires changed is to turn to God and to walk in his wayes If Israel had walked in my wayes I should have turned my hand against their adversaries 3. They that are enemies to the Lords people are haters of the Lord and where the profession of true religion and righteousnesse is hated there the quarrell is common to God with his people for their enemies are here called Haters of God 4. It is a benefit to Gods people and a point of glory to God when Gods enemies and theirs do submit themselves to God albeit but feignedly which good Gods people do hinder when they walk
not in his wayes If Israel had walked in my wayes the haters of the Lord should have submitted themselves or lied unto him as the Word will bear 5. There is no means to perpetuate a visible Church in any place but to walk in the Lords wayes If Israel had walked in my wayes c. their time should have endured for ever 6. Obeying the voice of God that is the embracing of the offer of grace and reconciliation with God through the sacrifice of the Messiah Christ and studying to walk holily as persons reconciled is the only way of coming by true felicity the only way of being furnished with all things necessary for life and salvation the onely way of having large allowance from God of sweet and satisfactory food for entertaining of spiritual life and communion with God promised here under the similitude of earthly food He should have sed them with the finest of the wheat and with the honey out of the Rock should I have satisfied thee PSAL. LXXXII A Psalme of Asaph THis Psalme agreeth with the time of Davids persecution by Saul and his Counsellors the Peeres of the land wherein the Psalmist comforteth himselfe in Gods supremacy and his Judging of all Judges on the earth for exercising whereof God cometh unto their meeting ver 1. Then challengeth them for their injustice and oppression ver 2. Thirdly readeth the law and rule of their duty unto them ver 3. 4. Fourthly condemneth them as guilty ver 5. Fifthly pronounceth sentence of doom upon them ver 6 7. And then the Psalmist closeth the Psalm with prayer ver 8. Ver. 1. GOd standeth in the congregation of the mighty he judgeth among the gods From the Lords presence in the Assembly of Judges Learn 1. The name of a Congregation or Church is given in Scripture in the orderly meeting of Rulers and Governours met for the execution of their office as here God standeth in the Congregation or Church of the mighty 2. No Judge is absolute Lord over a people but in subordination to God who is Judge above all Judges and will judge of all the decrees of Judges under him God standeth in the congregation of the mighty he judgeth 3. God doth put his Name upon civil Magistrates and hath clothed them with honour that as their eminency is a part of his image so their decrees should be such as God will owne He judgeth among the gods Ver. 2. How long will ye judge unjustly and accept the persons of the wicked Selah From the Lords challenging of them for their partiality and injustice Learne 1. Men in honour and power readily do forget God their Master and Sovereign Lord and do neglect to do justice according to their office the splendour of their power doth make them forget their duty to God above them and to their subjects under them as the instance of the Rulers of Iâ—… sheweth who had Gods expresse law in stead of Acts of Paâ—… ment and God dwelling in the midst of them in a wondeâ—… manner for direction in extraordinary cases even they 〈◊〉 judge unjustly 2. Corrupt Judges are inclined to shew 〈◊〉 only to the wicked and are partiall when the cause of the wicked cometh before them Ye accept the persons of the wickâ—… 3. Albeit the Lord keep peace for a while yet will he no alâ—… be silent but at length will call them to an accompt How 〈◊〉 will ye judge unjustly Ver. 3. Defend the poor and fatherlesse do justice to the afflicted and needy 4. Deliver the poor and needy ridde them out of the hand of the wicked From the rule of justice which is set to Magistrates Leâ—… 1. The touchstone of Magistrates justice is in the causes and cases of the poor fatherles afflicted and needy who are not able to attend long their suits of law have no friends nor money to deal for them to whom therefore the mighty should be eyes to direct them and a staffe to their weaknesse to support and helpe them to their right Defend the poore and fatherlesse is justice to the afflicted and needy 2. As the poor and afflicâ—… have need of the Judges help to clear their right when they seek justice so also when they are unjustly drawn to the 〈◊〉 or any way oppressed the mighty or Judges should interpose for their reliefe and rescue the oppressed from the oppressour Deliver the poore and needy ridâ—… them out of the hand of the wicked Ver. 5. They know not neither will they understand they walke on in darknesse all the foundatioâ—… of the earth are out of course From the condemnatory sentence for their guiltinesse Lâ—… 1. It is a great fault in a Judge not to know the duty of his office or not to acquaint himself with the solid rules of justice for upon this ground are they here pronounced gâ—…ty They know not 2. It is a great fault when a 〈◊〉 〈◊〉 to refuse instruction information and direction â—…ed from the Lords Word as here Neither will they underâ—… 3. It is yet most culpable of all for any man but to â—…ges in special to go on still in a sinful course They walk on 〈◊〉 darknesse 4. When justice and judgement-seats are corrpted and Judges do not mind justice in their places then the â—…ars of that land or kingdome must stagger and all matters 〈◊〉 to ruine or a perillous alteration All the foundations of the 〈◊〉 or of the land are out of course saith the Lord where the foresaid injustice or faults in Governours are found Ver. 6. I have said Ye are gods and all of you are children of the most High 7. But ye shall die like men and fall like one of the princes From the sentence of doome pronounced against them Learn 1. Princes Magistrates chief Rulers and Judges have allowance from God of honour power and strength tribute and revenues for the better discharge of their office under him I have said Ye are gods and all of you are children of the most High that is I have put the image of my superiority on you and given you preheminence of place power and gifts over others in my Name 2. Great places among men do not exempt any man from Gods power justice and judgement but all men great men no lesse then others must die and come to judgement as hath befallen others before them A Prince among Gods people who doth not execute justice as becometh Gods servant shall be punished as profane persons are who rule without the pale of Gods Church But ye shall die like men and fall as one of the Princes 3. The meditation of death and judgement following on it is a pressing motive unto amendment of life for this is 〈◊〉 before men of high place who do not stand in fear of their subjects Ye shall die like men and fall as one of the Princes Ver. 8. Arise O God judge the earth for thou â—…lt inhert all nations From the close of the Psalme by this
of wrath except Christ Jesus who is really the only compleat salvation of God only able to answer fully to that name who was known to the Church before his coming in the flesh by that name as we may understand Luke 2. from the words of Simeon who was waiting for the consolation of Israel and had a promise that he should not see death before he had seen the Lords Christ ver 25 26. And when he had Christ in his armes he saith Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation ver 30. There is the name whereby Christ was of old known to the Church among many other titles he is Gods salvation as he is called here 3 Consolation and deliverance and salvation in Christ is neer-hand to every upright afflicted beleever whether the afflicted do see it comfortably for the time or not Surely Gods salvation is near them that fear him 4. What land the true Church of Christ the Saints and they that feare God do dwell in there doth glory dwell there God there Christ by his Spirit bringing righteousness and salvation to such a society is glorious and for his presence the people are glorious and the land glorious above all other lands whatsoevâ—… 〈◊〉 Surely his salvation is 〈◊〉 them that fear him that glory may 〈◊〉 in our land This commendation for many reasons the â—…d of Iudea might claim farre above all other Ver. 10. Mercy and truth are met together righteousnesse and peace have kissed each other 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The third effect of mercy is the grace of Christ unto justification and the fruits thereof bestowed upon them that are justified by faith There are here three conjunctions or couples sweetly agreeing together one is of mercy and truth another it of righteousnesse and peace and the third is of truth and righteousnesse For the first couple mercy and truth may be either referred to God bestowing something on his people and so Gods mercy doth pity spare and pardon his sinful people and his truth doth perform all the good things which in his Word he promised and this couple indeed did most eminently meet when Christ the salvation of God came in the flesh for Christs coming is the highest manifestation of mercy that ever was heard tell oâ—… when God out of love and pity and mercy did give his Sonne to redeem sinners and this also was the most glorious performance of the richest and the noblest promises that ever was made to man for in the sending of Christ promised all the promises are made Yea and Amen for the way is made sure now to perform all the rest of the promises or mercy and truth may be referred the one namely mercy to God and the oâ—…her to wit truth may be referred to men to whom God will shew mercy and in this consideration we are given to understand that as a merciful God and misbeleeving sinners are separated do stand at a great distance he one departing more and more from the other so a merciful God and a beleever are surely reconciled and do quickly meet together for God in Christ holdeth forth mercy to the sinner and mercy doth bestow faith upon the redeemed and faith layeth hold on mercy and so mercy and truth are met together mercy calleth for faith and createth it and saith calleth for mercie and so this couple do meete together As for the second couple of righteousnesse and peace they are both of them the effects of the meeting of mercy and truth together or of mercy and of faith saying Amen to mercies offer for faith laying hold on mercy bringeth down from God rigâ—…teousnesse or justification by faith and we being justified by faith have both peace with God and our own consciences at least in the point of right and priviledge albeit sense and possession of the sense of this peace may be interrupted Whence learn In whomsoever mercy or the offer of grace and faith receiving the offer do meet justification also or imputed righteousnesse and peace with God do meet Then righteousnesse and peace have kissed each other The third couple is of truth or true faith in man on earth and righteousnesse from God in heaven faith springing out of the earth as the plantation of mercy in the sensible fruits thereof that is in the true effects of sincere love to God and man and the righteousnesse of God from heaven shining down as the Sun for nourishing and protecting his own plantation and performing all promises to the beleever Whence learn As mercie in God and true faith in man meeting together are followed with righteousnesse of justification and peace with God so true faith in man is followed with fruits for it cannot be idle but must be operative in bringing forth the effects of faith or truth Truth shall spring out of the earth and righteousnesse from heaven is followed with active influence upon springing faith for defending and encreasing and blessing of it as the Sunne fostereth and refresheth the fruits of the ground Truth shall spring out of the earth and righteousnesse shall look down from heaven Ver. 12. Yea the LORD shall give that which is good and our land shall yield her increase The fourth fruit of mercy is of giving temporal benefits to the beleever and blessing the land where beleevers do dwell Whence learn 1. The things of this life are Appendices of the chief mercies of the Gospel which reconciled people may expect to receive of God as their need and good doth require Yea the Lord shall give that which is good 2. As the place or land where the Lords people do dwell beareth the tokens of Gods displeasure when they provoke God so shall the land be sensibly blessed when his people are reconciled unto him And our land shall yield her increase Ver. 13. Righteousnesse shall go before him and set us in the way of his steps The fifth fruit of mercy is the grace of Christ for directing and furthering of Believers in the way of sanctification Christ shall bee their leader and righteousnesse imparted unto Believers from Christ in the grace of conversion or holy inclination and of perfect direction by his Word and Spirit shall make Believers to follow Christs wayes and go on in the paths of his obedience Whence learn 1. Christ is the Captain of his redeemed and reconciled people or the shepherd of his purchased flock for he and his people here are walking in one way wherein he goeth before his people that they may follow his steps and behinde them also to bring them up and set them forward in the way that none do fall off as the similitude doth import 2. As Christ is the leader of his people so righteousnesse is the preparer of his people to follow him First in the work of conversion or regeneration wherein the minde
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
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
from everlasting to everlasting thou art God saith he that is the same strong God immutable in thy purpose and love toward us first and last and indeed faith cannot fix it self till by the warrant of Gods Word and feeling of his gracious working 〈◊〉 us in time it joyne Gods woâ—…k of grace and his purpose of gâ—… together Therefore the Apostle Ephes. 1. dâ—…h lead the Believer in Christ to election in Christ before the world was and to predestination unto Adoption by Jesus Christ â—…ccording 〈◊〉 the good pleasure of his will before the world was ver 3 〈◊〉 5. And 2 Tim. 1. 9. he leadeth us to a compleated Covenant before the world was made between God the Faâ—…her and God the Son according whereunto all conditions required of the Redeemer are setled and all the Elect all the redeemed are delivered over to the Son the Word to be incarnatâ—… designed Redeemer and all saving grace is given over into Christs hand to the behoof of the Elect to be let forth unto them in due time for there it is said That grace was given to us in Christ Iesus before the world began 3. The nature of God which is to be one and the same unchangeable from everlasting to everlasting is the solid ground of the reasoning of faith after this manner as here we are taught From everlasting to everlasting thou art God 4. The knowledge of Gods eternal goodwill to us is a sufficient cordiall to soften and sweeten all our grief and affliction in this life for the very end why this Doctrine is prefixed unto what is following about temporal misery is to comfort the Lords people against all the troubles of this life Ver. Thou turnest man to destruction and sayest Returne ye children of men A third comfort is from the resurrection of the dead Whence learn 1. Albeit God doth execute the decree which hath appointed all men once to die yet he hath appointed also a resurrection whereby he is powerfully to recall and make returne from death all the posterity of Adam Thou turnest man to destruction and so all men must die and sayest Returne ye children of men and so all men must rise againe 2. It will cost the Lord but a word to make the dead to rise againe or to make them that are destroyed to returne againe Thou sayest Returne ye children of men His Word is already past forth in the Doctrine of the Resurrection and is altogether operative shall prove fully effectual at length Ver. 4. For a thousand yeares in thy sight are but as yesterday when it is past and as a watch in the night The fourth comfort is from the shortnesse of the time between a mans death and his returning from it in the Reâ—…urrection set down by way of answering an objection which might be moved concerning the long time since the Resurrection was promised till the time that it be really accomplished Whence learn 1. Albeit it may seem a long time between a mans death and his Resurrection yet is it before God but a short time yea and in effect it is nothing in comparison of eternitie For a thousand yeares in thy sight is but as yesterdy when it it is past and as a watch in the night 2. Except we do reckon time as God doth reâ—…on it we cannot but be weary and think long and wonder at thâ—…â—…elay of the performance of promises and so to fall in tentation of unbeliefe as we are taught by the obviating of the objection and comparing of a thousand years in Gods sight with yesterday when it is past and with a watch in the night Ver. 5. Thou carriest them away as with a flood they are as a sleep in the morning they are like grasse which groweth up 6. In the morning it flourisheth and groweth up in the evening it is cut dowwn and withereth In the second part of the Psalm he setteth forth the shortnesse and miseries of this life first in general v. 5 6. and then the miseries of the people of Israel in special to ver 12. As for the first he sets forth the mortality and misery of men under the similitude of men overflowed with a flood and in the similitude of a sleed and of grasse or flowers which flourish in the day-time and et even are cut down and wi-her Whence learn 1. Mortality is like a flood growing greater and greater compassing some sooner others later and at last overflowing all men without exception as the deluge in Noahs dayes once did overflow all the earth so doth death which similitude giveth all men advertisement in time to prepare for an Ark that death may not drown both soul and body Thou carriest them away as with a flood 2. This mortal life is like a sleep wherein men do dream that they have riches honour strength and pleasure but when they do awake these things will be found but dreames and shadowes and it is like a sleep whether we look to the time of abiding in the world or to the time between death and resurrection it is but as a sleep wherein time is not observed for shortnesse They are saith he like a sleep 3. This mortal life is like grasse or flowers which have small beginnings at their best are but weâ—…k and after a short season do wither and like grasse and flowers whereup in the mower falleth with his fithe or hook and cutteth it down in the vigour of it They are like grasse which groweth in the morning it flourisheth and groweth up in the evening it is cut down and withereth Ver. 7. For we are consumed by thine anger and by thy wrath are we troubled 8. Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 9. For all our dayes are passed away in thy wrath we spend our yeares as a tale that is told 10. The dayes of our years are threescore yeares and ten and if by reason of strength they be fourscore yeares yet is their strength labour and sorrow for it is soon cut off and we flie away He descendeth now to the mortality and calamities of the people of Israel which he had observed in his own time they were consumed in wrath for their sins and had their lives cut short and replenished with miseries while they lasted whereby he pointeth forth the power of the Lords anger which few did consider Whence learne 1. Common calamities and worldly miseries may be found as evidently in Gods visible Church and among Gods people as in any incorporation in the world for here is the theâ—…ter of Gods judgements as well as of Gods mercies and when Gods people do provoke God his judgements begin at his own house We are consumed by thine angerâ—… The effects of Gods anger are very terrible and able to astonish the beholder By thy wrath are we troubled 3. In the time of Gods forbearance usually mens sinnes do lie hid in atheisme ignorance oblivion and
judgements which have been executed upon disobedient unbelievers of Gods Word are mercifull and fatherly warnings of Gode children to eschew such â—…ns as carefully and really as they abhorre the punishment inflicted for them for the Lords making use of his wrath against the misbelieving and disobedient Israelites here doth teach us so much PSAL. XCVI WE fin'e 1 Chron. 16. 23. a part of this Psalm sung at the bringing up of the Ark to Sion to be in substance and almost in words alâ—…o one and the same with this which is here for as there so here the Prophet foreseeth in the Spirit the spreading of the Kingdome of Christ among the Nations And therefore first he exhorteth all people heartily to receive Christ and propagate his glory ver 1 2 3. And giveth reasons for it ver 4. 5 6. Then he repeateth and inlargeth the exhortation to glorifie God and to rejoyce in him because Christ was indeed to come among the Gentiles to reign among them righteously ver 7 8 9 10 11 12 13. Ver. 1. O Sing unto the LORD a new song sing unto the LORD all the earth 2. Sing unto the LORD blesse his Name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people From the exhortation given to all Nations to rejoyce for Christs coming among them Learne 1. As sadnesse and sorrow misery and mourning is the condition of all people till Christ the true Ark of the Covenant come unto them so Christs coming among them is the matter of the greatest joy that ever sinners did hear of for upon this ground are all here exhorted to rejoyce O sing unto the Lord. 2. As the matter of â—…oy in Christ is everlasting and shall never decay so the reason of praising of God for salvation in him is everlasting also new and fresh matter being alwayes offered of joy to us and praise to God which shall never vanish nor wax old Sing unto the Lord a new Song 3 All the earth hath interest in this Song and is obliged unto the duty of joy and praise because out of all people tongues and languages God is to gather a people to be saved Sing unto the Lord all the earth 4. We have â—…eed again and again to be stirred up to joy in Christ to praise him for we are dull and the work excellent and no man doth discharge the duty sufficiently therefore is it said the third time Sing unto the Lord. 5. The grace offered in Jesus Christ is a perpetual reason of declaring the goodnesse of God and that Christ is the fountaine of all blessednesse to them who do receive him for Blesse his Name doth import so much 6. The salvation which cometh through Christ ought to be commended as Gods salvation indeed because he devised it he purchased it and he it is that doth apply it to us and maketh us partakers of it Shew forth his salvation 7. The doctrine of salvation by Christ is the common good of mankinde and ought not to be concealed but set forth to all preached and proclaimed and spoken of by all according to their vocation and ability Shew forth his salvation from day to day 8. It is a part of the Commission given to the Ministers of the Gospel not only to teach their Congregations concerning Christ but also to have a care that they who never did heare of him may know what he is what he hath done and suffered and what good may be had by his mediation Declare his glory among the heathen 9. Nothing so glorious to God nothing so wonderful in it self as is the salvation of man by Christ to behold God saving his enemies by the incarnation sufferings and obedience of Christ the eternal Sonne of God Declare his glory among the Heathen his wonders among all people Ver. 4. For the LORD is great and greatly to be praised he is to be feared above all gods 5. For all the gods of the nations are idols but the LORD made the heavens 6. Honour and majesty are before him strength and beauty are in his sanctuary The reasons of the exhortation are because God is sovereign above all ver 4. and all other gods beside God are idols ver 5. and whatsoever is glorious is to be found in him only ver 6. Whence learn 1. None can praise God till they consider his excellencie and that his wisdom power and empire is above all created or imaginable greatnesse for The Lord is great and greatly to be praised 2. As the Lord is praise-worthy for his goodnesse and readinesse to communicate of his riches to all his creatures and most of all to his servants so is he able to punish his adversaries and all that contemn his Authority which no creature is able to do He is to be feared above all gods 3. Whosoever do not submit themselves to God and worship and obey him shall be found to serve idols and vanities whereby they can have no good but disappointment of hopes for All the gods of the Nations are idola 4. The framing of heaven and earth and the upholding and governing of all the creatures proveth that the Maker thereof is God alone and that there neither is nor can be any beside him all others who have the name of gods are idols All the gods of the heathen are â—…dols but the lord made the Heavens 5. Before a man can come to the knowledge of God he must first meet with the shining beams of his honour and majestie in his Word and in his Works for these are Apparators and Harbingers going before him Honour and majesty are before him 6. The power and glory of God is not rightly seen either to Gods praise or a mans salvation except by his own ordinances in his Church where he himself is both teacher and the substance also of what is taught Strength and beauty are in his Sanctuary Ver. 7. Give unto the LORD O ye kindreds of the people give unto the LORD glory and strength Here he repeateth and dilateth the exhortation in foure branches In the first he exhorteth to acknowledge that glory and power belong to God both in decreeing wisely and in executing timously and powerfully his own decrees in special the work of Redemption and Conversion of the Gentiles by Christ. Whence learn As it is the sinful sicknesse of natural men to take to themselves or to give unto the creatures the glory of every excellent work which is properly due to God alone so is it the part of a renewed soul to give the glory of every thing which is praise-worthy unto God alone which glory God expecteth and shall have it of the Gentiles being reconciled and instructed by the Gospel Give unto the Lord O â—…e kindreds of the people give unto the Lord glory and strength Ver. 8. Give unto the LORD the glory due unto his Name bring an offering and come into hiâ—… courts In the second branch
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
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
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