and justice and goodnesse in God to make his people know some time whether his service or mens service be most easie Thou hast caused men to ride over our heads 9. When Gods service and mens service are compared the service of men is a beastly bondage in comparison for the enemies of the Church will abuse Gods people like beasts when they fall under their power Thou hast made men ride over our heads 10. There is no sort of affliction nor extremity of affliction from which the godly may secure themselves after the time of their entring into their trials till Gods time come wherein their triall is to end We went through fire and through waters 11. After troubles and trials the Lord giveth ever an event and a gracious delivery to his own which bringeth as much comfort with it as their triall had grief in it But thou broughtest us out into a wealthy place Ver. 13. I will go into thy house with burnt-offerings I will pay thee my voweâ—… 14. Whichmy lips have uttered and my mouth hath spoken when I was in trouble 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullocks with goats Selah In the third and last part of the Psalme the Psalmist sheweth forth his thankfulnesse for the favours shewed to himselfe in particular and first he promiseth to acknowledge his obligation to God in the place of publick worship as the Lord had required in the ceremonial law ver 13 14 15. Secondly he declareth his particular experience of Gods mercy testifying his hearing of his prayer by his acceptance of it ver 18 19. And last of all he blesseth the Lord for the gracious answer of his prayer ver 20. From the promise which he maketh of publick acknowledgement of the mercy according to the prescript of the Lords appointment Learn 1. In common favours and deliveries granted to the visible Church each true member have their own special mercies bestowed upon them beside the common for which in particular and for the common mercies also they ought publickly to be thankful as the Psalmist is here saying I will go into thy house with burnt-offerings 2. As it is a token of lively faith in desperate troubles to trust in God and to hope for his deliverance and to promise him praise before the delivery come so is it a token of an upright heart to be as willing to perform promises after the benefit received as it was ready to make promises before the benefit received I will pay thee my vowes which my lips have uttered and my mouth hath spoken when I was in trouble 3. As our persons and best service are polluted except they be cleansed by the sacrifice of Christ so in our approaches unto God we should acknowledge the sinfulnesse of our persons and performances and the need we stand in of Christs mediation and the riches of grace bestowed upon us through him who perfumeth our persons and prayers and praises as was shadowed forth in the ceremonies of the law for this was the Prophets meaning when he said I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullucks with goats which were appointed in the law to be offered partly for sin and partly by way of thanksgiving Ver. 16. Come and hear all ye that fear God and I will declare what he hath done for my soule 17. I cried unto him with my mouth and he was extolled with my tongue From his declaration of his lately felt experience of Gods mercy to him Learn 1. A spiritual man as he will not neglect outward rites of commanded publick worship so will he not rest on them but will go about the real glorifying of God before others as the Psalmist doth here Come and hear what the Lord hath done for my soul. 2. The true disciples of Gods grace who can best discern of Gods works and of the experience of others and who will be most ready to praise God with us are those that fear God Come and hear all ye that fear God I will declare what he hath done for my soul. 3. It is no lesse needful for the glorifying of God and edification of others to make the way of our coming by a benefit manifest to others that it was by the use of holy ordinances then to make mention of the benefit it selfe I cried â—…nto him saith he that is I was instant in prayer for the benefit 4. There are cases wherein the uttering of words in prayer do serve much not only for our own up-stirring and fixing of our mindes and for others edification but also concerneth Gods glory on whom we professe dependance and in whom we acknowledge power and goodnesse to dwell And he was extolled with my tongue Ver. 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer From the clearing of his sincerity in prayer Learn 1. Sincerlâ—…y of heart should be joyned with the supplication of the mouth and with selfe examination that we may be sure we pray sincerely for If I regard iniquity in my heart imports so much in the Psalmists practice 2. He is an upright man in Gods accompt who doth not entertain affection to any known sin but doth oppose it sincerely in Gods sight for this the Psalmist bringeth for the proof of his sincerity that he did not regard sin in his heart 3. Those onely are the sâ—…nners whose prayer God will not hear who live in the love of known sins and pray for having satisfaction to their corrupt lusts If I regard iniquity in my heart the Lord will not hear me 4. The lawful prayer of the upright heart shall be granted in substance and it may be just aâ—… it was desired which as it is no small mercy so should it be well marked as the return of our prayer But verily God hath heard me he hath attended to the voice of my supplication Ver. 20. Blessed be God which hath not turned away my prayer nor his mercy from me Her closeth with thanksgiving for this particular experience as an evidence of the running of the fountain of Gods mercy toward him Whence learn 1. As it is no small mercy that our prayers are not rejected of God albeit he should delay to answer us for a long time so when he delayeth not to answer us the mercy is the greater and ought to be acknowledged in both respects Blessed be God which hath not turned away my prayer 2. Thâ—… gracious answer of an upright supplication evidenceth ready accesse prepared yet moâ—…e for the supplicant to the fountain oâ—… Gods mercy and this is yet more mercy He hath not turned away my prayer nor his mercy from me PSAL. LXVII To the chief Mufician on Neginoth A Psâ—…lm or song THis Psalm is a prophetical prayer for a blessing upon the Church of
Lord the motions of body and soul of the victor are the work and upstirring of God within him and the operation and effects wrought by the instrument are the works of God without the victor for he it is that shall tread down our enemies PSAL. LXI To the chief Musician upon Neginah A Psalm of Devid DAvid now in his exile maketh his addresse to God in 〈◊〉 sad condition ver 1 2 3. And is comforted in the Lord and perswaded of his present and future happinesse ver 4 5. And of the perpetuity of the Kingdome of Christ represented by him to the comfort of all Christs subjects in all ages ver 6 7 8. Ver. 1. HEar my cry O God attend unto my prayer 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher then I. 3. For thou hast been a shelter for me and a strong tower from the enemy 〈◊〉 In his sad supplicication he prayeth for a comfortable receiving of his request and for a comfortable rest of his soul on God himself through Christ hoping to be heard because he was resolved to look toward God and to continue praying whatsoever condition of spirit he should be in and in whatsoever part he should be and also because he had experience of Gods help in his straits in former times Whence learn 1. The best expedient for a sad soul is to run to God by prayer for comfort and to insist earnestly albeit God should seeme not to attend Hear my cry O God attend unto my prayer 3 When the godly are driven from their countrey and fellowship with the Saints and from exercise of the publike ordinances no wonder they fall in perplexity of spirit for David forced to flee to the ends of the land finds his heart overwhelmed within him 4. It is exile indeed to be secluded from the liberty of publike ordinances and it is our home to be where God is publikely worshipped for David counteth himself cast out unto the ends of the earth when he is debarred from the Temple of the Lord. 5. Albeit a man were never so farre banished from the free society of the Church and communion with Gods people in ordinances yet he is still within cry unto God from the ends of the earth will I cry unto thee 6. There is a rock of refuge for safety and comfort to the exiled and perplexed Saint which is able to supply all wants and to sweeten all sorrows and this is the Rock of Gods felt friendship in Christ from heaven represented by the visible rock of Sion where the Tabernacle and mercy-seat was situate the appointed trusting place where God did receive the prayers of his people and did answer them from heaven when David could not come to the typical mount oâ—… rock he prayeth to have accesse to the thing signified lead me to the Rock that is higher then I 7. Sensible and comfortable communion with â—…od is a mystery spiritual which mans wisdome oâ—… power cannot discover nor bring unto him but God himself must reveal and must renew the revealing of himself to a soul in trouble and must make a mans soul to apply it selt to him powerfully else a man cannot feel this comfortable fellowship with God more then a blinde man can sinde out what is removed from him or a weak childe can go not being led or a man can reach up to a steep high place not being lifted up unto it Therefore must the Lord himself draw us near to himself and lift us up to himself lead me to the rock that is higher then I. 8. This spiritual felt communion with God is able to put a man farre from the reach of any enemy 〈◊〉 doth make a soul quietly to rest it self from fear of trouble how great soever the external danger can be â—…s David many times felt by experience for thou hast been a shelter unto me and a strong tower from the enemy 9. A beleevers resolution for depending on God and praying to him in hardest conditions and his present use making of former experiences as they do serve much for strengthening of his faith in prayer so they are the nearest means that can be for coming by a renewed sensible comfort as heâ—… we see for David resolveth from the end of the earth I will cry and prayeth lead me to the rock and saith Thou hast been a strong tower to me and so comfort doth follow quickly after this preparation as the next verse doth shew Ver. 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah 5. For thou O God hast heard my vowes thou hast given me the heritage of those that feare thy Name Here he is comforted in his exile and made to be at home in his spirit by reason of the present sense of Gods favour to him and of his confirmed hope of the performances of the promises made unto him Whence learn 1. The Lord can give such satisfaction to a sad heart in the time of its trouble that the trouble may turne to be no trouble even while it lieth on still as here is to be seen in Davids comfort who speaketh as if he were restored while he is yet in exile 2. Spiritual consolations in temporal troubles do both give satisfaction to a soul for the present and for time to come for everlasting happinesse I will abide in thy Tabernacle for ever his hope is that not only he shall be restored to the fellowship of the Saints at the Tabernacle in Ierusalem but also that he shall be in Gods company in heaven represeted by the Tabernacle and that for ever 3. True consolation standeth not in earthly things but in things heavenly and things having nearest relation thereto for Davids comfort was noâ—… so much that he should be brought to the Kingdome as that he should be brought to the Tabernacle and to heaven by that means I will abide in thy Tabernacle 4. Sincerity setteth no term-day to Gods service or to the seeking of communion with him I will abide in thy Tabernacle for ever 5. The ground of all spiritual consolations is in the mercy and grace of God offered to us in Christ represented by the wings of the Cherubims stretched out over the mercy-seat There fâ—…ith findeth a rest and solid ground able to furnish comfort abundantly I will trust in the covert of thy wings 6 Accesse to God in prayer and approbation of the conscience and the sincere pouring forth of the heart melâ—…ing with present felt sense oâ—… Gods love do strengthening early the assurance of everlasting communion with God for thou O God hast heard my vowe 7. As spiritual comfort in time of trouble granted to a beleeve is indeed the earnest of everlasting life so should they to whom soever the earnest is given make reckoning that by this earnest the inheritance is confirmed unto them by way of
therefore saiâ—…h he God hath spoken once 6. Albeit one testimony of Scripture for a ground oâ—… faith or â—…ule of life rightly considered be abundantly sufficient to settle our faith in that point and to warrant our obedience yet God will inculcâ—… that truth oftner and have us to receive it oftner and more firmly and as it is the Lords kindnesse to us and care of us to cauâ—…e his once â—…poken Word to be oftne repeated unto us oftner cleared and confirmed unto us by repeated experimental evidence of the certainty thereof so it is our duty to receive it more and more heartily so oft as it is repeated and inculcated and to meditate and consider oâ—… it and to take a deeper and a deeper impression of it God hath spoken once twice have I heard it 7. The proprity of authority and power to do all and everything is the Lords onely and as 〈◊〉 the power of the creature it is but lent and derived to it at Gods pleasure The creature can neither hurt us nor help it selfe or us but as God is pleased to use it as an instrument Twice have I heard this that power belongeth to God 8. To induce a soul to trust in God only it is necessary that â—…t so look to his power as it also look to his mercy and lay hold on both faith â—…ath neeâ—… of bâ—…th as of two wings to carry it up to God above all vain enticements and terrours and tentations and as props whereon to settle and fix it self joyntly Also unto thee O â—…ord belongeth mercy 10. As the man that puts his trust in God and studieth to obey his Word shall finde Gods mercy to pardon his transgression and Gods power to sustain him in all his difficulties and to peâ—…orm all the promises made to his servants so the man that trusts not in God but in himself or in some creature without him elâ—… thinking to work his own happinesse by his own wayes shâ—…ll finde the fruit of his wicked course according as God hath forewarned For thou renderest to every man according to his works PSAL. LXIII A Psalme of David when he was in the wildernesse of Iudah WE have in this Psalme Davids exercise in his banishment when he was hiding himself from Saul in the wildernesse of Iudah wherein is set down his lingring and prayer after the benefit of the publike ordinances ver 1 2. And the fruits of a gracious and comfortable answer given to his prayer in number foure The first is a resolution to follow spiritual duties and in special to praise God ver 3. and to be a constant supplicant depending on God ver 4. and to take his contentment in God and in his praises ver 5 6. and joyfully to trust in Gods mercy ver 7. The second fruit is the acknowledgement of Gods power sustaining him in his adherence unto God practised by him for time past and puâ—…posed for time to come ver 8. The third fruit is confidence of the destruction of his enemies ver 9 10. The fourth is assurance that he shall receive the Kingdome promised unto him to the confusion of all such as did slander him as a traitor From the Inscription Learne 1. Suâ—…h of Gods children as dwell most stâ—…tely and commodiously among their neighbours may be driven sometimes to hide themselves in a wildernesse as David was 2. Banishment from among friends cannot banish a man from God but may serve rather to drive him toward God 3. Troubles are grievous when they are present but may prove a matter of a joyful song when called to remembrance A Psalme of David when he was in the wildernesse of Judah Ver. 1. O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is 2. To see thy power and thy glory so as I have seen thee in thy sanctuary From his prayer Learne 1. The Lord is the only ease of a distressed minde and there is no speedier relief then to go to God in prayer as the Psalmist did saying O God 2. When we would speak unto God to purpose we should fasten our hold on the Covenant O God thou art my God 3. Troubles will sharpen a man in the use of the means and rouse him out of nasty security Early will I seek thee 4. It is good to fasten duties on our selves by resolution and to strengthen our resolution by shewing it to the Lord Early will I seek thee 5. A lively soul will be no lesse deâ—…rous of spiritual comfort from God then the bâ—…dy for natural food after long fasting My soul thirsteth foâ—… thee 6 Spiritual affections when they are strong will 〈◊〉 â—…e bâ—…dy with impressions answerable thereto My flesh longeth â—…fter thee 7. It is a barren place to a godly soul where tâ—…e publikâ—… exercises of Religion cannot be hâ—… for this cause mainly did God câ—…ll the wildernesse A dry and â—…hirsty land where no water is 8. 〈◊〉 the power and gloâ—…y of God is no whâ—…e so clearly seen as in publike ordinances therefore should tâ—… ordinances be loved sought after and haunted that we may finde communion with God in them My soule thirsteth to see thy power and thy glory 9. The more good a man hath found in the publike exerciâ—…s of Religion the more will he esteem of them and in â—…cial when he is deprived of them My soule thirsts to see thy power and glory so as I have seen thee in thy sanctuary Ver. 3. Because thy loving kindnesse is better theâ—… life my liâ—…s shall â—…raise thee 4. Thus will I blesse thee while I live I will lift up â—…ine hands in thy Name 5. My soule shall be satisfied as with marrow and 〈◊〉 and my mouth shall praise thee with joyful lips 6. When I remember thee upon my bed and meditate on thee in the night-watches 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Here the Lord giveth to his servant a gracious answer and 〈◊〉 is condition in the wildernesse mâ—…king him no lesse glad then eveâ—… he was in the publike exerciâ—…e of Religion by granting him the comfort of his holy Spirit â—…s the fruits of the answer of his prayer do make manifest The first whâ—…eof is shewen in sundry holy resolutions to praisâ—… the kindnes of God to blesse God and to call on his Name in all conditions to take contentment in God and to trust in him Whence learn 1. When a man who loveth the publick ordinances is debarrrd from them and maketh use of private exercises of Religion God can and will supply unto him what he wanteth and be a little sanctuary unto him as here appeareth 2. The felt kindnesse of God and shedding abroad of his love in the heart of a believer is joy unspeakable and glorious able to supply all wants unto him and to sweeten all troubles unto him and
to give him more comâ—…ort then what is most comfortable in this world yea to make life it self without the feeling or hope of feeling â—…his love to be little wâ—…th to hâ—…m Thy loâ—…g kindnesse is better then life 3. Rich experiences of the felt love of God in the use of the meanes deserve to be brought forth to the praise of God when it may glorifie him Because thy loving kindnesse is better then life my lips shall praise thee 4. One proof of Gods loving kindnesse towards us is reason abundant for us to blesse God for ever thereafter and to acknowledge him the fountain of blessings even to our selves whatseever change of dispensations we shall meet with Thus will I blesse thee while I live 5. As our assurance of Gods love unto us and of hiâ—… purpâ—…e to blesse us doth serve to prepare us for straits and difficulties hereafter so also for praying to God with confidence to be helped in whatsoever change of condition we may fall into afterwards Thus will I blesse thee while I live I will lift up my hands in thy Name to wit as a man engaged to depend upon thee to call upon thee as my need requireth and a man particularly encouraged by thee and confirmed by experience from thy former helping of me that I shall have a good answer from thee who hast manifested thy self unto me by Word and works 6. The spiritual life of the soul hath its own food as well as the bodily life of nature and the life of the godly is not so barren so sad and uncomfortable as the world doth beleeve They have their hid Manna and the water of life solid and satisfactory consolations and joy in the holy Spirit wherewith strangers do not intermeddle of which joyes the sweetest morsels of delicate banquets are but shadowes My soule shall be satisfied as with marrow and fatnesse 7. Such as do hunger and thirst after communion with God in Christ and do resolve to spend their life in Gods service may promise to themselves that they shall feel sweet satisfaction in this course and with David say My soule shall be satiâ—…fied as with marrow 8. Spiritual joyes are not like carnal joyes which end in sadnesse but they resolve in glorifying and do make the very outward man partaker of the benefit therefore doth the Psalmâ—…st adde And my mouth shall praise thee with joyful lips 9. The way to finde refreshment spiritual is beside publike ordinances to give our selves to spiritual exercises in secret at such times as our necessities civil and natural may best spaâ—…e and then and there to recall to minde what we have heard seen or felt of Gods Word or working and to keep up our thoughts upon this holy subject by prayer soliloquie and meditation as David sheweth to us the example When I remember thee upon my bed and meditate on thee in the night-watches 10. As one experience should call another to remembrance so the calling of experiences to our memory should oblige and encourage us in all conditions joyfully to make use by faith of Gods standing offer of grace to us in Christ shadowed forth by the wings of the cherubims stretched out alwayes over the mercy-seat Because thou hast been my helper therefore in the shadow of thy wings will I rejoyce for here and here only is the remedy of all sinne and misery Ver. 8. My soule followeth hard after thee thy right hand upholdeth me From the second fruit of the gracious answer given to Davids prayer that is from his giving the glory of the acts of grace which he did unto God the furnisher thereof Learne 1. The Lord useth to exercise the soules of his own children with sense of desertion and withdrawing of his presence one way or other This is presupposed in Davids following after the Lord when he felt him retiring himself as it were 2. A believer in God cannot endure a thought of separation from God nor forbear to seek after God when he misseth his presence but will use all meanes to recover the sense of his presence which he hath felt before My soule followeth hard after thee 3. It is our wisdom to reflect upon and acknowledge the grace of God in us and upon the acts of our saith and love toward God for our own strengthening as David doth here saying My soul followeth hard after thee 4. Although the exercise of gracious habits be our acts yet the enabling of us to bring these acts forth is the Lords work who giveth us both to will and to do of his own good pleasure and as it is our duty to acknowledge this so is it the fruit of our feelings of Gods help to professe it My soul followeth hard after thee but by what power strength and furniture doth he this Thy right hand upholdeth me 9. But those that seek my soul to destroy it shall go into the lower parts of the earth 10. They shall fall by the sword they shall be a portion for foxes The third fruit of the answer of his prayer is assurance given that his enemies shall be destroyed for it is revealed to him that Saul should be slain by the sword he knew by revelation that his carcasse should lie in the fields a prey for foxes and wilde beasts Whence learn 1. The deadly and unreconcileable enemies of Gods people hating them for a good cause do draw destruction on themselves Those that seek my soule to destroy it shall go down to the lower parts of the earth 2. It is agreeable with Gods justice that bloody enemies of Gods people be punished by their bloody enemies God can stirre up the wicked against the wicked to avenge the wrongs done to his children They shall fall by the sword they shall be a portion for the foxes 3. The Lord to ease the hearts of his oppressed children doth sometimes before hand make them foresee the destruction of their adversaries whether by teaching them in an ordinary way to apply the general sentences of the Scripture unto them or in a more special way revealing his minde as he seeth fit as here They shall fall by the sword c. 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped The last fruit of his prayer is assurance that he shall be King and that all the godly shall be comforted by this means and that his righteousnesse shall be cleared against all the calumnies of the wicked Whence learn 1. Howsoever it may go hard with the righteous and their enemies may prosper for a time yet their lot shall be changed to the better at length and when heâ—… enemies are born down their head shall be lifted up and whatsoeveâ—… is pâ—…omised unto them they may be as sure of it as if they had pâ—…ssion of it yea they may stile themselves by the title whiâ—…h Gods â—…ord hath given unto them as David doth
and to the godly should affect us no lesse nearly and be laid to heart then injuries personally concerning us The reproaches of them that reproached thee have fallen upon me Ver. 10. When I wept and chastened my soul with fasting that was to my reproach 11. I made sackcloth also my garment and I became a proverb to them 12. They that sit in the gate speak against me and I was a song to the drunkards The fourth reason of the second Petition is because he was greatly mocked of all sorts for his holy carriage Whence learn 1. True zeale is ruled with knowledge joyned with humility in the mans self and tempered with the love to men even toward persecutors such was Davids zeale but Christs zeale was perfectly such I wept and chastened my soâ—…le 2. Fasting in earnest is not so much the abstinence from meat as it is the afflicting the soule When I chastened my soul with fasting 3. The godly behaviour of the righteous is subject to horrible misconstruction yet must they not desist from duties for all this Fasting was to my reproach I made sackcloth also my garment and I became a proverb to them 4. Iâ—… is a sore affliction to the godly to be condemned by Magistâ—…ates anâ—… Judges and yet the truly religious even Christ â—…nd his followers were and are subject to this exercise They that sit in the gate or in the Courts of Justice which were erected at the entry of the parts of Cities do speak against me 5. Righteousnesse and truth is not the worse by itâ—… being condemned by civil Judges God will not disclaime his own cause for that but will hear such complaints as this is in this case they that sit in the gate speak against me 6. When Magistrates do discountenance true Religion then it becometh a matteâ—… of derision to rascals and to every base villain without controlment and a table talk to everyâ—… tipler I was a song of thâ—… drunkards 7. The shame of the Crosse is more grievous then the rest of the trouble of it This is the fourth time that the shame of the Crosse is presented unto God in these soure last verses I was a song of the drunkards after complaining of his being reproached and being made a proverb Ver. 13. But as for me my prayer is unto thee O LORD in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation This is the third petition for deliverance or for granting his prayer or the third time he presenâ—…eth it whereunto he addeth reasons taken from the time of presenting of it and multitude of Gods mercy and truth of his promises or Covenant of salvation Whence learn 1. The best way to 〈◊〉 out the persecution of the mighty and the mockage of the bâ—…se multitude is to be frequent in prayer to God for our part But as for me my prayer is unto thee O Lord. 2. So long as God doth offer a gracious eare to supplicants a man may be confident that petitions of grace shall have ready accesse and answer my prayer is unto thee in an acceptable time 3. The largenesse of Gods mercy is a sufficient encouragement for the afflicted to come and take the benefit thereof In the multitude of thy mercies hear thou me 4. When besides the mercifulnesse of God we have also his Covenant and promise of salvation we may upon these two pillars leane and roll over and rest our faith hear me in the truth of thy salvation Ver. 14. Deliver me out of the mire and let me not sink let me be delivered from them that hate me and out of the deep waters 15. Let not the water-floods over-flow me neither let the deep swallow me up and lâ—…t not the pit shut her mouth upon me The fourth petition for delivery or fourth time he presenteth it whereunto he addeth reasons taken from the danger he was in Whence learn 1. Faith useth to correct the expressions of sense and as faith doth gather strength a mans condition groweth clearer It was the expression of sense ver 2 I sink in deep mire and here the fear is something lessened because faith is something more cleared deliver me out of the mire let me not sink 2. The man who loveth truth better then worldly prosperity and maketh the Lord his refuge shall not faint under persecution but shall be borne through all troubles and be delivered let me be delivered from them that hate me and out of the deep waters 3. Faith in God giveth hope to be helped and is half a delivery before the full delivery come for the Psalmist is now with his head above the water and not so feared as when he began the Psalme for here he saith Let not the water floods over-flow me neither let the deep swallow me up 4. As the sense of danger sharpens prayer so the greatnesse of it is a ground of hope that the evil which is feared shall not prevaile over us for albeit the Lord suffer the danger to be great yet will he not leave us in a case desperate lâ—…t not the pit shut her mouth upon me Ver. 16. Hear me O LORD for thy loving kindnesse is good turne unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily The fifth petition for delivery or fifth time he presenteth it whereunto he addeth reasons taken from the multitude of Gods mercies conscience of his uprightnesse and greatnesse of his trouble Whence learn 1. Albeit God should give no answer for a time faith will still presse for an answer for it knoweth it hath to do with the hearer of prayer hear me said he before and hear over again Hear me O LORâ—… 2. Faith seeth what is in Gods heart whatsoeuer it doth finde or misse in his hand it fastens on love and draweth hope and life from that hear me for thy loving kindnesse is good 3. Though a beleeving soul finde it self deserted of God in some respects yet while it holds fast on his merciful nature it may be sure to meet with a change of dispensation more comfortable turne unto me according to the multitude of thy tender mercies 4. When a beleever is persecuted by man for righteousnesse and friends and familiars do turne their backs upon him it is not strange that God for the mans trial should seeme to hide his countenance from him also which exercise the beleever counteth more heavie then all the rest and can be content to want all the creatures kindnesse so he may finde the Lords kindnesse for he cannot endure long to want Gods presence Hide not thy face from thy servant 5. The conscience of endeavour to serve God giveth hope of comfort in time of trouble and that so much the sooner that the trouble be great and perdition apparently near Hide not thy face from try servant for I am in trouble hear
supplied with a greater strength from God My heart and my flesh fail me but God is the strength of â—…y heart 5. Every man seeketh something for his portion some one thing in the creature some another but the believers portion is the Lord himselfe and no lesse will content him The Lord is the strength of my heart and my portion 6. This is the Believers advantage above all that do seek their blessednesse in the creature for his portion is the eternal God and he is made an everlasting enjoyer of him God is my portion for ever Ver. 27. For lo they that are farre from thee shall perish thou hast destroyed all them that go a whoring from thee The fifth use is his resolution to draw nearer unto God the reasons of which resolution are two one because they perish who do not draw near to God ver 27. The other is great advantâ—…ge is to be had by drawing near to him ver 28. Whence leaâ—…n 1. The Lords childe doth profit by hardest exercises and hâ—… tentations being resisted by faith do leave him in better case then they did finde him his knowledge of Gods ways his faith his love to God and hatred of wicked courses are augmented as in this example is to be seen 2. They whose confidence â—…ffections course of life and actions do run toward and cleave unto the creature do deparâ—… from God more and more for here they are said to be fâ—…rre from God and they that depart from God do draw near to eternal perdition They that are farre from thee shall pâ—…rish And howsoever this truth be not believed yet it is as sure and certain as if it were seen with our eyes For â—…o they that are farre from thee shall perish 3. A chaste soule â—…ath no choice no love to delight it selfe in contentedly except God no confidence to rest it selfe upon but God And whosoever do seek their delight and satisfaction in the creature especially if they be members of the visible Church in Coveâ—…ant with God they are adulterers They go a whoring from God and they shall not finde felicity in the creatures but perdition no lesse certainly then if it were already past Thou hast destroyed all them that go a whoring from thee Ver. 28. But it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works In this verse he giveth the other reason of his adherence unto God from the advantage he findeth by so doing and closeth the Psalm with the sixth use of his experience which is the fixing of his faith on God that his experiences may be more and more frequent and he may be a fitter instrument to glorify God Whence learn 1. The right use of the perishing of the wicked is to be more holy and to seek nearer communion with God as our only blessednesse how many soever depart from him They shall perish who are farre from thee but it is good for me to draw near to God 2. No man is so near in communion with God in this life but there is a further degree to be aimed at and possibly to be found as there are degrees of departing from God so also degrees of coming near unto him and the better for us the nearer we draw It is good for me to draw neâ—… to God 3. The use of all assaults against our faith is more and more to fixe our â—…ith and confidence on God for this is the use the Psalmist doâ—…h make of the assault spoken of in this Psalm I have put my trust in the Lord God 4. None but a Believer can discern the Lord working it is only faith that giveth a right construction unto all the Lords works only faith makes men fit instruments to glorify God I 〈◊〉 put my trust in the Lord God that I may declare all thy works 5. As the Believer is the best observer of Gods workâ—… and sittest to set them forth before others so he is the man of greatest experience and he of all men is filled with most matter of Gods praise for the Lord never disappoints the believer but makes him â—…ave new proofs of his wonderful wisdome power and goodnesse so doth the Psalmist lay his reckoning I have put 〈◊〉 trust in the Lord God that I may declare all thy works PSAL. LXXIV Maschil of Asaph OF this Psalm there are three parts In the first the pitiful lamentation of the Church presented unto God because of the destruction of Ierusalem and burning of the Temple by the Chaldeans to ver 11. In the next is the strengthening of the saith and hope of Gods people that God would send a delivery to ver 18. In the third there are sundry petitions for relief of his people restitution of his own work and suppression of his enemies to the end of the Psalm Ver. 1. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture 2. Remember thy congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this monnt Sion wherein thou hast dwelt In the first part of the Psalm there is a lamentation and prayer for reliefe in general ver 1 2. Secondly a complaint against the enemy laying forth before God the desolation which the Chaldeans had made especially in destroying the Temple ver 3 4 5 6 7 8 9. And thirdly a prayer unto God for vengeance upon them for their paines ver 10 11. From the lamentation and prayer for relief in general Learâ—… 1. In all judgements inflicted by whatsoever instruments the Lords people must look first to God and albeit wrath and fâ—…r of utter wrath do stare them in the face as hardly it can be otherwayes when God putteth hand in his own Temple and taketh away all the tokens of his presence from among a people and seemeth to cast them utterly oft yet must they make their address to God how angry soever he seem to be as here the Church under this sad judgement doth saying O God why hast thou cast uâ—… off 2. In the point of casting off and fear of casting off for ever the Lord craveth no yielding or submission to the pressing thoughts thereof but will allow us to call in question every appearance of any such purpose of God and to debate that point with him and not to endure utter casting off yea and to say Why hast thou cast us off for ever whether it be our own particular case or the case of the visible Church ours and others case with us who cannot endure to be separate from God 3. When the wrath of the Lord is kindled against his people all that they do see doth seem to be but the beginning of more wrath as smoak is but the beginning of burning Why doth thine anger smoak against thy sheep 4. Albeit we by our sins have provoked the Lord to fall upon us as
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
God still must be esteemed and held the sender out of the calamity as well as the Author of the Promise which the dispensation seemeth to crosse that the glory both of justice wounding his childe and of mercy healing him may be given to the Lord as the example of the Psalmist doth teach who in all the complaint fasteneth all the branches of the calamity upon Gods doing Ver. 46. How long LORD wilt thou hide thy self for ever shall thy wrath burne like fire 47. Remember how short my time is wherefore hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth 50. Remember Lord the reproach of thy servants how I do beare in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O LORD Wherewith they have reproached the footstops of thine anointed 52. Blessed be the LORD for evermore Amen and Amen Here he turneth his complaint into prayer for remedy to shew that he did not freâ—… but beleeve that the Lord both could and would give relief The reasons for strengthening of his faith are foure First because the wrath of God against his people cannot be everlasting ver 46. The second because the Lords afflicted people were of a short life and did expect comfort before they died ver 47 48. The third because former experience and Gods sworn Covenant behooved to have evident comfortable effects ver 49. The fourth because the mockerie of the enemie against Gods people and Christs Kindom was insupportable ver 50 51. After which as being assured of a good answer he closeth the Psalme with pâ—…ayer and thanksgiving Whence learn 1. From the first â—…eason The children of God are more affected with Gods displeasure then with the tâ—…ouble they aâ—…e put unto How long Lord wilt thou hide thy face This sheweth their chief wound 2. Whatsoever be the Lords purpose in afflicting yet sore trouble doth alwayes speak the wrath of God to the apprehension of the afflicted Shall thy wrath burne like fire 3. As God cannot be angry for ever with his people so his people cannot endure any appearance of everlasting wrath and utter destruction How long Lord wilt thou hide thy face for ever shall thy wâ—…ath burne like fire From the second reason to confirm his hope to be heard set down ver 47 48. Learn 1. As our life is short and the shortnesse of it should be a spuâ—…e to seek the sense of Gods good will to us while we are in this life so may all Gods children expect how short soever their life be to finde sensible proofs in this life of Gods love to them and care of them for Remember how short my time is doth import so much in the Psalmists reasoning 2. Albeit God hath created no man in vaine but for his own glory one way or other yet Gods children have little or no estimation of this life except that they therein may finde God reconciled and have communion with him in this life for this passionate expression Wherefore hast thou made all men in vaine doth import as much as we count our life in vaine and nothing worth to us if thou shalt not be reconciled unto us 3. Albeit our words in prayer should be well weighed yet in sad affliction and grief of heart words sometime may escape a Saint which cannot be justified as here this speech giveth us an instance for this is a limiting of God to crave comfort in this life to the afflicted at the time when they shall prescribe or else to make all their formerly received comforts and life it self to be in vaine given unto them for presuppose a man should suffer Gods terror from his youth up as Heman did and be as a distracted man because of the terrour of God and should end his life as Heman doth the preceding Psalm without comfort yet life eternal might make up the troubles of the wrestling of such a mans â—…aith and soon recompense the losse of comfort in this life and yet such is the weaknesse even of Champions like Ethan as to vent some passionate expressions in their trouble Why hast thou made all men in vain 4. Mortality and shortnesse of life is common to all men but to be stirred up thereby to the more earnest seeking of spiritual comfort and preparation for eternal life is the propertie of a childe of God only such as the Psalmist is who for this very end that he might have spiritual comfort draweth an 〈◊〉 from mortality What man is he that liveth and shall not see death From the third reason set down ver 49. taken from the experience of mercies and sworn promises made to David Learn 1. Albeit a man were in never so hard a condition for his own case or the case of other godly persons yet that which God hath done and promised to do unto any beleever may sustain him when he misseth all comfort or appearance of it Lord where are thy former loving kindnesses unto David 2. When the beleever doth misse the comfort which he or any other hath got 〈◊〉 of God he should go to the same fountain to have some new experience thereof as the Palmists example doth teach 3. The beleever taketh Gods part against all doubts and disappearances of the performing of his promises as we see in the Psalmist who when he is missing Gods former loving kindnesse the continuance whereof was promised and sworn he asserteth the truth of the promise saying Which thou swarest unto David in thy truth From the fourth reason of his hope to have a gracious answer to his prayer taken from the reproaching of the enemies as it is set down ver 50 51. Learn 1. Beside inward tentations unto misbelief in the day of trouble the Lords people use to meet with the mockings of the wicked insolently scorning their faith in God which as it vexeth the godly so is it taken notice of by God Remember Lord the reproach of thy servants 2. The mocking of Religion in the day of the Churches calamity is so much the more a terrible tentation as the adversaries who do insult over Religion are many and powerful to annoy Gods people and tread down Religion Remember the reproach of all the mighty people 3. The reproach of Religion and of the godly doth lie near and should lie near the heart of every lively member of the Church Remember the reproach which I do beare in my bosome 4. Such as do reproach Religion and the godly in their calamity are Gods enemies and against them God is engaged Remember the reproaches wherewith the enemies have reproached O Lord. 5. The blasphemies which do strike against Gods promised salvation in Christ and the progresse of his Kingdom are of all tentations most heavie and are resented of God
most deeply Remember the reproaches wherewith they have reproached the footsteps of thine anointed for as Davids posterity and succession went on one generation after another so Christ made his approaches nearer to his incarnation and when the family of David seemed to grow weak the godly were assaulted with feares and doubts about the coming of the Messiah and the ungodly mocked the matter of Chrisâ—s coming altogether and reproached the promise of his progresse From the close of the Psalm ver 52. Learn 1. Presuppose a beleever should not finde present comfort in his sad condition yet it is an ease to have poured out his complaint before the Lord and this liberty of speech is a gift worthy of thanksgiving for Blessed be the Lord doth the Prophet adde when he hath said all he would say 2. We should close and leave our prayer before God in good termes however he shall answer us or seem to dispose of matters towards us and we should blesse him do what he pleaseth as the Psalmist doth here Blessed be the Lord for evermore 3. The beleever may be sure to have his lawful requests granted unto him and may 〈◊〉 to his seal to Gods promises without feare as the Psalmist teacheth us in his saying Amen Yea the more tentation doth drive us unto misbelief the more should faith look for a deliverance and adhere to the truth of Gods Covenant as here the Prophet doth by doubling his seale say Amen and Amen PSAL. XC A Prayer of Moses the man of God THis Psalm agreeth well with the latter end of Moses's life when he being now to remove did present this prayer to God and delivered it unto the Church for their comfort and direction how to carry themselves towards God in their short and sorrowful life The Psalme may be divided into three parts In the first is the Churches fourfold comfort against temporal troubles and miseries in this world The first is taken from the Lords kindnesse to his people in all ages ver 1. The second is taken from the decree of their election ver 2. The third from the hope of their resurrection ver 3. The fourth from the shortnesse of time unto it ver 4. In the second part the shortnesse and miseries of life procured by sinne are lamentably set forth before the Lord who is full of pity ver 5 6 7 8 9 10 11. In the last part are six petitions some whereof are for the right use of the shortnesse and sorrowes of this life and some of them for a gracious deliverance from them ver 12 13 14 15 16 17. From the Inscription Learn 1. A teacher of Gods people should earnestly intercede by prayer for Gods people as Moses did This is a prayer of Moses 2. He that sitteth in Moses his chaire should be furnished with gifts for the Ministery called of God consecrated unto God in his heart for this purpose and altogether set for God in his practice for so Moses was A man of God 3. As the conscience of being A man of God is a singular comfort and encouragement to a Minister in his life-time so is it a singular honour to him living and dead before God and men to be in effect A man of God as here it is to Moses who is called A man of God â—…o his commendation because he was faithful in all the house of God Ver. 1. LOrd thou hast been our dwelling place in all generations The first comfort of the Lords people against the miseries of this life is from the Lords kindnesse to his people in all ages Whence learn 1. There is no dealing with God in prayer except we lay hold on the offer of Gods kindnesse according to the Covenant of grace and do look upon God as gracious to us in Christ Therefore here and elsewhere supplicants do begin with renewed acts and expressions of saving faith 2. Gods people in every place and age is one incorporation with Gods people in all ages preceding and following and may lay claim to all the priviledges of Gods people before them as here the Church in Moses time joyneth it selfe with all the Lords people in former times for the use of succeeding ages which were to come Lord thou hast beene our dwelling place in all generations 3. Albeit the Lords people be strangers in the earth partly because they have no certain residence in this world partly because they are evil entertained by men of this world but specially because in their affections they are pilgrims in this world yet they want not a resting place and a dwelling in heaven even God himself in whom they dwell by faith and finde in him rest and food and protection and comfort yea and in his heart they have had a lodging in all generations Lord thou hast been our dwelling place in all generations 4. Troubles and miseries of this life do make the godly to search out their interest in God and in another life as here and elsewhere we may perceive in the exercise of Gods children their straits on earth do make them seek inlargement in heaven Ver. 2. Before the mountaines were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God The second comfort of the Believer against the miseries of this short life is taken from the decree of their Election and the eternal Covenant of Redemption of them setled in the purpose and counsel of the blessed Trinity for their behoof wherein it was agreed before the world was that the Word to be incarnate should be the Saviout of the Elect for here the asserting of the eternity of God is with relation to his own chosen people for Thou hast been our dwelling place in all generations and thou art God from everlasting to everlasting is in substance thus much Thou art from everlasting to everlasting the same unchangeable God in purpose and affection toward us thy people and so thou art our God from everlasting in regard of thy eternall purpose of love Electing us and in regard of thy appointing Redemption for us by the Redeemer Whence learn 1. From Gods good will to us in time we may arise to Gods good will to us before time and from grace shewed to us in time we may conclude grace and good will purposed toward us and ordained for us before time Thus doth the Psalmist teach us to climb for after he hath said From generation to generation thou hast been our dwelling place that is in all time past thou hast been our God he subjoyneth Before the mountaines were brought forth cre ever thou hadst formed the earth and the world thou art God That is the same God unchangeably in thy purpose and love toward us before time from everlasting 2. From speciall love shewen to us in time we may conclude love toward us not onely before time from everlasting but also that it shall continue toward us after time for ever Even
carelesse security but Gods judgements do draw them forth to the light and do make it appear that God hath observed them all Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable as the experience of the Israelites doth shew For all our dayes are passed away in thy wrath we spend our life like a tale that is told 5. The more we study to see the length of mans life it appeareth the shorter the more we look upon mans strength and beauty and glory we finde him the weaker the vainer and the naughtier The dayes of our yeares are threescore yeares and ten and if by reason of strength they be fourescore yeares yet c. 6. If our infancy and ordinary sicknesses and casualties of incident griefs and sorrowes sometimes for one cause and sometimes for another be considered the life of man hath little in it except trouble and grief Their strength is labour and sorrrow 7. If any man seem to have lesse trouble and sorrow or more strength then others it is nothing to count upon the shortnesse of it maketh it to lose worth and estimation for It is soon cut off and we flee away Ver. 11. Who knoweth the power of thine anger even according to thy feare so is thy wrath In the calamities of the Israelites he observeth how terrible the Lords wrath is which albeit few do consider yet might men see it in his fearful threatnings and judgements Whence learne 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger yet is it taken notice of by few Who knoweth the power of thy anger 2. The wrath of God may be known by the fear and terror of God which his severe justice almighty power terrible threatnings and fearful judgements executed against sinne do teach mâ—…n to know Even according to thy fear so is thy wrath Seeing men know not the power of Gods wrath till it break forth upon them it is wisdome to study his fear that wrath may be prevented and to take the measure of the power of Gods wrath by measuring his dreadful feare and terrible terror and to stand in awe of him in time Who knoweth the power of thine anger even according thy fear so is thy wrath Ver. 12. So teach us to number our dayes that we may apply our heartt unto wisdome In the third part of this Psalme he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery before this short and uncertain life be ended Whence learn 1. Albeit our life be both short and uncertain how soon it may end yet we look upon the indesinitesse of the time of continuance of it as if the duration of it were infinite and our yeares were innumerable for Teach us to number our dayes importeth some acknowledgement of this fault 2. Albeit it be easie for us to consider how many of our dayes are already past and how few these that are to come must be by course of nature or may be few in the way of Gods ordinary providence yet this lesson how easie soever must be taught of God before we can profitably consider of it So teach us to number our days as we may apply our hearts unto wisdom 3. The only remedy of sin and of the wrath of God and misery of mortal men for sin is the wisdom whiâ—…h is taught of God in the Scripture to wit that sinners should seek reconciliaâ—…ion with God through the â—…acrifice and obedience of Châ—…ist and study to keep friendship with God by the power of his Spiâ—… So teach us to number our dayas as we may apply our hearts unto wisdome 4. The right use of the sin wrath and judgements which we see in our time manifested is to deal wiâ—…h God by prayer that not only he would inform us of our danger and duty not onely reveal to our mindes the mystery of grace and reconciliation but also that he would effectually move our will heâ—…t and affections by faith which worketh by love to make application of the remedy of those evils to our selvâ—…s So teach us to nuâ—…ber our dayes that we may apply our hearts unto wisdome Ver. 13. Return O LORD how long and let it repent thee concerning thy servants The second Petition is that God would not only remove the tokens of his displeasure against his people but also now at length would shew himselfe reconciled by changing his dispensation toward them in a course of comfort Whence learne 1. Albeit the Lord do not go away from his people but â—…oth ever remain with them in some one or other gracious operation yet in respect of a comfortable presence he may turn away till his people request him to return as here Return O Lord. 〈◊〉 The Lords withdrawing of his comfortable pâ—…esence from his people for how short a time soever seemeth a long time to us in this short life Return O Lord how long 3. Albeit the Lord do not change his affection and repent like a man yet he can change his operation like a father who commiserates his childes affliction and goeth about to cherish him after correctionâ—… Let it repent thee concerning thy servants 4. Albeit we be but very slight servants and be fore smitten for our disobedience yet should we not cast away our calling nor suffer our relâ—…tions unto God to be dissolved but should adhere unto them by any means as here they call themselves still servants Let it repent thee concerning thy servants Ver. 14. O sati fie us early with thy mercy that we may rejoyce and be glad in our dayes 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill The third Petition is for some spiritual comfort and refreshment to their spirits which might keep them in heart and hope of eternal salvatior Whence learn 1. A soul sensible of wrath hath as great hunger for spiritual comfort as a â—…ished man hath for meat O satisfie us 2. The renewed intimation of Gods mercy pardoning sin and making clear ouâ—…â—…onciliation is able to comfort us in our greatest sorrow O satisfie us with thy merâ—…y 3. As bodily hunge cannot suffer delay so neither can sense of wrath and desire ofâ—…favourable acceptation long endure the want of consolation but after a night of trouble earnestly expecteth a morning of comfort O satisfie us early with thy mercy 4. A poor hungry soul lying under sense of wrath will promise to it selfe happinesse for ever if it can but once again sinde what it hath sometime felt thâ—… is one sweet fill of Gods sensible mercy towards it O satisfy us that we may
and perish Whence learn 1. Albeit the same caâ—…amities â—…xternal may befal the beleever and the wicked yet the close of their course the reward of their works shall put the difference for the godly shall only behold the reward of the wicked 2. Albeit the beleever may be exercised with the fear of destruction yet he shall be free of falling into it Only with thine eyes shalt thou behold and see the reward of the wicked Ver. 9. Because thou hast made the LORD which is my refuge even the most High thy habitation 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling A sixth motive to beleeve in God is a promise general to be delivered from all evil that nothing shall harme him but all things shall rather work together for his good Whence learn 1. All beleevers have one object of their faith one relief in their troubles one retreat from the vexations which do assault them in this world even God Thou hast made the Lord who is my refuge even the most High thy habitation 2. One beleever may and should encourage other beleevers by the same motives whereby he himself is encouraged as here Because thou hast made the Lord who is my refuge to be thy habitation therefore such and such blessings shall come upon thee saith he 3 The nature of true faith is to make use of God in all conditions in peace and warre in prosperity and adversity as here he is both a refuge and an habitation 4. As we have need to have the same promises repeattd unto us and inculcated upon us so slow and dull are we to receive them so the Lord doth repeat and urge the receiving thereof with an inlarging and not abridging of what once he promised as this general promise teacheth There shall no evil befall thee nor any plague come near thy tabernacle to wit to harm thee for God who is the beleevers habitation in terposeth himself and turneth the calamity to his good if it be suffered to come on that it come not near to his disadvantage Ver. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes 12. They shall beare thee up in their hands lâ—…st thou dash thy foot against a stone A seventh motive to beleeve in God is a promise of making Angels wait upon the beleever and carefully to attend his motions in all his lawful affaires lest he should stumble and suffer harme which promise even Satan doth acknowledge to belong unto Christ and Christ doth owne it being taken in a right sense Mat. 4. Whence learn 1. Such is the indulgent love of God toward his owne as he doth obviate all doubts which from any hand might hinder them to beleeve in him if the severity and justice of God terrifie the Lord offereth himself as a bird with stretched out wings to receive the supplicant ver 4 If enemies who are too strong do pursue the Lord openeth his bosome as a refuge ver 3. If his childe be assaulted he becometh a fortresse ver 3. If he be hotly pursued and enquired after the Lord becometh a secret place to hide his childe If persecution be hot God giveth himself for a shadow If Potentates and mighty Rulers turn enemies the Lord interposeth as the most High and Almighty Saviour ver 1. If his adversaries be crafty like fowlers or hunters the Lord promiseth to prevent or break the snares ver 3. Whether evils do come upon the beleever night or day secretly or openly to destroy him the Lord preserveth his childe from destruction and if stumbling blocks be laid in his childes way he hath his instruments his servants his Angels prepared to keep the beleever that he stumble not He shall give his Angels charge over thee not one Angel only but all of them or a number of them 2. The Angels are ministering spirits sent forth to minister for every beleever He shall give his Angels charge over thee to keep thee in all thy wayes 3. Promises are not made to foster men in their turning after folly but to encourage them in the course of obedience in their several callings They have charge to keep thee in all thy wayes 4. Albeit stumbling stones be laid in the way of Gods childe yet while he behaveth himself as a beleever in God he shall not stumble Great peace have they who love Gods law and nothing shall stumble them Psal. 119 165. They shall beare thee up in their hands left thou dash thy foot against a stone Ver. 13. Thou shalt tread upon the lion and adder the young lion and the dragon shalt thou trample under feet The eighth motive to beleeve is a promise of victory over every enemie of his salvation how fierce strong and cruel soever they be how crafty malicious and dangerous soever they be Thou shalt tread upon the lion and adder God shall put Satan under his feet tyrants and bloody persecutors hereticks and seducers shall not prevaile over the beleever The young lion and the dragon shalt thou trample under feet Ver. 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation The ninth motive to beleeve in God is taken from a bundle of five or six promises as spoken immediately by God the Father of his Son Jesus Christ as man and of every beleever and true member of his mystical body The first promise is of delivering of the beleever from whatsoever trouble or danger he can be presupposed to fall into I will deliver him saith the Lord. 2. For trial of true faith the unquestionable property of a beleever and the evidence of a sound and saving faith in God is fixed love toward God because he hath set his love upon me 3. As there is a because and a therefore in the processe of the law in concluding death for sin so there is a because and a therefore in the processe of grace and of the Gospel which doth reason from one grace given to inferre another grace to be given even grace for grace and such is this here Because he hath set his love on me I will deliver him 4. Sound love to God floweth from and is joyned with sound knowledge of God as his Majesty is declared unto us in Scripture The beleever who hath set his love upon God hath known my Name saith he 5. As the beleever is highly priviledged and honoured of God being made a sonne and an heire and co-heire with Christ so shall he be made also more then a Conquerour over all his enemies through Christ I will set him on high because he hath known my Name this is the second promise 6. The third promise is the
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