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
heathen in our sight by the revenging of the blood of thy servants which is shed 11. Let the sighing of the prisoner come before thee according to the greatnesse of thy power preserve thou those that are appointed to die Secondly they pray for pardon of their sins and delivery from the misery which their sins had procured unto which Petitions sundry reasons are added for strengthening of the faith of the Church Whence learne 1. The sense of sin maketh the afflicted to be patient and submissive unto God without murmuration and their lamentation for their misery doth resolve in prayer and in a prayer for remission of sin O remember not against us former iniquities 2. The onely right way to remedy a miserable condition is to sue for remission of sins and for the renewed evidence of reconciliation for before the Church here do ask any thing for their outward delivery they pray O remember not against us former iniquities 3. A peoples long continuance in sin doth furnish ground of fear of the long continuing of begun wrath and judgement upon them and therefore they pray for the forgetting of their sin that the quarrel being the judgement may be removed O remember not against us our former iniquities 4. When warth and justice are like to consume us and quickly make an end of us a refuge is open to us in Gods tender mercies who cannot destroy utterly a sinner fleeing to his mercy Let thy tender mercies speedily prevent us for we are brought very low 5. When the Lords people are brought low let them not look for a lifting up or reliefe except from God onely therefore say they here Help us O Lord. 6. Such as have laid hold on God for salvation promised in the Covenant may also look for particular deliveries out of particular troubles as appendices of the main benefit of salvation Therefore Help us O God of our salvation say they 7. When men do ask any thing the granting whereof may glorify God they may confidently expect to have it and in speciall when God may be so glorified as his people may also be preserved and comforted Help us say they for the glory of thy Name and deliver us 8. As the conscience of sin useth to step in oftner between us and mercy so must we call oftner for remission of sinne for earnest affection can double and treble the same Petition without babling Deliver us and purge away our sins 9. It is the glory of the Lord to forget sin and when remission of sinnes is prayed for according to Gods promise the Lords glory is engaged for the helping of faith to obtain Purge away our sin for thy Names sake 10. Idolaters are ready to insult over Gods people and their religion and over God also when the Church is afflicted and this dishonour of God true Saints cannot endure Wherefore should the heathen say Where is their God 11. Howsoever the Lord will punish his own people for their sins in the sight of the heathen yet will he not suffer the heathen long to insult over his people or over the true religion but by shewing kindnesse to his people will have the heathen to know that he is their God who will answer for himself and for his people and their religion also Wherefore should the heathen say Where is their God 12. As it doth belong â—…o Gods honour to deliver his people in their distresse so also to punish the persecutors of his Church and blasphemers of his Name Let him be known among the heathen in our sight by avenging the blood of thy servants 13. It is a comfort and encouragement of living Saints to see God avenge the blood of dead Saints slain by their enemies Let him be knowne in our sight by avenging the blood of thy servants 14. As it is no wonder to see griefe and sighing to be the cheer of Gods people when the Lord hath scattered them and they are captive prisoners under their oppressors so may we be sure their tears and sighing shall not be misregarded by God Let the sighing of the prisoner come before thee 15. Albeit it seem impossible to deliver Gods people when they are as condemned prisoners destinated by their enemies unto destruction yet saith seeth delivery very possible to Gods omnipotency According to the greatnes of thy power preserve thou those that are appointed to die Ver. 12. And render unto our neighbours seven-fold into their bosome their reproach where with they have reproached thee O Lord. 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations In the last place they pray for vengeance on their wicked neighbours who mocked them and their Religion in the time of their calamity and thus they close their prayer with a promise to praise God for the granting of their petitions Whence learn 1. Such as rejoyce at the calamity of Gods people and mock them in their misery especially neighbours who should be most comfortable as they are in some respect more guilty then open oppressors so shall they be most severely plagued of God for their cruelty Render unto our neighbours seven-fold into their besom their reproach 2. The mocking of Gods people in their misery especially for their Relgion is the mocking of God and reproaching of him whose servants they are Render them the reproach wherewith they have reproached thee O Lord. 3. When God taketh vengeance on the enemies of the Church then is it seen what interest God hath in that despised company for the Church here is confident that then their relations unto God and Gods care of them shall be evident So we thy people and sheep of thy pasture shall give thee thanks that is we shall come out of distresse and gather our selves together and professe our selves to be thy people and chosen flock and shall praise thee 4. The troubles of the Lords people and their mourning are but temporal and of short endurance but their deliverance and comfort when their troubles are ended is everlasting and no lesse then everlasting duration can suffice them to praise God and thank him for his kindnesse So we thy people shall give thee thanks for ever 5. As the Lords work for his distressed people calleth for thanks at their hands so also doth it call for praise at their hands who shall hear of it and they whose duty it is to give thanks ought also according to their power to stirre up others to praise God with themselves and to stirre up also the posterity in all succeeding ages as the Church here promiseth We will shew forth thy praise to all generations PSAL. LXXX To the chief Musician upon Shoshannim Eduth A Psalm of Asaph THis Psalm given to the Church to be made use of is of the like sad subject with the former and may be applied to the time of carrying away the ten tribes out of the holy land while
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
tâ—… gâ—… 〈◊〉 satisfactory delivery by faith before the boâ—…ly 〈◊〉 dâ—…â—…me When I cry unto thee then shall mine enemiâ—… turn back 2. â—…aith gâ—…eth upon solid grounds and is not a fallible 〈◊〉 but a sure knowledge This I know saith he 3 A â—…ciled mâ—…n praying to God in a gooâ—… cause foâ—… victoâ—…y ovâ—… his 〈◊〉 may be a sluâ—… that God will own his quarrelâ—… and give him the victory This I know because God is for me 4. The special attâ—…ibute of God wherewith faith doth meet and whereby it attaineth unâ—…o rest and contentment in God is his truth and fidâ—…lity in his promiâ—…s In God I will praise his Wâ—…d albeit there be no appearance of peâ—…ormance Gods Word is sure enough to â—…ix upon 5. The grounds of 〈◊〉 aâ—…e the more sweet and satisfactory the more they be examined and looked upon and compared with their effectâ—… for David is not content once to say In God I will praise his Word but with comfort and confidenâ—…e reneweth the 〈◊〉 of Gods Word and the benefit he hath by it I will not be afraid what man can do unto me 6. As it is necessary for our justifiâ—…tion to beleeve in God so is it necessary foâ—… our 〈◊〉 to â—…bserve that we have beleeved for then may we promiâ—…e to ouâ—… selvs all the blessednesse whiâ—…h bâ—…longs to the beleever In God I haâ—…e put my trust I will not be afâ—…aid fâ—…r when we thus râ—…solutely do set to ouâ—…â—…eal to Gâ—…ds tâ—…uth 〈◊〉 and 〈◊〉 our beleeving then he 〈◊〉 his sealâ—… to 〈◊〉 〈◊〉 in comâ—…ting and relieving us Ver. 12. Thy vowes are upon me O God I will render praise unto thee 13. For thâ—… hast delivered mâ—… soul from death wilt not thou deliver my fâ—…t â—…om â—…lling that I may walk before God in the light of the liâ—…ing In the latter part of the Psalme having now obtained delivery in his spirit by faith he obliges himself to thankfulnesse wishing to be preserved and enabled of God for that end Whence learn 1. As God puâ—… the duty of glorifying him upon the supplicant when he promiseth delivery to him so may the supplicant put the obligation of glorifying God upon himself when he is praying for delivery out of his trouble as David giveth us to understand he did while he saith Thy vowes are upon me 2. An honest heart is no lâ—…e deâ—…rous to perform the duty of praise to God alter delivery then he was ready to make his vow and promise before his delivery yea the conscience of the twofold obligation is a burden upon his spirit till he go about the payment of his twiâ—… due dâ—…bt Thy 〈◊〉 are upon me O God I will render praiseâ—… to thee 3. As deep dangers do serve to discover our weaknesse and our need of Gods help so a well-seen danger maketh clear the greatnesse of the delivery and the greatnesse of the delivery deciphers the wisdom power and goodnesse of God to us and of our obligation unto him I will render praises unto thee for thou hast delivered my soul from death 4. The right use of by-past dangers and deliveries is to prepare for new dangers and difficulties for when one danger is past all perils are nâ—… past and to â—…enounce our own wisdom and strength as insufficient to preserve us from ruine either of soul or body and to give up our selves to Gods guiding and presrvation and to depend upon God and stedfastly to hope to be directed and preserved by him all this is imported in Davids words Thou hast delivered my soul from death wilt thou not preserve my feet from falling 5. The end of our desires to have deliveries and benâ—…its from God should be that we may spend our life and the gifts bestowed upon us sincerely in the service of God for the edification of his people Wilt thou not preserve my feet from falling that I may walk before God in the light of the living PSAL. LVII To the chief Musician Al-taschith Michtam of David when he fled from Saul in the â—…ve THis Psalme of David as many other his Psalmes doth represent the condition of his spirit both in the time of his trouble and after the delivery what was his exercise in the Cave and what was his condition after he was delivered out of that danger whereof we read 1 Sam. 24. There are two parts of the Psalme the first containeth his prayer for deliverance which is pressed by six arguments all serving to strengthen his faith the first because he trusted in God ver 1. The second because he resolved to insist in prayer till he were heard ver 2. The third because he hoped certainly to finde notable delivery from this extraordinary danger ver 3. The fourth because his enemies were beastly cruel ver 4. The fifth because this mercy might contribute much to the glorifying of God ver 5. The sixth is from the low condition whereunto his spirit is brought by their crafty and cruel pursuit of him ver 6. In the rest of the Psalme is his thanksgiving consisting of five parts The first is the acknowlegement of the mercy and delivery granted ver 6. The next is his fixed reâ—…olution to praise God for it ver 7. The third is the upstiâ—…ring of tongue and hand and the whole man to praise God ver 8. The fourth is a promise to transmit the knowledge of Gods mercy unto other Nations ver 9. The fifth is the acknowledgement of the glory of this mercy with a wish that it might be more and more seen and acknowledged by giving new experience of it ver 10 11. From the Inscription Learn The godly may be involved in a deadly danger as David was when he â—…led from Saul in the Cave and yet not perish Now he was as a man ready to be buried quick for the Cave was as a gâ—…ave and the army oâ—… Saul at the mouth of the Cave was as the grave-stone let then the army of Saul know only that he is there and keep him in and he is gone yet God blinded them brought David out and so delivered him Ver. 1. BE merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wings will I make my refuge untill these calamities be overpast From his prayer for deliverance and first argument taken from his trusting in God 〈◊〉 1. The onely refuge of a man in trouble is the mercy of the Lord be it sin be it misery be it peril or pressing evil in mercy onely is the relief of one and all sad conditions and in this case must a soul double its petition in the Lords bosome Be merciful to me O God be merciful to me 2. As it is not trouble simply which maketh prayer to be fervent but solid faith pressed with trouble which doubleth petitions unto God so where faith in trouble flieth unto God it cannot but speed â—…e merciful O God for I trust in thee
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
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
set down to wit overturning of the outward face of Religion destruction of their lands cities and estate killing of them in abundance and want of burial when they are dead 3. As not by outward prosperitie so also not by outward calamities is the love of hatred of God to be known the same sort of outward dispensation may befall both The dead bodies of thy servants they have given to be meat to the fonâ—…es of heaven 4. No tempered wrath hot calamities whatsoever can separate the Lords children from Gods love and estimation of them nor untie the relations between God and them for here albeit their carcases fall be devoured with the fowls of the heaven and beasts of the earth yet remaine they the Lords servants and Saints under these sufferings The dead bodies of thy servants c. the flesh of thy Saints 5. The slaughter of the Lords people and the scattering of such as escape of them may be so great when his anger is kindled against them that none may be found to bury the slaine but the dead may lie unburied Their blood have they shed like water round about Jerusalem and there was none to bury them 6. Nothing is to be expected of Gods enemies towards Gods people when they fall in their hands but savage cruelty and barbarous inhumanity for which they are to answer unto God to whom the complaint of the living and the cry of the blood of the slaine doth call for vengeance as the experience of the Lords people in this place doth teach Ver. 4. We are become a reproach to our neighbours a scorne and derision to them that are round about us From the third part of the complaint and lamentation Learn 1. In the day of Gods displeasure against his people yea in the day of the trial of the faith and patience of his people no wonder that such as should most pity our calamity and be comfortable unto us rejoyce to see us in misery yea and make our calamity a matter of reproach to us a matter of scorne and derision of us for here it is said We are become a reproach to our neighbours a scorne and derision to them that are round about 〈◊〉 2. When God doth afflict his people all their priviledges and the Religion which they professe do become contemptible and ridiculous to the ungodly who do not esteem either of Gods ordinances or of his people but when they are adorned with outward prosperity The Lords people were seared and honoured by them that were about them when God did fight for them and countenanced them but now they lament We are become a reproach to our neighbours a scorne and derision to them that are round about us 3. To be mocked in misery and specially of them by whom we should be comforted is amongst the saddest passages of our affliction Therefore here is this part of their lamentation set down after the formerly mentioned misery as a load above a burden and that which did imbitter their sorrow most of all because it did reflect upon their Religion their faith their interest in God as if all had been ridiculous Ver. 5. How long LORD wilt thou be 〈◊〉 gry for ever shall thy jealousie burne like fire From the fourth part of the lamentation Learn 1. The Lords displeasure and anger against his people is more heavy to them then all the calamities which have lighted on them How long wilt thou be angry putteth the capstone on their prison-house 2. Guilty consciences cannot but apprehend wrath when their plagues are heavy yea they cannot escape a conflict with the fear of everlasting wrath when his hand doth lie long upon them How long Lord Wilt thou be angry for ever 3. When Gods people do fall from their matrimonial Covenant with God and their heart and eyes do go a whoring after idols no wonder the Lord be jealous and his wrath for this be most hot and be like to devour unto utter destruction Shall thy jealousie burne like fire 4. Whatsoever hath been our calamity whosoever have been the instruments of our misery yea how great soever our provocation of Gods anger hath been it is wisdome as to expound all the malice and cruelty of men to be the effects of Gods anger and jealousie and that his anger and jealousie is kinled by our sinnes so to runne to God and lament the whole matter before him and deprecate his wrath as the Church doth here How long Lord Wilt thou be angry for ever Ver. 6. Poure cut thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name 7. For they have devoured Iacob and laid waste his dwelling place In the latter part of the Psalme is their prayer and first for justice and vengeance on their enemies Whence learn 1. Albeit it be not lawful for us in our own quarrel to pray against our enemies yet in the Churches quarrel in the Lords quarrel it is lawful to pray in general against the incorrigible and desperate enemies of God and his people as here the Church is taught 2. Albeit temporal judgements may overtake Gods visible Church when the open enemies of Gods people and of his true worship are spared yet at length the fulnesse of wrath is reserved for the ungodly one and all Poure out thy wrath upon the heathen that have not known thee 3 Prayer to God and invocation of his Name upon all occasions as Gods honour and mens necessities and duties publick private and secret do call them to come before him is a mark differencing Gods people from the ungodly whether professed or real heathens and a mark of such as shall finde mercy distinguishing them from the object of Gods wrath Poure out thy wrath upon the Kingdomes that have not called on thy Name 4. Unto the tight worshipping of God the true knowledge of God is required for how shall men call upon God in whom they believe not whom they know not or whom to know they care not Therefore such as are strangers from God here are described by this They have not known thee they have not called on thy Name 5. The members of a visible Church may be scattered one from another that they cannot in one place joyntly and professedly enjoy publick Ordinances as here Iacob is devoured and his dwelling place laid waste 6. The heaviest article in the ditty of the ungodly is their being either accessory to or active in the overthrow of Gods people Poure out thy wrath on them for they have devoured Iacob and laid waste his dwelling place Ver. 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low 9. Help us O God of our salvation for the the glory of thy Name and deliver us and purge away our sinnes for thy Names sake 10. Wherefore should the heathen say Where is their God let him be knowne among the
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
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
he so loveth the publike ordinances is because by this means he getteth accesse to the fountain of all felicity who doth ward off all evil from the upright beleever and giveth unto him whatsoever is good for his soule or body iâ—… this life and in the life to come Whence learn 1. The gâ—… have need of light and direction life vigour strength and conâ—… folation and all this is in God or what more can be imported in the similitude taken from the Sunne in relation to earthly creatures For the Lord God is a Sunne 2. The godly are subject to dangers and perils from without especially from enemies bodily and spiritual and have need of preservation and defence from all adversarie power malice and craftinesse and this protection only God is able to give The Lord is a Sunne and 〈◊〉 shield 3. The beleever is burdened with the body of sin and born down frequently with the sense of his own unworthinesse witlesseness and weakness and in God is the perfect remedy of all those evils The Lord will give grace 4. Albeit the beauty of godliness be much obscured in this life with crosses and afflictions from God with calumnies and persecutions from men and the godly must lie in grave and suffer corruption of theâ—… 〈◊〉 as others yet the remedy of this also shall be found God to the beleever He will give grace and glory grace in 〈◊〉 life and glory after it without fail 5. Albeit the Lord â—…n to keep the godly in great scarcity sometimes of things comâ—…table in this life and of spiritual consolations also for a time â—…et doth he so dispose of their entertainment in all respects as every thing shall work together for their good For no good thing will be withhold from them that walk uprightly Ver. 12. O LORD of hostes blessed is the man that trusteth in thee When the Psalmist hath lamented his exile from the publick ordinances and prayed to be restored to that priviledge he comforteth himself in the mean time by the consideration of Gods grace and power to supply all wants even that of publick ordiâ—…nces when it cannot without hazard of life be had by the beleever Whence larn 1. How hard soever the Lords dispensation be to his own children yet must we ever continue to trust in God as the Psalmists example here doth teach 2. God can supply the want of the publike ordinances and be a little Sanctuary to his children and make them quiet yea and blessed in beleeving in him O Lord of hostes blessed is the man that trusteth in thee for in the beginning of the Psalm his heart â—…eth for the longing after the publike ordinances he countâ—… the Ministers of Gods house blessed he counteth every man who may be in any corner of Gods house happy he counteth the travelling Israelite coming to the ordinances blessed and at length pronounceth every beleever blessed and so himself to be blessed also PSAL. LXXXV To the chief Musician A Psalme for the sonnes of Korah THis Psalm agreeth well with the condition of the Church of the Jewes now fallen into new troubles after their reâ—… from the captivity of Babylon In the former part whereâ—… they pray for a new proof and experience of Gods mercy to 〈◊〉 〈◊〉 In the latte part is set down a comfortable answer to their prayer and for the help of their faith in their prayer Fiâ—… they make mention of their gracious delivery from the captivity ver 1 2 3. Next they pray for repentance and removing of the tokens of Gods wrath ver 4 5. Thirdly they pray for restauration of their miserable and dead condition wherein they were lying by some merciful deliverance ver 6 7. As for the answer in the latter part he prepareth himself to receive it from the Lord and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy The first is of peace to Gods people ver 8. The next is of deliveranes and salvation to his servants ver 9. The third is of the grace of Christ unto justification and the fruits of it ver 10 11. The fourth is of temporal blessings upon the place where the Lords people do dwell and that for his peoples comfort ver 12. The fifth is of the grace of Christ unto sanctification ver 13. Ver. 1. LORD thou hast been favourable unto thy land thou hast brought back the captivity of Iacob 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Toou hast taken away all thy wrath thou hast turned thy selfe from the fiercenesse of thine anger After the Church of the Jewes had been delivered from captivity they fall into new troubles because of their sins and their new provocations of God and in this Psalme they cry to God for mercy and for strengthening of their faith They acknowledge the Lords favour in loosing their captivity ver 1. and in forgiving their sinnes ver 2. and in removing all the tokens of his wrath from them ver 3. Whence learn 1. After great mercies shewn to Gods people new provocations do draw on new judgements as appeareth in the change of the condition of the Church here represented 2. Neither old sinnes â—…or late neither old judgements nor presently lying on wrath must keep back Gods people from running unto God by prayer for obtaining favour of God again as the example of the Church here doth teach 3. As no sins can make the Lord so forget his Covenant with his people as mercy should not be let forth to â—…ent sinners suing for grace so no wrath is so great as â—…ll debarre poor supplicants from accesse unto God when they come to seek mercy 4. As new necessities do call to minde old supplies received from God so they who would have any new benefit from the Lord should thankfully remember the old and take encouragement from those to hope for further Lord thou hast been favourable to thy land thou hast brought back the captivity of Iacob 5. As grace is the only ground of Gods bounty to his people so is it the only ground of his peoples prayer for new experiences of his grace as here Gods favour is acknowledged to be the cause of bringing back the people from captivity and the ground whereupon the Psalmist foundeth his prayer Thou hast been favourable to thy land 6. As that is a benefit indeed which is given with remission of sins so every one who seeketh a benefit should desire to have the benefit which they come to seek joyned with remission of their sin as the Psalmist here maketh the bringing back from captivity a compleat favour because joyned with remission of sinnes without which it had been the lesse comfortable Thou hast forgiven the iniquity of thy people 7. The way of Gods forgiving of sins is by not imputing of them not bringing of them forth to be reckoned but hiding them from justices view and covering them with the imputation of
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
were affâ—…ighting terrors which did threaten to separate his soul from God utterly altogether and for ever to his â—…ense and likelihood they spâ—…ke no lesse then that he was to be sound a castâ—…way Thy terrors saith he have cut me off 4. Lâ—…st of all for the manner of the assault made by those terrors upon his poor soul they are compared to wateâ—…s inclosing a man before he be aware compassing him so about that he can finde no event and like the returning of the tide compassing him daily yea like contrary tides one of them thrusting another and setting upon him on all hands together whereby the inexpressible trouble of a soul under the sense of Gods wrath is described buâ—… so as none can understand it except he who either in lesser or greater measure hath felt iâ—… and all this may bâ—…all a chilâ—…e of light Thy fierce wrath goeth over mâ—… thy terrors have cut me off they came round about me daily like waâ—…er they compassed me aboâ—…t together Ver. 18. Lover and friend hast thou put farre from me and mine acquaintance into darknesse The third and last part of the lamentation is repeated from ver 8. that there was no man compassionate towerd him 〈◊〉 none to pity him none to counsel or comfort him none to whom he might impâ—…rt his minde fully for easing of him bâ—…t his olâ—… friends and such as loved him before did faile him and forsake him and God mâ—…de it manifest that he did thrust them away from him none were to beâ—…r him company but he demeaâ—…ed himselfe to sit solitary in darknesse So then Lâ—…rn 1. Aâ—…beit a friend be made for the day of trouble and aâ—…beit it would have been an ease to have had any friends company â—…or means of câ—…fort yet he could finde none God withheld them all for the triall of his servant heâ—…e and such a heavy and comforâ—…lesse coâ—…di ion may be the lot of a beloved childe Lover and frienâ—… hâ—…st thou put faâ—…re from me and mine acquaintance into 〈◊〉 2. In that he endeth the Pâ—…alme wiâ—…hout any comfort foâ—… the time it maketh this Psalme no lesse comfortable then any other Psalme because it sheweth that he was suppoâ—…ted insensibly for the â—…ime and had comfort given to him the â—…after so much as to make this sad complaint to be turned into a song both to himsâ—…lfe anâ—…â—…o the Church and it teacheth that seeing God can sustain a 〈◊〉 secret supporting of a mans faith without comfortable sense yea and that under the saddâ—…st â—…ense of wrath therefore a believâ—… in Gâ—…d must lay hold on 〈◊〉 goodnesse Promise aâ—…d Covenant and must trust still in the Lorâ—… aâ—…beit he should seem to sâ—…ay him as the example of Heman the Ezrahite here doth teach us PSAL. LXXXIX Maschil of Ethan the Ezrâ—…ite THis Psalme is intitâ—…led Maschil or a Psalme written for instruction by Ethan the Ezraâ—…ite who afâ—…er Solomon was another of the â—…our wâ—…st men in Israel â—…is man surviviâ—… the glory of Solomons Kingdome and beholding the diminishing oâ—… the glory of Davids house lamenteth the desolation thereof unto God The Psalme hath three parts In the fiâ—…st he setteâ—…h his saith upon God and laboureth to strengthen it against the teâ—…ation which was boyling in his breast to veâ—… 9. In the second part he expoundeth the â—…umme of the Covenant of Grace made between God and Christ typiâ—…ied by David wherein indeed albâ—…it David hath his own interest yet the substaâ—…ce was tâ—… be found only in Christ who came of David according to thâ—…â—…esh from ver â—…9 to 38. In the thiâ—…d part is a lamentatioâ—… of the apparent dissolving of this Covenant with Davids 〈◊〉 and a prayer for repairing the ruines of haâ—… Kingdome 〈◊〉 the glory of God which prayer he 〈◊〉 himselfe shall be granted From the inscription Learn 1. Wisdome doâ—…h not exempt a man from grief and anguish from tentation of faiâ—…h and hard exercise of minde for here is another exâ—…mple beside Heman to wit Ethan the Ezrahite a man of the â—…ame family with Heman 2. The Lord dâ—…th 〈◊〉 unto men their inâ—…ard exercises that one may have his trouble foâ—… one â—…ause and another have it â—…or â—…th 〈◊〉 cauâ—…e as it pleâ—…seth him to measure out in his wisdome 〈◊〉 Heâ—…ans â—…ouble is made abouâ—… his own pâ—…ivate condition but Ethans trouble is about the publiâ—…k calamity of Church an Kingdome Not thaâ—… we think â—…eman â—…as insensible of the publick or Ethan not acquainted with trouble for his own paâ—…ticular also but becâ—…use the Lord will have the one exemplary in the one sort of exercise and the other â—…xemplary in the other sort of exercise and will have the exercise of both to be the instruction of his people Maschil of Heman and Ethan both Ver. 1. I Will sing of the mercies of the LORD for ever with my mouth will I make known thy faithfulnesse to all generations Before he utter his tentation or bring forth his lamentation for the apparently dissolved Covenant between God and David he obligeth himselfe to maintain the glory of the mercy and faithfulnesse of God ver 1 〈◊〉 in relation to the stability of the Covenant made with David particularly ver 3 4. and to this end he strengtheneth his faith by a numbor of reasons to ver 19 The fiâ—…st is from his resolution to hold fast the bâ—…liefe of Gods mercy and faithfulnesse notwithstanding it did at this time seem thâ—…t God had dissolved the Covenant with Davids house Whence learn 1. Whatsoâ—…ver promises the Lord hath made to his people they must not wonder albeit sometime he makes it very improbable to carnall sense and reason that ever they shall be performed for this is needful for the exercise of faith as in this example we see 2. In the conflict of faith with misbelief it is wisdome for the believer to suppresse the suggestions of unbelief to take part with saith to break through the throng of desperate thoughts and without disputation close with the mercy of Good and with the faithfulnesse of his Word and to avow faith and to engage himsâ—…lfe to maintain faith before he utter his tentation unto misbelief or suffer it to vent it selfe as here the Psalmist doth reâ—…ch by his example saying I will sing of the mercies of the Lord for ever c. 3. The mercy of God and the faithfulnesse of God are two strong pillars of confidence in God mercy to take away sin and miâ—…ery and faithfulnesse to perform all the promises of every good unto the believer I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulnesse to all generations Ver. 2. For I have said Mercy shall be built up for â—…ver thy faithfulnesse shalt thou establish in the very heavens He addeth a reason of his resolution to give the glory of mercy and truth unto God because he was pe swaded the work of Gods mercy promised to
David in the Messiah should go on and be perfected and settled for ever and that the evidence of Gods faithfull promise should bee manifested from heaven albeit sometime it should disappear in the earth Whence learn 1 It is believing with the heart which sealeth Gods truth and maketh the mouth to consesse unto God With my mouth will I make known thy faith fulnesse for I have said Mercy shall be built up for ever 2. The sure mercies promied to David in special concerning the Redeemers taking flesh of his stock is like a building which hath a foundation already laid by a wise and powerful builder and shall come up certainly to perfection and endure for ever I have said that mercy shall be built up for ever 3. When the effect of Gods truth disappeareth on earth it is to be found in heaven in Gods decree good will power and faithfulnesse whence it will not faile to manifest it selfe in due time Thy faithfulnesse shalt thou establish in the very heavens Ver. 3. I have made a covenant with my chosen I have sworne unto David my servant 4. Thy seed will I establish for ever and build up thy throne to all generations Selah That which he meaneth by the Lords truth and faithfulnesse in general he expoundeth in particular to be in relation to the Lords promise made to David concerning the perpetuity of the Kingdom in his posterity for the good of the Church which promise hath accomplishment in Christ the Sonne of David according to the flesh Whence learne 1. As all the Lords promises so especially these which concern Christ and all saving graces in him which are called the sure mercies of David should be narrowly looked upon that nothing be passed by whereof faith may take advantage for what is promised concerning Christ doth concern all believers in him to the worlds end and this the example of the Psalmist here doth teach us for he observeth the promise-maker I the Lord and the qualification of the receiver of the promise clothed with the stiles of Christ whom David represented and in whose favour chiefly the promise is made Thy chosen servant and the nature of the promise by way of solemn â—…ovenant and the consirmation of it by an â—…ath I have sworne and the substance of the promise that one should come of David who should be of everlasting continuance stablished by divine power for ever to wit Christ the Lord and that the kingdom of Israel called Davids throne which was erected for governing the people of God as it was now well founded upon the decrce of God and begun to be builded already should be builded up and grow unto a perspicuous perfection from one generation to another and be perpetuated for ever Thy seed will I establish for ever and build up thy throne to all generations When disappearance of hoped good things doth brangle faith then the Word of God and his promises must be called to memory upon which faith must fixe it selfe as this example teacheth 3 The mercy and faithfulnesse of God which are the common grounds of the stability of all he Lords promises being believed in the generall should be applied particularly to every promise as we have need thereof that we may strengthen our faith by reasoning from this ground thus Gods mercy and faithfulnesse do make all his promises fast and therefore do make fast this particular promise also whereupon I do row pitch as the example of the Psalmist doth teach us 4. As all the promises of God are worthy to be taken notice of so in speciall these promises that are made to Christ in favour of Believers who are the subjects of his Kingdome in whom all the promises are made Yea and Amen to the benefit of the subjects for this are we taught to do by the example of the Psalmist who when desolation was like to swallow up both Church and Kingdome doth make fast to his own faith the promise of Châ—…lst and of the stability of his Kingdome which promise being sure of necessity the tribe of Iudah and the posterity of David behooved to be preserved and continued till Christ came Ver. 5. And the heavens shall praise thy wonders O LORD thy faithfulnesse also in the congregation of the saints He laboureth to strengthen his faith in this promise by ten reasons further The first whereof is this The heavens are an evidence both of Gods power to work wonders for his people and of his faithfulnesse to perform promises unto the Church therefore will he say I have reason for me to believe this promise made to David concerning Christ Kingdom Whence learne 1. The consideration of the power of God manifested in the works of creation to be able to perform whatsoever he promiseth were it never so wonderful may and should confirm our faith in his promise how improbable soever it appeare For the heavens shall praise thy wonders O Lord. 2. As the heavens are a pawne of Gods power in respect of their first framing them out of nothing so are they a patern of Gods faithfulnesse in their constant and orderly motion according to his Word since their framing The heavens shall praise thy faithfulnesse also 3. However the power and faithfulnesse of God may be seen and heard in the work and speech of the heavens by all men yet are they not observed and hearkened unto except in the Church by Gods children Therefore saith he They shall praise thy faithfulnesse also in the Congregation of the Saints Ver. 6. For who in the heaven can be compared unto the LORD who amongst the sonnes of the mighty can be likened unto the LORD The second reason to confirme his faith is this God is above all Angels in heaven and men on earth and hath them all under him to perfect by them what work he pleaseth and presuppose they had a minde to hindet any purpose of God concerning performance of his promise they could not hinder him they being infinitely inferiour in all excellencies unto God and no way to be compared with him Therefore will he say I have reason to believe his promise concerning the stability of Christs Kingdome Whence learne 1. The height of Gods excellency is above the reach of our thoughts and we cannot take him up otherwayes then by climbing up upon the shoulders and tops of all created eminency and there to proclaime God to be greater then them all for Who in heaven can be compared unto the Loâ—…d Who among the sonnes of the mighty can be likened unto the Lord 2. God hath given power natural most of all to Angels and power accessory most of all to Princes and Magistrates and Potentates in the earth whom here he calleth the sonnes of the mighty in whose power and authority we may see somewhat of God if they bee for God and may see Princes to bee nothing if they be against God for Who in heaven can be compared unto the Lord who among the sonnes
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
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
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
to our good whereunto if this piece shall contribute any thing for the edifying of those who shall be pleased to read it and in speciall if it shall be acceptable to your Lordship this shall do much more then recompence the labour of Your Lordships obliged servant in the Gospell DAVID DICKSON The Epistle to the READER Christian Reader THe acceptance which the former fifty Psalmeâ—… haâ—…e found doth give me encouragement sufâ—…ient to offer these other fifty to thy view also and to give thee the last fifty so soon aâ—… the Lord â—…all enable me I am still sparing of thy time and do strive to point forth not all the â—…octrines which may be deduced from the words but so many onely aâ—… being joyned together and compared with the â—…xt may give unto thee both the sense and the use thereof It is not possible to expresse grave purposes suffieiently without 〈◊〉 volume nor to open mysteries in few words unto thy satiâ—…tion who câ—…st not chuse but wish to have more of the purpose whereof thâ—…u lovâ—…â—…o hear much and findest but a little of it â—…inted at No sort of writing except that of the Scripture hath all perfections but this aâ—…â—…ge thou hast by this mould thou shalt not râ—…d long till thou meet with matter worthy of thy meditation and whensoever thou meetest with a word spoken in seasâ—…n or fit for thy condition thou mâ—…t close thy reading for the time without losing any long discourse and feed upon what thou hast found till it be digested and then returne when thou wilâ—… seek for as much as may be another morsell For the reading of many divâ—…rse doctrines without some interlaced meditation is like eating of â—…rrow without bread and cannot but â—…loy thee for the time or give thee a surâ—…eit of wholesome food which evil if it beâ—…al thee may be helped for after-time by short ejaculations of a word of prayer whilest thou art reading according as the purpose calleth thee 〈◊〉 seek the Lords blessing unto that which thou readest whose presence that thou mayest finde comfortable is the prayer of Thy servant in the Gospel DAVID DICKSON The mistakes in the printing whiâ—h have escaped the Prsse in the former piece and may possiâ—…ly also escape it hereafter I pray thee excuse because I am aâ—… such a distance as I 〈◊〉 neither timously prevent thâ—… nor marke them as Errata that 〈◊〉 mightest correct them A BRIEF EXPOSITION Upon the other fifty Psalmes PSAL. LI. To the chief Musician A Psalme of David when Nathaâ—… the Prophet came unto him after he had gone in to Bathsheba THE Psalmist in the sad sense of his guiltinesse prayeth for remission of sinne with an eye to the Lords large mercy ver 1 2. and followeth his petition with a deep and hearty confession of his sinfulnsse ver 3. 4 5 6. He prayeth the second time for remission of sinne with an eye toward the blood of the â—…essiah ver 7. and followeth it with another petition for comfort to his afflicted spirit ver 8. He prayeth for remission of sins the third time ver 9. and followeth it with another petition for renewed comfort of the holy Spirit and for removal of selt wrath with a promise of making use thereof to the â—…fication of Gods people ver 10 11 12 13. He prayeth for remission of 〈◊〉 〈◊〉 fourth time and namely of that particular sinne wherewith for the present his conscience was most troubled ver 14. and he followeth it with another petition for enabling of him for a more spiritual sincere manner of serving God hereafter renouncing all confidence in the external ceremonies of the Law ver 15 16 17. And lâ—…st of all he prayeth for mercy to the Church ver 18 19. From the Insâ—…ription Learn 1. How soone the most mortified lust may be kindled and break forth like fire in the embers when it meeteth with powder how fraile the strongest of the Saints are in themselves when they are tempted to sinne and what need he who standeth hath to take heed lest he fall for the holy Prophet the sweet singer of Israel is here foully defiled by his going in to Bathsheba 2. How fast asleep in sinne even the most watchful watchman may fall and that he cannot at all awake of himself till God of his grace who in love pursueth fugitives by some means of his own chusing stir up his conscience as here is evidenced in the case of the Psalmist who did lie still in his sin secure till Nathan the Prophet came unto him 3. How faithful Ministers ought to be in their proper chaâ—…ges reproving sinne even in greatest personages when God doth call them unto it and how acceptable their repâ—…oof should be to the honest heart as Nathan the Prophet Davids Seer his coming unto David and rebuking him after the open knowledge of his sinne and Davids acceptance of this office at his hands and the honourable mention made of his sidelity here do teach us 4. How little a true penitent doth stand to shame himself when his sin hath dishonoured God and he seeth that the confession of it may glorisie God and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories as David in the Inscription of this Psalme giveth proof Ver. 1. HAve mercy upon me O God according tâ—… thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sin In this first affectionate prayer for remission of sins Learn 1. As the conscience till it be awakened by God cannot apprehend how displeasant sin is to God how it meriteth wrath 〈◊〉 how unsupportable a burden it is to the sinner when he is chaged with it So after it is wakened it can see no refuge till it consider that mercy may be had in God and then the more it is pressed by the Law or fear of wrath the more it seeketh after Gods mercy as here we see Have mercy on mâ—… O God 2. The consideration of the Lords loving kindnesse and readinesse to forgive the sinner that cometh unto him should keep the sinner how grievous soever his offence hath been from running away from him yea should give him hope to meet with mercy whatsoever may be his demerits Have mercy O God on me according to thy loving kindnesse 3. Sin is a debt obliging a man to a penalty which he cannot pay but must be forgiven otherwayes he perisheth as blot out my transgressions doth import 4. All doubts arising from the multitude of sins forgiven before and from the abuse of many mercies already received and from the deep deservings of most hainous sins are solved when Gods loving kindnesse and the multitude of the mercies of God are opposed to these doubts and fears and are put in the balance over against them according to thy loving kindnesse according to the multitude of thy
mereies blot out my transgâ—…essions 5. When a Saint now justified doth any thing against the Law of God his sin is so farre from being extenuated or made lesse as by the contrary it is multiplied so much the more and found to have in it a plurality of sins when it is rightly considered blot out saith he my transgressions in the plural number 6. Sin as it bindeth a man over to punishment till he be forgiven so it defileth a man and puts an abominable deformity on him which his illuminate conscience cannot look upon without loathing till it be by pardon and purging washed away wash me and cleanse me from mine iniquity and my sin 7. The pollution of sin goeth through the whole powers of the soul and body which have been serviceable to it through minde will affections senses bodily and all and nothing can quiet the soul here except it finde pardoning mercy and sanctifying mercy going after all the soule footsteps of sin and doing away the filthinesse thereof wash me throughly and cleanse me Ver. 3. For I acknowledge my transgressions and my sin is ever before me 4. Against thee thee onely have I sinned and â—…e this evil in thy sight that thou mightest be justisied when thou speakest and be clear when thou judgest 5. Behold I was shapen in iniquity and in sinne did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Here he maketh confession of his sin and sinfulnesse and aggravateth his guiltinesse from the very root of original sinne and subscribeth whatsoever God hath spoken of mans sinful nature and deserved punishment in the Scripture approving himself for the sincerity of his confession unto God Whence learn 1. Whosoever would have mercy and pardon of his sin from God must acknowledge his sin and debt and must take part with God and with justice against himself because the Psalmist here giveth this for a reason of his hope of pardon for I acknowledge my transgression 2. Albeit God hath pardoned sin to a penitent soul and albeit his Ministers have made declaration of the pardon to him yet the conscience will not pronounce the sentence of absolution but still present the sin as unpardoned till God make it quiet by his immediate intimation for David after that Nathan had told him from the Lord that his iniquity was pardoned still findeth the conscience pursuing for the guilt my sinne is ever before me 3. The dividing of the grant of pardon from the effectual intimation thereof unto the conscience is done in Gods wisdome and mercy towards his childe for good for here it ripeneth repentance and bringeth forth this deep confession I acknowledge mine iniquity and my sinne is ever before me 4. It is most suitable for true repentance to pitch upon some particular sin in the vilenesse whereof the evil of other sins may be taken up and lamented against thee have I done this evill he meaneth the particular whereof Nathan charged him in the matter of Uriah 5. The material injury and hurt of a sinful action may resolve upon a creature but the formall obliquity of the action resolveth upon the law or command of God and upon his sovereigne authority which gave the law against thee thee have I sinned 6. If the injury done to the creature could be severed from the offence done to God the conscience would not be so much troubled for the first as for the last 〈◊〉 if the injury done to God against so many obligations be compared with the injury done to the creature the injury done to God is so high as it comprehendeth all the challenge which the creature could make for its part and leaveth nothing to the creature to say besides Therefore saith he against thee thee onely have I sinned and done this evill in thy sight 7. Albeit no man should challenge for a wrong done by one man to another and in particular for a wrong done to a subject by a Prince or Ruler yet will the Lord challenge for it and bring the man to an accompt for it against thee thee onely have I sinned 8 How closely soever the circumstances of a sinful action be conveyed that men should not see the vilenesse thereof yet before God all the matter is plaine I have done this evill in thy sight saith he 9. The conscience rightly wakened in the sense of sin cannot but justifie what God hath spoken in his Word of mans sinfulnesse and of the merit of sin and of whatsoever God hath done or shall do in the punishing of sin for David maketh this deep confession of sin against himself that God may be justified when he speaketh and cleare when he is judged 10. Although presumptuous man will not stand to examine judge and passe sentence upon God and his words and his works yet shall no mâ—…n be able to bear a blot upon God but every conscience when awake shall be found to blame the man and to justifie God in all his words and proceedings as David is forced to blame himself here that God may be justified when he speaketh and clear when he is judged 11. As original sin is common to all men by naturall propagation from their parents so is it not abolished out of the most holy in this life and as it is found to utter it self by actual transgressions in the children of God so must the evill thereof be acknowledged by them and that not to extenuate but to aggravate their sin thereby as David sheweth here saying Behold I was shapen in iniquity and in sin did my mother conceive me 12. No confession of sin nor any other part of Gods worship giveth ease to the minde or is acceptable to God except it be done in sincerity and truth and when it is done in spirit and truth it is acceptable to God and giveth eare to the conscience Behold saith David after his deep confession thou desirest truth in the inward parts 13. The last operation of Gods grâ—…ce in us is worthy to be observed acknowledged and made use of as an evidence that God hath some work in us wherein he taketh plâ—…asure Behold saith Daâ—…id to God thou desirest or delightest in â—…ruth in the inward parts 14. When a man hath sound some spark of grace in himself he may expect to finde yet more grace from God as David after this observation of grace given unto him to make a sincere confession of his sin doth expect that God shall effectually teach him more wisdome or wise behaviour in his sight In the hidden part thou wilt make me to know wisdom that is thou wilt make my conscience judge yet more impartially of my native sinfulnesse and wilt teach me to walk more circumspectly before thee in the sense of my sinfulnesse Ver. 7. Purge me with bysope and I shall be clean wash me and I shall be whiter then snow 8. Make me to hear joy
sin against the conscience in a renewed man defileth it throughly and desaceth the work of thâ—… holy Spirit openeth the flood-gate of natural corruption to the pollution of the whole frame of a holy heart openeth the way unto and strengthens the work of an evill and deluding spirit yet no principle of grace in the renewed man is able to remove this evill but the removing and remedying of it must be by the immediate work of Gods own omnipotent hand This work is no lesse then creation therefore saith he Create in mo a cleane heart and renew a right spirit within me that is it is not in my power to clear my conscience and my polluted heart or to set my perverted spirit in a right frame again but thy creating and renewing power which borroweth nothing from the creature must do it create in mo importeth this 7. Albeit a renewed soul cannot be utterly cast off from God nor be berest utterly of saving grace once bestowed on him yet if he grieve the Lords Spirit by presumptuous sinning his assurance of standing in Gods favour may be mightily brangled and he put in 〈◊〉 of losing the possession of what is behinde of the saving work of Gods Spirit in him especially when he considereth that his provocation doth deserve no lesse at Gods hand Therefore saith he Cast me not away from thy presence and take not away thy holy Spirit from me 8. Nothing is so terrible to a renewed soul which hath been sometime sensible of Gods favour and sure of the presence of his Spirit as to be shut out from Gods favour and sever'd from the communion of his Spirit as this prayer testiâ—…ieth Cast me not away c. 9 As a beleever may come to assurance of his own salvation and when he keepeth a good conscience may sweeâ—…y rejoyce therein so when he seeth that the pleasure of sin hath marred this joy unto him he cannot rest nor be quiet till he recover the assurance he had and his wonted joy be joyned therewith restore unto me the joy of thy salvation 10. The godly by their fall should learn sensibly to acknowledge their own weaknesse and their need of the supporting strength of Gods Spirit and to account the hands of Gods Spirit keeping them in order and in Gods obedience to be their only freedome Therefore David after prayer to have the joy of Gods salvation restored unto him 〈◊〉 lost he should lose it again if he were left to himself doth 〈◊〉 another prayer Upâ—… me with thy free Spirit 11. As the end of seeking merâ—…y to our selves should be this that we may be 〈◊〉 to be instruments of glorifying God and saving of others so the sensible feeling of mercy which is sought after doth greatly encourage a man to the work Then will I teach transgressours thy wayes Then that is when the joy of Gods salvation is restored to me and I confirmed somewhat in the grace of God 12. As the way which God keepeth in manifesting his justice against transgressours and his mercy to self-condemned sinners flying to him in Christ is not known by nature to sinners so long as they go on in their evil course or before they be effectually taught to know both so none is so â—…it to teach and perswade them of this mystery as they who by frequent experience are acquainted with the wayes of God Then will I teach transgessoâ—…rs thy wayes 13. The communicating the knowledge and experience of Gods justice and mercy according to every mans place and calling is a good means of converting of others who know no such thing I will teach others thy wayes and sinners shall be converted unto thee Ver. 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse He prayeth the fourth time for remission of sin and namely of that fearful and bloody transgression in the matter of Urâ—… which now did most trouble his conscience Whence learn 1. As the conscience doth passe upon particulars in the midst of confused challenges for multitudes of sins so doth it presse some particulars more eagerly then other some according as it is set on work as here the guiltinesse in the matter of Bathsâ—… and Uriah presseth David deliver me from blood-guiltinesse 2. Though sin seeme pleasant at the beginning yet at length it is found a devouring enemy from which none can deliver a soul save God alone Deliver me from blood-guiltinesse O God 3 Upon the general grounds of the Covenant of Grace made with us for salvation through Christ must a soul seek to have particular mercies Deliver me thou God of my salvation 4. The righteousnesse of God which standeth in the remission of sin and imputation of Christs obedience unto us through faith according to Gods promise is the matter of our joy and song of praise to God which song a soul being in thraldome by self guiltinesse can hardly sing but after the intimation of pardon will sing 〈◊〉 chearfully Deliver me from blood-guiltinesse then shall my tongue sing aloud of thy righteousnesse Ver. 15. O Lord open thou my lips and my mouth shall shew forth thy praise 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offering 17. The sacrifices of God are a broken spirit a broken and contrite heart O God thou will not despise He pursueth this fourth petition for remission of sin with 〈◊〉 request for enlarging of his heart and furnishing him with mâ—…te and ability for praising of God Wherein he sincerely renounceth all confidence in external ceremonies of the Law oâ—… in any thing else which he could performe Whence learn 1. Howsoever proud spirits think that they can do any thing they please in Gods service yet a humbled soul under exercise knoweth that it is God that giveth both to will and to do of his good pleasure such a man knoweth that the habit of grace is a gift and the bringing forth of the habit to exercise is another gift he knoweth that when one hath gotten grace to will to praise God he must have grace to put this will to act effectually This the Psalmist doth acknowledge and prayeth open thou my lips and my tongue shall show forth thy praise 3. Whatsoever holy ordinances and outward services God doth prescribe to his Church they are not required for satisfaction of his justice nor are they the maine thing he is pleased with but they are meanes onely to lead men to himself in Christ in whom onely justice findeth satisfaction and man findeth strength to go about the worship that so God himself may have all the praise of our services Therefore David giveth it for a reason of his former petition for thou desirest not or thou hast not pleasure in sacrifice 4. That which God aimeth at we should most intend and what he is well pleased with we should most endewâ—… Thou desirest not sacrifice else would I give it
pretended friends to Gods people but in effect most pernicious foes 6. The bosome-enemies of the Church and underminers of the Lords people and of his work in their hands do make fairest pretences when their vilest plots are in hand then they are at Haile Master and at offering of kisses when they are about to beâ—…ay The words of his mouth were smoother then butter but warre was in his heart his words were softer then oile yet were they drawn swords and this vile dissimulation is the fourth reason of the Lords avenging the persecution of false brethren Ver. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved 23. But thou O God shalt bring them down into the pit of destruction bloody and deceitful men shall not live out half their dayes but I will trust in thee The use of this experience he setteth forth first by giving counsel to the oppressed to cast their burden upon the Lord when they are over-burdened and by making promises for encouraging them thereto Secondly by giving assurance of the perdition of the treacherous enemies of the Church Thirdly by setting forth his own resolution to keep confidence in God Whence learn 1. The use of the experience which godly persons have had of comfort in and deliverie out of trouble is the encouragement of us to take the same course which the godly followed before us in seeking our relief in God only Cast thy burden on the Lord. 2. Whosâ—…ever do roll over themselves upon God in their weighty troubles shall never sink under them Cast thy burden on the Lord and he shall sustain thee 3. Though the godly be troubled and tossed yet because they continue to seek God and to walk in the way of righteousnesse they shall never be driven from their anchor-hold they shall not be loosed at the root their building shall be found still in its own place upon the rock He shall never suffer the righteous to be moved 4. As on the one hand the Lord shall hold up the believer how low soever he shall be brought that he perish not so shall the Lord still bring down the wicked to perdition how high soever how fixed soever his stare appear beleeve this who will God will not suffer the righteous to be moved but thou O God shall bring them down into the pit of destruction 5. Treacherous and cruel adversaries of the Lords people shall be cut off before they accomplish their bloody plots they shall never die full of dayes but wrath shall take them away when they would least Blâ—…y and deâ—…itful men shall not live half their dayes 6. Wherher such as do trouble the godly live longer or shorter they will breed exercise to the godly so long as they live and the only â—…st that godly hearts can have against all the trouble they feel or fear from their enâ—…mies or other wayes is to stay themselves on the Lord for so resolveth the Psalmist But I will trust in thâ—… saith he and so closeth PSAL. LVI To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…im 〈◊〉 of David when the 〈◊〉 〈◊〉 him in Gâ—… DAvid flying from Saul to the countrey of the Philistines as wâ—… 〈◊〉 1 Sâ—… 〈◊〉 13. is apprehended he praveth to God and is delivered There are two parts of the Psalmâ—… In the 〈◊〉 part theâ—… are three conflicts of Davids saith with his trouble and â—…ation and three victories The first conflict is in prayer laying forth his enemies carriage against him ver 1 2. And his â—…st victory by saith ver 3 4. The second conslict is in his complaint he maketh against his enemies ver 5 6. And his second victory by faith ver 7. His third conflict is by laying forth his mournful condition before God with hope to be regarded ver 8. And his third and greatest victory by faith ver 9 10 11. In the latter part of the Psalm is Davids obligation thankfully to acknowledge his merciful delivery with a petition for grace to persevere in the course of obedience under Gods protection ver 12 13. From the Inscription Learn 1. When once Gods children are entered on their trials they meet with new and unexpected difficulties as David here flying from one enemy falls in the hands of another enemy 2. These means of safety which Gods children do devise themselves readily prove snares David flying out of the holy land doth fall in the hands of his adversaries The Philistines take him in Gath. Ver. 1. BE merciful unto me O God for man would swallow me up he fighting daily oppresseth me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most High His first wrastling in prayer is with the check of his conscience whether for his daily â—…ns or in particular for casting himself in so apparent danger as to have ventured without probable security had to seek shelter among the enemies of the people of God whose blood he himself had shed abundantly for this 〈◊〉 or other sins he beggeth mercy and layeth out before God the pressing tentation from Saul and his Countrey mens cruelty which dâ—…ave him to this pâ—…or shift Whence learn 1. There is no fence for challenges of conscience for by-gone sins meeting with trouble drawn on by ouâ—… folly but flying to the mercy and rich grace and pity of God as David doth here Be merciful to mâ—… O God 2. When all men and means do fail us and we see none but wâ—…lves and lions reâ—…dy to devour us there is hope of help in Gods mercy Be merciful to me O God for man would swallow 〈◊〉 up 3. Continued tentations and renewed dangers do over-set the strength of a fâ—…ail man till he go to God to have relief from the tentation or new strength He fighting daily oppresseth me 4. Whatsoever inconveniences the godly do fall into by flying from persecution they are all charged justly upon the Persecutor and the chief Authors of their â—…ouble He fighting daily oppresseth mâ—… â—…aith David of Saul who dâ—…ave him to these straits 5. Bloody persecutors follow hard after the chase of Gods servants without intermission as dogs oâ—… lions do their prey with as great desire to have their blood as hungry beasts have after their food Mine enemies would daily swallow mâ—… up 6. One ringleader in the persecution of the godly will â—…inde a multitude to run with him Many are they thâ—… fight against me 7. There is one above all who can and will take order with all the enemies of his people who only can caâ—… their hearts when they do complain of their foes Many are they that fight against me O thou most High Ver. 3. What time I am afraid I will trust in thee 4. In God I will praise his word in God I have put my trust I will not feare what flesh can do unto me Here faith gets the victory by setting Gods Word against all
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the
the ewes for the good of the Gentiles and enlarging of the Kingdom of Christ among them The petition is propounded ver 1 2 In the next place is an acclamation with the Gentiles glorifying of God at their in-bringing now foreseen that it should come most certainly ver 3 4. In the third place the Church of the Jewes do applaud the second time the conversion of the Gentiles and their praising of God promising to themselves that by that meanes the increase of Gods blessing on them shall follow and the enlarging of the Kingdom of God through all the world ver 5 6 7. Ver. 1. GOD be merciful unto us and blesse uâ—… and cause his face to shine upon us Selaâ—… 2. That thy way may be known upon earth thy sâ—…ving health among all nations This is the blessing which the Lord commanded the children of Aaron to pronounce upon the people of Israel Numb 6. 22 23. â—…hich here the people do turn into a prayer for the drawing in â—…f the Gentiles unto Gods service Whence learn 1. It is safe turning of Gods offers promises and forms of blessing of his people into prayers we are sure so to pray according to Gods will as the Church doth here 2. It is the duty of every citizen of the Church as lively members of that body to pray for the blessing of God upon all his people God be merciful unto us and cause his face to shine upon us 3. Then are the Lords people blessed when God doth make them instrumental to enlarge his Kingdome and to propagate the true Religion that is the doctrine of mans salvation and Gods service and this should be the aim we should shoot at in seeking any blessing to his people That the Lord may be known upon earth thy saving health among all the nations 4. The world is ignorant of true Religion till God by his own instruments reveale it and no way of Religion will please God nor profit men save Gods way only wherein he will have men to walk in the course of faith and obedience and wherein he revealeth how he will deal with us and how we must behave our selves toward him Therefore say they That thy way may be known upon earth thy saving health among all nations Ver. 3. Let the people praise thee O God let all the people praise thee 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selab The Psalmist foreseeth by the revelation of Gods Spirit that the Gentiles shall be converted and shall rejoyce in God and praise him and therefore will have the Church of the Jewes to welcome them and to joyn in acclamation of praise to God with them because of Christs reigning among them and ruling them by his most holy lawes Whence learn 1. The manifestation of Gods freely gifted salvation in Christ and the revealing of his manner of dealing with people and how he will have people deal with him and one with another is a matter of unspeakâ—…ble praise to God and joy to men to whom this grace is revealed that thy saving health may be known among all nations let the people praise thee O God 2. True converts unto Christ besides the joy they have of their own salvation have also daily new accession of joy at the conversion of others as they come in and ought to blesse and praise God heartily with them when they behold their conversion Let all the people praise thee do they say twice and hereafter also the third time 3. The conversion of the Gentiles was not a thing only wished for by the Church of the Jewes but also prophesied of unto them clearly O let the nations be glad and sing for joy for thou shalt judge the people righteously c. 4. The Spirit which did endite the Psalmes did not degrade the promised Messiah Jesus Christ from his Godhead for his future incarnation but speaketh of him and to him as God blessed for ever that is the true God to the Jewish Church before his coming and true God to the converted Gentiles after his coming in the flesh one with the Father and holy Spirit for sixe times in this Psalm he is called God and acknowledged here to be the fountain of mercy and blessing to men and of manifested reconciliation with men and the object of all divine honour and praise and God the Lord and Law-giver of the converted Gentiles Thou shalt judge the people righteously and govern the nations upon earth 5. The doctrine and discipline of Christ whereby he judgeth and governeth his Church is most holy and righteous and in as far as particular Churches and Christians submit themselves to his Lawes Doctrine and Government they are his true subjects and shall finde the fruit of his governing and judging For these shall he judge righteously unto these shall he do the part of a Governour even on earth He shall govern the nations upon earth Ver. 5. Let the people praise thee O God let aâ—… the people praise thee 6. Then shall the earth yield her increase and God even our own God shall blesse us 7. God shall blesse us and all the ends of the earth shall fear him In the last place the Jewish Church giveth a second acclamation to the incoming of the Gentiles and do promise to themselves by that meanes Gods blessing more abundantly upon themselves as now being one body with the Gentiles in the same Covenant of grace with them Whence learn 1. As the conversion of the Gentiles was esteemed by the Jewes a matter worthy to be oftner presented to God and prayed for and earnestly pursued by all that loved God so was it foreseen to bee a matter of growing and lasting joy to men and growing and lasting praise to God and to Christ who is God the Converter of them and the Governour and Teacher of them effectually to know his Name and salvation Let all the people praise thee O God let all the people praise thee 2. The Spirit of God gave the Church of the Jewes to understand that the conversion of the Gentiles especially the conversion of the fulnesse of the Gentiles which here is prayed for when he saith Let all the people praise thee was to be a means or a mercy antecedent unto or nearly joyned with the bringing in and blessing of the Jewish Church and possibly in their own land Then shall the earth yield her increase and God even our own God shall blesse us for by the earth he meaneth the promised land of Canaan which hath been and is accursed during the time of their ejection out of it 3. When God shall be gracious to the Jewes after the conversion and bringing in of the Gentiles and shall renew the Covenant with them in Christ it shall fare the better with true Religion and with the Christian Churches among the Gentiles it shall be to them as a resurrection from the
venting of ill speeches to the prejudice of Christs cause and truth and true holines in his Saints especially when they are under sufferings afflictions whatsoever is a high provocation of Gods wrath They talk to the grief of those whom thou hast wounded 4. The persecution of Gods children for righteousnesse is a sufficient ditty for all the forenamed damnation in the preceding verses this is the reason of the justice of the imprecation For they persecute him whom thou hast smitten 5. The Church without breach of duty to men may sing and rejoyce in these fearful imprecations against the malicious enemies of Christ and his Church first as lovers of God more then of men secondly as followers not of their own quarrel but of the controversie of the Lord of hostes whose souldiers they are against all his enemies whatsoever thirdly as subscribers to the justice of God who will not suffer malicious cruelty to be unpunished and fourthly as rejoycers in Gods love to his people who ownes the wrongs done to his Church and servants therein as done to himself and will be avenged upon their adversaries and having decreed doom against the adversaries of his Church will have his children to be ministers under the great Judge to pronounce the sentence against his and their enemies and as it were to give out order for execution of the sentence saying Let their table let their eâ—…s let their habitation be so and so disposed of Ver. 27. Adde iniquity unto their iniquity and let them not come into thy righteousnesse 28. Let them be blotted out of the book of the living and not be written with the righteous The seventh plague of the enemies of Christ and his Church is this howsoever ignoâ—…ant Zelots some of them may finde mercy yeâ—… malicious persecutors of truth and piety grow worse and worse and being entered in the course of persecution cannot go off but do draw deeper and deeper in guiltinesse and that in Gods righteous judgement punishing sin by sin Adde iniquity unto their iniquity The eigth plague is they are given over to a reprobate sense so as they cannot lay their owne sins to heart and so cannot see the necessity of the remission of sin nor put a price upon the purchase of Justification unto sinners by Christ the Redeemer nor be found among the persons justified by faith in him Let them not come into thy righteousnesse The ninth plague is this albeit the enemies of Christ and his people may pretend to be among the number of his friends and to have their names written in great letters in the Catalogue of the visible Church yet God shall disclaim them one day as none of his and thrust them from him as workers of iniquity Let them be blotted out of the book of the living The tenth plague is this as the visible Church hath an open book wherein all within the external Covenant are written as Saints by calling and Covenantets with God for life and salvation out of which book God dashes out the names of his wicked enemies so God hath a secret book roll as it were wherin he enrolleth all the regenerate all the justified and among the names of this sort or among the names of the true members of the invisible Church of the regenerate none of the names of Christs malicious enemies shall be written Let them not be written with the righteous Ver. 29. But I am poor and sorrowful let thy salvation O God set me up on high The third and last part of the Psalme wherein is set down the glorious event of this sad exercise in foure evidences of victory of his saith over this assault The first whereof is in his confident prayer not only to be delivered but also to be exalted ver 29. The second evidence is in his hearty promise of thanksgiving ver 30 31. The third evidence is in a prophecie of the fruit of this exercise which the beleevers shall have by it ver 32 33. The fourth is a thanksgiving for mercies foreseen which shall come to the Church and in special to the Church of Israel ver 34 35 36. All which in as farre as they concern David the type are but little in comparison of Christ the Antitype From the first evidence of the victory of his faith appearing in his confident prayer Learne 1. It is no strange thing to see poverty of spirit and sad afflictions joyned the one to help and season the other But I 'am poor and sorrowful 2. There is as sure ground of hope of an event out of every trouble wherein the children of God can fall as there is ground of hope of the overturning of the most setled worldly prosperity of their enemies for the fore-named curses shall come on the enemies of the godly but the childe of God in the mean time may expect salvation and to be set on high which he confidently prayeth for But I am poor and sorrowful let thy salvation O God set me up 3. The conscience of humiliation under Gods hand is a great evidence of delivery out of whatsoever trouble if a man in a righteous cause be emptied of self-conceit and carnal confidence and brought down to poverty of spirit and affected with the sense of sins and misery following upon it and withal go to God in this condition he may be sure to be helped the poor in spirit are freed from the curse But I am poor and sorrowful saith the Psalmist here let thy salvation set me up on high 4 The man afflicted and persecuted for righteousnesse humbled in himself and drawn to God for relief shall not only be delivered but also shall be as much exalted after his delivery as ever he was cast down Let thy salvation O God set me up on high 5. The kindly sufferer of righteousnesse will have no deliverance but such as God will allow him as God shall bring unto him and as he doth not look for delivery another way so he doth look for a glorious delivery this way Let thy salvation O God set me up on high Ver. 30. I will praise the Name of God with a song and will magnifie him with thanksgiving 31. This also shall please the Lord better then an oxe or bullock that hath hornes and hoofes From the second evidence of his victory of faith in his promised thanksgiving Learne 1. When the Lord comforts the heart of a sufferer for his cause he can make him glad before the delivery come by giving him the assurance that it shall come and can engage his heart to solemn thanksgiving in the midst of trouble for poverty of spirit will esteem the farre sore-sight of delivery at last as a rich mercy and matter of a song I will praise the Name of God with a song 2. The Lord in the delivering of his children out of their troubles will give evidence of his greatnesse as well as of his goodnesse of his power as well as of his
red sea so soon as he manifests himselfe it will get out of the way as affrighted at his Majesty The waters saw thee O God the waters saw thee they were afraid the depths also wre troubled 4. The commotions which God hath made in heaven by rain hailstone thunder fire and lightning when he would shew himselfe for his people and against their enemies do testify sufficiently what God can and will do for his own children who draw near unto him and how he will rebuke every adversary power which is against them The clouds poured out water the skies sent out a sound thine arrowes went abroad the voice of thy thunder was in heaven the lightnings lightened the world the earth trembled and shook Whether we referre these words to what God did in plaguing Egypt before he brought out his people or after when he shewed his anger in pursuing the Egyptians in their flight when they were seeking to escape out of the red sea or to what the Lord did in fighting for his people against the Canaanites they teach the same doctrine to us ver 19. Thy way is in the sea and thy path in the great waters and thy footsteps are not known 20. Thou leddest thy people like a flock by the land of Moses and Aaron He closeth his meditation with two observations one is that the Lords wayes are past finding out and this he insinuateth by making a way through the red sea where never one went before and never one could follow after The other observation is that God can save his people by how few and weak instruments he pleaseth Whence learn 1. The Lord draweth deep in the working out of the delivery and salvation of his own people bringing them first unto extremity of danger and then making a plain and clear escape from all their straits Thy way is in the sea where no man can wade except God go before him and where any man may walk if God take him by the hand and lead him through 2. What God is in working when he engages his children in dangers and which way he is going when he leads them into overflowing troubles and deep waters they cannot understand till he hath done his work Thy path is in the great waters 3. A particular reason of every thing which God doth can no man find out for the which cause the Lord craveth submission of all his children in their exercises as he did of Iob Thy footsteps are not known 4. Whether men do see reasons of Gods dealing with them or not the Lord hath a care of his weak and witlesse people as a shepherd hath of his flock and is a gracious leader of his people that follow him Thou leddest thy people as a flock 5. The Lord hath his meanes and instruments of whose ministery he maketh use and those albeit they be few and weak yet shall he do his greatest works by them according as he doth imploy them Thou leddest thy people as a flock by the hand of Moses and Aaron PSAL. LXXVIII Maschil of Asaph IN this Psalm the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture and to this end he giveth account of Gods dealing very mercifully with his people and never in justice but when mercy was abused and he sheweth also the peoples dealing with God unthankfully deceitfully whether he dealt mercifully or in justice with them The Psalm may be divided thus After a Preface to prepare the hearer for attention and observation of what he was to deliver ver 1 2 3 4. he bringeth forth first the evidence of Gods gracious care he had of his people in giving them his blessed Word to teach unto them faith and obedience ver 5 6 7 8. Secondly the evidence of Gods judgement against his people who were put to flight before their foes when they did not believe the Lord and did not make use of his works among them ver 9 10 11. Thirdly he setteth down how great things God did for them in Egypt and in the wildernesse ver 12 13 14 15 16. Fourthly how they made no better use of these mercies then to tempt God and provoke him to wrath ver 17 18 19 20. Fifthly how for their tempting of God he was angry at them for their unbelief and notconsidering of the miraculous feeding of them with Manna v. 21 22 23 24 25. and how in wrath he satisfied their lust by sending quailes for them to eat flesh their fill ver 26 27 28 29. Sixthly how because they repented not of their provocation the Lord did plague them and they went on in their misbeliefe and disobedience 〈◊〉 and God went on in the course of multiplying judgements on them and cutting off multitudes of them ver 30 31 32 33. Seventhly how they at last made a fashion of repenting and seeking of God but proved in effect nothing but flattering dissemblers and hypocrites unconstant in the Covenant ver 34 35 36 37. Eighthly how the Lord in mercy pitied and spared them many a time notwithstanding all their provocations of his justice against them ver 38 39 40 41. Ninthly he setteth down the prime cause of all this their sinne and misery because they marked not or made no use of the difference that God put between the Egyptians and them nor how for their cause he had plagued the Egyptians with plague after plague ver 42 43 44 45 46 47 48 49 50 51. And brought their fathers safely out of Egypt when their enemies were drowned before their eyes ver 52 53. Tenthly he setteth down how the Lord perfected their journey to Canaan and brought them to the possession of it thrusting our the Canaaâ—…ites that they might have place ver 54 55. Eleventhly how they for all this provoked God to anger with their idolatry and superstition ver 56 57 58. Twelfthly how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel giving over his Ark into the Philistines hand and plaguing their countrey with variety of plagues ver 59 60 61 62 63 64. Thirteenthly how God of his free mercy put his enemies to shame and restored Religion and Liberties to Church and Kingdom ver 65 66. And last of all how he brought them to a setled condition under David who was a type of Christ ver 67 6â—… 69 70 71 72. Ver. 1. GIve eare O my people to my Law incline your eares to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old 3. Which we have heard and known and our fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the LORD and his strength and his wonderful work that he hath done In the Preface the Spirit of the Lord calleth for attention unto the doctrine which he is
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
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
and able to be helpful to his people I have laid help upon one that is mighty 4. He sheweth the cause of his preseâ—…ment to be his owne free love and good will I have exalted one chosen oâ—…t of the people 5. He nameth him and his offiâ—…e I have found David my servant 6. He telleth of his spiritual furniture figured sorth by anointing With my holy Oile have I anointed him Whence learn 1. Albeit the Lord hath alwayes a special care of the governing of his people yet doth he not at all times alike clearly make manifest this care by giving comfortable Governours he hath his own times as to hide his face in this particular so his own then also when to shew his love Then thou spakest 2. The Lords minde is not to be found by conjectures but by his Word revealed to his holy Prophets Then thou spakest to thy holy One in vision and said 3. As the Loâ—…ds people stand in need of a good King a man of power able and willing to be helpful to the subjects and not hurtful so God must be the inabler of him and designer of him after the way he pleaseth and the maker of him to be effectually helpful I have laid help upon one that is mighty 4. It is conducible to the intent a Ruler may be helpful to the subjects that there be some naturall tie between him and them for this God did provide for in the appointing comfortable Governours over his own people I have exalted one chosen out of the people 5. That one is preferred before another or advanced to any place of power or trust over others in mercy it is of Gods grace free choice and good will I have exalted one chosen out of the people 6. The man who must in his government do good to Gods people must be a man for God Gods servant not by office and duty onely but of a set purpose also I have sound David my servant 7. The man whom God imployeth in Government for his people must be furnished with gifts and graces of his Spirit figured by holy oyle With my holy oyle have I anointed him 8. As David was in type so Christ is in truth and in all respects more eminently then Davidâ—… strong helper mighty to save appointed of the Father to help us in all cases and to whom we are directed to go that we may finde helpe on whom helpe doth lie in whom we shaâ—… surely finde help he is one of our kinde taken out from among the people acquainted with the meanest condition his subjects can be in exalted to be a Prince and a Saviour chosen and predestinated as man for the office before the world was devoted to the service of the Redemption sanctification government and salvation of his people and filled as man with the holy Ghost above measure that out of his fulnesse we may all receive grace for grace of whom it is most really true With my holy oyle have I anointed him Ver. 21. With Whom my hand shall be established mine arme also shall strengthen him From this ver to the 38. he bringeth forth tenne promises as so many heads and articles of this Covenant whereof this is the first concerning assistance to be given to David in type and to Christ more substantially and in more eminent effects Whence learn 〈◊〉 As to David in his Kingdome so to Christ as man in his Kingdom God hath engaged his outwardly assisting power constantly With whom my hand shall be established 2. As to David so to Christ full furniture of power for all the parts â—…f government is pâ—…omised in favour of all the subjects of his Kingdomâ—… Mine arme also shall strengthen him as the work is great or difficult divine strength shall enable him to go about it and do it Ver. 22. The enemy shall not exact upon him nor the sonne of wickednesse afflict me The second promise is that as Davids subjects albeit they had many battels yet were they not subdued in his time nor made tributaries to their enemies nor made miserable by them so shall Christs subjects and kindly converts unto him be sound during his time which is from generation to generation and for ever albeit troubled by the spiritual enemies of his Kingdome yet they shall not be made tributaries voluntary servants or miserable slaves to them for sinne shall not have dominion over them nor shall Satan or persecuters have such power as to drive them away from their liege Lord Jesus Christ the true David the true King of the Iâ—…rael of God The enemy shall not exact upon him nor the sonne of wickednesse afflict him or make him really miserable for all things shall work together for their good Ver. 23. And I will beat down his foes before his face and plague them that hate him The third promise is of the destroying the enemies of Davids and Christs Kingdome which albeit they should not want enemies both open enemies openly envading the Kingdome or opposing it to their power and also inward secret enemies who in heart should wish the hurt and harm of their Kingdom yet God should destâ—…oy as Davids enemies so far as might serve the type so Christs enemies more eminently and in a more compleat manner and measure I will beat down his enemies before his face this is for open enemies I will plague them that bate him this is for secret intestine enemies in special both these sorts shall be permitted to exercise Christs subjects but shall at length be fully destroyed Ver. 24. But my faithfulnesse and my mercy shall be with him and in my Name shall his horne be exalted The fourth promise is for removing all difficulties and impediments which might hinder the growing of Christs-Kingdom and of his subjects unto full glory for here the promiâ—…e as it relates unto the type hath not the accomplishment clearly and fully Whence learn 1. There are two things which do oppugne and assault faith the one is the greatnesse of the work and benefit promised the other is the sinnes of these to whose behoof the promise is made but Gods faithfulnesse and mercy promised to be with Christ for the benefit of his subjects doth answer both those obstacles for Gods promise must be accomplished how great things soever he hath promised there is nothing too hard for him and Gods mercy taketh away the obstacle of unworthiness and ill-deserving by reason of sin Mercy holdeth truth on upon the course thereof toward us when justice otherways might break it off from us But my faithfulnesse and my mercy shall â—…e with him 2. The subjects of Christs Kingdom want not matter of gloriation albeit they have nothing in themselves to boast of Gods power misdom goodnesse and mercy manifested in the Word is the only ground of their gloriation In my Name shall his horne be exalted for when Christs subjects glory in God through him Christs glory is exahed in Gods Name Ver. 25. I will
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
is the terme-day of the Saints patience That thou mayest give him rest untill the pit be digged fvr the wicked Ver. 14. For the LORD will not cast off his people neither will he forsake his inheritance 15. But judgement shall returne unto righteousness and all the upright in heart shall follow it The third consolation is that the Lords people shall not be alwayes under the feet of oppressours but because the Lord will not forsake his people therefore such a change of affaiâ—…es shall come as the godly shall have comfort and encouragemenâ—… from authority which shall countenance and encourage them unto righteousnesse and piety Whence learne 1. Aâ—…beit men do oft-times cast off Gods people as unworthy to be members either of Church or of any civil incorporation yet God will not câ—…st them off The Lord will not cast off his people 2. Albeit the Lord may seem for a while to hide himself from his people when he suffereth the wicked to persecute and oppresse them yet because of their relation to him as his people and for his interest in them as his own inheritance he will not suffer himself to be beâ—…eft of them He will not cast off his people neither will be forsake his inheritance 3. It cometh to passe sundry times that righteousnesse and judgement are parted asunder for a while partly by earthly Judges refusing to do justice and judgement for Gods people and partly by the righteous Judge of the world his suspending for a time to manifest his judgement for the godly and against their oppressours and that for his own wise and holy reasons This was the case of the godly in this Psalme who were waiting for the returning of judgement unto righteousnesse 4. Righteousnesse and righteous judgement executed in favour of it shall not long be seperated for God shall either raise up righteous Judges to savour righteousnesse or he shall make his righteous judgements testisie for the godly and against their oppressours or he shall do both these for God will not forsake his people but judgement shall returne to righteousnesse 5. When the Lord maketh Judges and Courts of justice to favour righteousnesse then the righteous have a banner liâ—…ted up for them to gather them together again who before weâ—…e scattered in persecution to encourage and countenance them in their godlinesse and righteous wâ—…yes Iudgement shall returne to righteousnesse and all the upright in heart shal follow it Ver. 16. Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity The fourth consolation is from the example and experience of the Psalmist who in his righteous cause sought assistance from men in a lawful way when he was oppressed ver â—…6 but found none to help him except God only who was his supporter and comforter ver 17. which he thankfully acknowledgeth and praiseth God for it ver 18 19. believing that as God was displeased with unrighteous Judges and their cruelty against the righteous ver 20 21. so he would certainly defend him against their oppression ver 22. and cut them off ver 23. and this his experience and example he propoundeth to the Church both to comfort them in their oppression and to direct them in their behaviour till the relief should come From his seeking assistance against oppression Learn 1. There is a lawful defence of the godly while they are oppressed by their superiours which is no wayes injurious to authority such as is to bear witnesse for the godly to speak and make request unto the Rulers for them as Ionathan did for David and Ebedmelch did for Ieremy to countenance and assist them in their appearances for defence of the truth as Pauls companions should have done when he was brought before Nero and such as here was sought after by the Psalmist Who will rise up for me against the evill doers who will stand up for me against the workers of iniquity 2. When the godly suffer injury by their own Rules who should maintain them few or none possibly will be found to countenance them in their righteous cause for this saying Who will arise for me doth shew that none did offer themselves and he knew none when he thus did misse all help 3. Before the godly complaine of wrongs done to them by their superiours they should be first sure that they have done no wrong or any thing which Rulers may justly punish and that their Rulers are not onely injurious to them in a particular but evill doers also and open enemies to equity Who will rise up for me against the evill doers or who will stand up for me against the workers of iniquity 4. Rulers should be warie that they force not the righteous to complain to God and man of them for if they do the oppressed may readily fell upon the Psalmists outery and that is not safe for the Magistrate that any should have cause to cry Who will rise up for me against the evill doers Ver. 17. Unlesse the LORD had been my help my soule had almost dwelt in silence He sheweth what successe his seeking of help from men had and that was none at all for if God had not helped him he should have perished before help had been given to him from men Whence learn 1. Whosoever do engage in any cause were it never so just with confidence in man or with hopes to carry it on and go through with it by mans assistance need not wonder if they be disappointed Unlesse the Lord had been my help my soule had almost dwelt in silence 2. Whatsoever lawful means the righteous man doth use for his own reliefe they may fail if he lean to them and not to God onely but if he relie upon the Lord he shall be relieved Unlesse the Lord had been my help my soule had almost dwelt in silence Ver. 18. When I said My foot slippeth thy mercy O LORD held me up He sheweth how he received help of God to wit by acknowledging unto God the danger he was in and his own weaknesse to relieve himselfe whereby he found support from the Lords mercy Whence learne 1. Such as are put upon the trial of their faith and obedience to God by persecution are in danger either to fall into sin or present trouble yea possibly also to lose their life like unto men driven unto the edge of a steep-down place as the similitude of my foot slippeth doth import 2. In time of trial and tentation as ordinarily God maketh mens own wisdome courage and strength faile them that they may distrust themselves and come to him so should they acknowledge their own weaknesse and lay it out with the danger they are in before God I said My foot slippeth 3. The sense of our own weaknesse presented to God in prayer is a forerunner of Gods reliefe coming to us When I said My foot slippeth thy mercy held me up 4. As it is our duty to
accepted imperfections pitied our sins pardoned and our holy endeavours are graciously rewarded Serve the Lord with gladnesse 3. Our joy should be stirred up and expressed by singing of Psalmes especially when we come to the assemblies or publick meetings wherein the Lord hath promised to give his presence with his own Ordinances Come before his presence with singing Ver. 3. Know ye that the LORD he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture From the reasons of this exhortation Learne 1. Such is our natural Atheisme that we have need again and again to be instructed that the Lord is God of whom and through whom and for whom are all things Know ye that the Lord he is God 2. If we did consider well that we are Gods creatures it were a forcible motive unto us to employ in Gods service whatsoever we have of God life motion being and gifts and to beware to make any thing we have of God a weapon of unrighteousnesse for fighting against him and of this consideration we have need to be put in minde and to be stirred up to the duty He it is that hath made us 3. The glory of our regeneration or new creation belongeth unto God no lesse then the glory of our creation and natural birth and it is no lesse madnesse to ascribe the work of our regeneration to our own power then to ascribe our first â—…tion to our selves for in both respects here it is said that 〈◊〉 is â—…e that made us and not we our selves 4. As the Lords people should stirre up themselves to more thankful service unto God as their relations unto God and obligations to him as their King and Pastor are joyned so may they expect from God for their encouragement whatsoever is needful to a people or a flock to haveâ—… from a good King and faithful Pastor We are his people and sheep of his pasture Ver. 2. Enter into his gates with thanksgiving and in into his coursâ—… with with praise be thankeful unto him and blesse his Name From the repetition of the exhortation Learne 1. It is our duty in our approaches unto God specially for any solemne service to consider what rich benefits we have from him that thereby we may be stirred up unto the more hearty acknowledgement of his favours Enter into his gates with thanksgiving 2. â—…s the Lords benefits to us should be looked upon in our addressâ—…s unto him so also his glorious attributes and his workes answerable thereto should be considered whereby we may be the better disposed to give unto him glory in all respects Enter into his coâ—…s with praise 3. The more we look upon Gods praises the more shall we see our own riches and the solidity of our blessednesse in him and the reasons to move us to thank and blesse him Be thankfull unto him and blesse his Name Ver. 5. For the LORD is good his mercy is everlasting and his truth endureth to all generations From the reasons subjoyned to the second exhortation to praise the Lord Learne 1. It is a matter of perpetual praise of God and of thanksgiving and blessing of him that as he is alsufficient in himselfe so he is also communicative of his riches unto his creatureas and unto us his own people most of all Blesse his Name for the Lord is good 2. Albeit we be sinfull and deserve to be cut off in justice from the benefits which Gods goodnesse might bestow upon us yet the course of his pardoning mercy renewing the remission of sin to us as oft as we come to him in his Christ doth keep the channel of his goodnesse open and clear to us that it may run toward us for ever His mercy is everlasting 3. The Covenant of grace set down in the Scriptures of the Old and New Testament with the legacie of so many rich Promiseâ—…erving to strengthen the faith of every weak believer doth make the matter of Gods praise and of his peoples joyes so sure that how sad soever our spirits may be when we look to our selves yet we shall have matter of praising thanking and blessiug God when we look to his goodnesse and mercy and to what he hath for our comfort said in the Word of his everlasting truth Be thankfull unto him and blesse his Name for the Lord is good his mercy is everlasting and his truth endureth to all generations Amen FINIS
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