avenge their quarrel God will shoot against wicked archers and not misse the mark â—…ut God shall shoot at them with an arrow shall they â—…e wounded 2. Where desperate malice is seen there sudden mischief may be foreseen that it shall light upon the malicious suddeâ—…ly shall they be wounded 3. The wicked adversaries of Gods people are destroyers of themselves by their opposition unto them for as they thought to do unto Gods children God doth to them So they shall make their own tongue fall upon themselves 4. Sometimes God will make the wicked spectacles of his judgement to the affrightment of all that knew them and do see their plague All that see them shall flee away 5. The judgement of the wicked should be all mens lesson and all sorts of people shall learn by their plagues to know Gods justice and terrour And all men shalâ—… feare and declare the works of God 6. Not every spectator of Gods work giveth glory to God but they only who compare his Word with his works and through the vaile of means and instruments do look to God the righteous Judge of the world They shall declare the work of God for they shall consider wisely of his doing 7. When wo and wrack doth come upon the wicked then doth joy and comfort come to the godly not so much for the dammage of the wicked as for the manifestation of the glory of God The righteous shall be glad in the Lord. 8 As the Lords mercies do confirm the faith of the righteous so also do the works of his justice They shall be glad in the Lord and shall trust iâ—… him 9. The delivery of one of the godly is a pledge of the like delivery to â—…ll in the like case and as one so all and every one of the righteous and upright in heart shall triumph at length over all enemies and make their boast of God All the upright in heart shall glory PSAL. LXV To the chief Musician A Psalme and Song of David THis Psalme is all of Gods praises The Proposition that he is to be praised is set down ver 1. The reasons of his praise unto the end are nine The first whereof is because he heare h prayer ver 2. The second because he mercifully pardoneth sins ver 3. The third because of his gracious purpose and powerful prosecution of the decree of election of his own redeemed onâ—…s ver 4. The fourth because of his defending of his Châ—…rch in all places ver 5. The fifth is from his strength manifested in the framing and setling of the mountains ver 6. The sixth from his wise and powerful over-ruling of all unruly and raging creatures ver 7. The seventh is from his preventing of troubles which are coming to his Church by terrifying all Nations at the beholding of the tokens of his displeasure against the enemies of his people ver 8. The eighth argument is taken from the joyful peace granted sometime to his people ver 8. The ninth Argument of Gods praise is from the rich plenty of all necessary food from year to year which God provideth for maintenance of man and beast and specially of his people Israel in their land ver 9 10 11 12 13. Ver. 1. PRaise waiteth for thee O God in Sion and unto thee shall the vow be performed From the Proposition concerning his purpose to spend this Psalm only in praising of God Learne 1. Although prayer and praises do alwayes agree well yet some time may call for praises and for the work of praise only and may take up the whole man for a time as here 2. How mournful a condition soever the Lords people may be in yet God is preparing thereby matter for his own glory Praise waiteth for thee And whatsoever matter of praise be seen or whatsoever measure of praise be given unto God by his people more is due to him and more is making ready for him Praise waiteth for thee 3. Although the rest of the world be senselesse of Gods benefits yet his Church must set about the work of his praises and shall be enabled to give him praise Praise waiteth for thee O God in Sion 4. As it is the duty of every man who doth seek deliverance from trouble or any other benefit from God to oblige himself to praise God for it so it is the Lords manner to gaine to himself praise by granting prayers and to purchase the performance of praises promised unto him Unto thee shall the vow be performed Ver. 2. O thou that hearest prayer unto thee shall all flesh come From the first reason of the Lords praise Learn 1. The hearing and granting of prayer is the Lords property and his usual practice and his pleasure and his nature and his glory O thou that hearest prayer 2. The readinesse of the Lord to hear prayer doth open the door of accesse to all sorts of people who are sensible of their own frailty and necessities and do know his readinesse to relieve them Gentiles as well as Jewes shall come unto him O thou that hearest prayer all flesh shall come unto thee Ver. 3. Iniquities prevaile against me as for our transgressions thou shalt purge them away From the second reason of the Lords praise Learn 1. Sin is a sore adversary and many times prevails over us and drawes on troubles on us which makes us know the ill of it better then we knew before the committing of it Iniquities prevaile against me 2. Whatsoever be the sins of the people we live amongst let us make special accompt of our own guiltiness in the point of confession as David doth here when he saith Iniquities prevaile against me 3. Our sins should be looked upon not to chase us from God but to humble us and drive us to seek pardon and purgation from the Lord whose free grace only can take sins away Iniquity prevails over me as for our transgressions thou shalt purge them away 4. The holy Prophets and Pen men of Scripture have no grounds of hope for pardon of sin save those which are common to the meanest of Gods people for David in his confession cometh in by himself alone aggravating his own sins most Iniquities prevail against me saith he But in the hope of pardon he joyneth with the rest of Gods people saying As for our transgressions thou shalt purge them away Ver. 4. Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple From the third reason of the Lords praise Learne 1. God hath made election of some out of the rest of mankinde on whom he doth effectually bestow blessednesse Blessed is the man whom thou choosest 2. All those whom God doth effectually call and reconcile to himself and draweth into communion and society with himself are elected and blessed persons Blessed is the man whom thou choosest and causest to
soft with showres thou blessest the springing thereof 11. Thou crownest the yeer with thy goodnesse and thy paths drop fatnesse 12. They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 13. The pastures are clothed with â—…ocks the valleyes also are covered over with corn they shout for joy they also ring The ninth reason of the Lords praise is from his plentiful furnishing of food yearly for man and beast but in special for his making the promised land fruitful unto his people Israel when he shall give them rest from their enemies and peace therein after their being exercised with troubles What may be prophetical in this whole Psalme as touching the Israelites we will not here enquire nor how far the Prophet did look beyond his own and Solomons time when he said Praise waiteth for thee in Sion c. Only Hence learn general doctrines 1. The Lords blessing of the ground and making it fruitful is his coming as it were to visit it Thou visitest the earth and waterest it 2. Gods providence is then best seen when particular parts are looked upon one after another Thou waterest it thou enrichest it thoâ—…â—…parest them corn c. 3. The sending of timely rain and plentâ—… of it and after that abundance of victual should not be slightly passed over but well and carefully marked for the husbandry is all the Lords Thou preparest them corn when thou hast so provided for it 4. Second causes and the natural course of conveying benefits unto us are not rightly seen except when God the first and prime cause is seen to be nearest unto the actual disposing of them for producing the effect Thou waterest the ridges thereof abundantly c. Thou â—…ssest the springing thereof 5. From the one end of the year to the other God hath continual work about the bringing forth of the â—…ruits of the ground and gloâ—…iously doth perfect it once a year Thou crownest the year by thy goodnesse 6. Every one of the footsteps of Gods providence for the pâ—…ovision of his peoples food hath its own blessingâ—… as appeareth in the profitable use of the straw and stubble and chaffe and multiplication of the seed Thy paths drop fatnesse 7. The Lord hath a care to provide food not only for man but also 〈◊〉 beasts and not only for â—…ame beasts which are most useful for man but also for wilde beasts in the wildernesse making his rain to fall on all parts of the ground They drop upon the pastures of the wildernesse and the little hills rejoyce on every side 8. Albeit temporal benefits be inferior to spiritual yet because unto Gods children they be appendices of the spiritual they are worthy to be taken notice of and that God should be praised for them as here the Paslmist sheweth praising God for spiritual blessings in the beginning of the Psalm and here in the end for temporal benefits 9. The plurality of Gods creatures and the comparison of Gods benefits set before our eyes are the scale musick book and noted lessons of the harmony and melody which we ought to have in our hearts in praising him yea these benefits do begin and take up the song in their own kinde that we may follow them in our kinde The pastures are clothed with flocks the valleyes also are covered over with corn they shout for joy they also sing PSAL. LVI To the chief Musician A song or Psalme THis Psalm being all of praises may be divided into three parts In the first the Psalmist exhorteth all the earth to praise God ver 1 2 3 4. and that because of the works which God did of old for his people ver 5 6. and because he is able to do the like when he pleaseth ver 7. In the second part he exhorts the Church of Israel living with him in that age to praise God for the late experience of Gods goodnesse towards them in the delivery granted to them out of their late trials troubles and sore vevations ver 8 9 10 11 12. In the third place the Prophet expresseth his own purpose of thankfulnesse unto God for the large experience which he had in particular of Gods mercies to himselfe from ver 13. to the end Ver. 1. MAke a joyful noise unto God all yee lands 2. Sing forth the honour of his Name make his praise glorious From this urgent exhortation to praise God Learn 1. As the duty of praise is most necessary and most spiritual so are we more dull and indisposed thereto then to any other exercise spiritual and had need to be stirred up thereunto therefore saith he Make a noise sing forth c 2. The Prophets of old had it revealed unto them that the Gentiles should be brought to the knowledge of God and made to worship him as Make a joyful noise unto God all ye lands importeth 3. The praise of the Lord is a task for all the world to be imployed about and a duty whereunto all are bound seeing they all do see his works and all do hold what they have of him but specially those that hear of him by his Word to whom most specially the Word doth speak Make a joyful noise all ye lands 4. Men ought to go about the work of praising God so cheerfully so wisely and so avowedly as they who do hear his praise spoken of may understand his Majesty magnificence goodnesse power and mercy Make a noise unto God sing forth the honour of his Name make his praise glorious Ver. 3. Say unto God How terrible art thou in thy works through the greatnesse of thy power shall thine enemies submit themselves unto thee 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy Name Selab Here the Psalmist as the Lords pen-man doth furnish matter and words of praising God unto the hearers and prophesieth that the fulnesse of the Gentiles shall concurre in his worship and take part in the song of his praise Whence learn 1. Because we can do nothing of our selves in this work of the Lords praise God must furnish to us matter words Say unto God How terrible c. 2. As the work of the praise of God should be done in love and confidence and sincerity and in his own strength so may it be directed to him immediately and that without flattery otherwayes then men are praised for praise properly is due to God only and no man can speak of him except in his own audience Say unto God How terrible art thou in thy works 3. The works of the Lord every one of them being rightly studied are able to affright us by discovering the incomparable dreadful and omnipotent Majesty of the worker thereof How terrible art thou in thy works 4. When the Lord is pleased to let forth his judgements on his adversaries and to let them see what he can do none of them dare stand out against him but if they be not converted
intercept his worship for in opposition tâ—… relative worship in the service of graven images he saith Worship him importing that when images are worshipped God is not worshipped at all whatsoever the image-worshipper doth iâ—…tend 4. Whatsoever creature hath excellency in heaven or earth or can pretend to any eminency or excellency of whatsoever sort must do homage unto Christ Worship him all 〈◊〉 gods and this is the first use of the former Doctrine Ver. 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgementâ—… O LORD Ver. 9. For thou LORD art high above all thâ—… earth thou art exalted far above all gods The second use is to comfort all true worshippers partly because they hear Gods wrath threatened and executed against Idolaters and partly because they have hereby a clear evidence oâ—… Christs supremacy over all creatures Whence learn 1. The condemnation of imagerie and of all service and worshiâ—…â—…ven images is a Doctrine comfortable to the true memâ—… the Church Sioâ—…d to wit this curse against Idoâ—… and was glad 2. The true â—…rch considered in her collectâ—… incorporation as the Moâ—… Sion and in her particular branches and subdivisions as Daughters of Iudah depending upon Christ the true Vine-tree of Iudah have the same reasonâ—… of joy and the same grounds of edification by Gods Word and works of judgement wrought for clearing of true Religion and shaming of false worship Sion beard and was glad and the daughters of Iudah rejoyced because of thy judgements O LORD 3. The manifestation of the Gospel of Christ is the exaltation of God and manifestation of his excellency whose dishonour as it should be the matter of our grief so his manifested glory should be our joy as the reason here given of the joy of the Saints doth teach us For thou Lord art high above all the earth thou art exalted far above all gods Ver. 10. Ye that love the LORD hate evil he preserveth the souls of his Saints he delivereth them out of the hand of the wicked 11. Light is sowen for the righteous and gladnesse for the upright in heart The third use of the Doctrine is an exhortation to the faithfull to studie holinesse and to eschew the fellowship of sin whatsoever may be the danger partly because the Lord will deliver his own out of the hands of their enemies partly because God hâ—…th appointed comfort unto them both in and after their afflictions Whence learn 1. A Believer in God or a true worshipper of God in Christ is a lover of God for thus are they described here Ye that love the Lord. 2. The love of God must be joyned with and manifested by the study of a â—…oly life and with not onely abstaining from but also with hating and abhorring of that which is sinful Ye that love the Lord hate evil 3. Albeit the hating of evil and loving of God may readily make a man the object of malice and of persecution from wicked men yet shall the godly have their soules saved yea and at length be fully delivered from the harme which Sâ—…tan and the wicked intend to bring upon the godly for that cause He preserveth the soules of his Saints he delivereth them out of the hand of the wicked 4. All the exercises of the godly and specially their troubles for righteousnesse are but the seeds of their joy and consolation which God is to bring forth unto them out of these troubles Light is sowen for the righteous 5. The Lords children who love him and hate evil must not think to have the fruit of their rightcousnesse presently in possession but must give a time unto it as is given to 〈◊〉 that is cast into the ground and as after a time the corne doth spring and comes to a ripe harvest so shall the troubles of the godly have a comfortable issue Light is sowen for the righteous 6. In reckoning of the righteous the Lord counteth men by their heart and so many as by faith in Christ have purified their hearts unto the unâ—…eigned study of holinesse they are righteous before God albeit their infirmities be many and whatsoever fit of grief and interruption of joy such men be subject unto for a time yet at length their poâ—…tion shall be a full harvest of gladnesse Light is sowen to the righteous and who these are he sheweth and gladnesse for the upright in heart Ver. 12. Rejoyce in the LORD ye righteous and give thanks at the remembrance of his holinesse The fourth use of the Doctrine is an exhortation unto Beleevers to be joyfull and thankfull whatsoever be their condition in this present life because of the salvation manifested in Christ. Whence learne 1. Whatsoever may be the tribulation of the faithfull in the world they have matter of joy in the LORD and they should stirre up themselves to rejoyce and make conscience of the commandment Rejoyce ye righteous in the LORD 2. Whatsoever can be taken from the godly their right and interest in CHRIST can never be taken from them and so there is cause to give thanks for this gift for ever And give thanks at the remembrance of his holinesse or confesse to the remembrance of his holinesse that is acknowledge to his glory the benefit which you have by being a Subject to this King 3. Whatsoever word or work of CHRIST doth bring us to the remembrance of his Name should bring us also to the consideration and remembrance of his holinesse which is the untainted glory of all his attributes wisdome justice goodnesse power mercy truth c. and is the untainted glory of his Word workes and purchase unto us Give thankes at the remembrance of his holinesse PSAL. XCVIII THis Psalme is an exhortation to Jew and Gentile to rejoyce and blesse the Lord for Christs coming to set up his Kingdome in the world The exhortation is thrice pressed 1. In proper termes requiring the Church to sing for joy with reasons adjoyned ver 1 2 3. Then it is repeated and musical instruments called for to shew that by humane voice the matter of the joy which is in Jesus Christ is inexpressible ver 4 5 6. 3. To shew that neither voice of man nor musical instruments are sufficient to expresse the joy which cometh by Christs Kingdome the whole creatures are called unto this work of rejoycing and setting forth his glory ver 7 8. And the reason is given because Christ cometh to set up and exercise his Kingdome in righteousnesse ver 9. Ver. 1. OSing unto the LORD a new song for he hath done marvellous things his right hand and his holy arme hath gotten him the victory 2. The LORD hath made known his salvation his righteousnesse hath he openly shewed in the sight of the heathen 3. He hath remembred his mercy and his truth toward the house of Israel all the ends of the earth have seen the salvation of our God The exhortation to sing unto the Lord who is Christ
and of vengeance to his enemies Whence learn 1. Fervent 〈◊〉 〈◊〉 hath readily a swift answer and sometimes wonderfully twist even before a man have ended speech as here David findeth in experience Behold saith he God is my helper 2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it it can demonstrate God present in an instant ready to help in greatest straits Behold God is my helpe 3. There is more joy in Gods felt presence then grief in felt trouble for Behold God is my helper is more comfort then his friends unkindnesse and strangers malice was grievous 4. Such as do comfort and help a man in time of his tentation are not onely helpers unto him in the matter of his temporal life but also instruments to save his soul which by tentations is like to be drawn into sin and so to destraction for David saith of such men they uphold my soul. 5. Such as take part with the persecuted Saints God will take part with them The Lord is with them that uphold my soul. 6. As God is a friend to the friends of his distressed children so is he a sâ—… to their 〈◊〉 and their foes shall smart for their enmity in due time He shall reward evil to my enemies 7. The doome of the wicked enemies of Gods children is set down in Gods word his truth is the wicked mans terror and the godly 〈◊〉 strength Cut them off in thy truth 8. Albeit we may not without clâ—… warrant pray against particular persons yet we may subscribe to Gods Word set down in Scripture against his obstinate enemies and our enemies for his cause Cut them off in thy truth Ver. 6. I will freely sacrifice unto thee I 〈◊〉 praise thy Name O LORD for it is good 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemies In the last place he promiseth praise to God for the certaily he had of his deliverance whereof he was no lesse assured theâ—… if he had seen it with his eyes Whence learnâ—… Promised and hoped for deliverance is able to affect the 〈◊〉 as a mercy present and already past as here it doth David I will sacrifice to thee and praise thee 2. Readinesse of heart to glorifie God and liberty of spirit with occasion granted to praise him for a benefit is another 〈◊〉 benefit superadded and greatly to be esteemed of as David doth account of it I will freely sacrifice unto thee and praise thy Name for it is good thaâ—…â—…s not only is thy name good but to have a heart sincerely to 〈◊〉 â—…hee and liberty to expresse thy praise before others is 〈◊〉 Then is an action good when it is done because it is a good â—…on and is not gone about for by-ends I will praise his name for it is good saith he 4. In one experience of one delivery man 〈◊〉 〈◊〉 foresight of ful delvery out of every evil or trouble wherein he can fall as here David speaketh of hopes for full delivery he hath delivered me out of all troubles 5. The same light of Gods Word made lively by Gods Spirit is able to shew a man both the destruction of his wicked enemies and his own deliverance from them and as a man may rejoyce in Gods mercy towards himself so also may he rejoyce in Gods justice against his enemies provided he be free of private revenge mine eye hath scene thy judgements upon mine enemies PSAL. I. V. To the chief Musician on Neginoth Maschil A Psalme of David THis Psalme containeth this doctrine That albeit Christ and his followers may be in great straits by the 〈◊〉 of their pretended friends yet through Gods favour they shall be delivered as David felt in experience The use of which Doctrine is subjoyned in the end of the Psalme which well agreeeth with the Psalmists condition in the time of Absaloms and Achitophels conspiracie The parts of the Psalme we may make these three In the â—…st is set down his sorrowful supplication to ver 16. In the next his comforting of himself in the Lord his deliverer to ver 22. In the third the use of this experience in the two last verses In his supplication he prayeth in the first place for a gracious hearing because of the calumnies and cruelty of his enemies ver 1 2 3. In the next place he setteth down his pitiful condition of minde ver 4 5. making him to wish to be faire from the company of these conspirators which were combined against him ver 6 7 8. In the third place he prayeth to God to confound their counsels because the whole City was in an uproare against him seeking how to execute their mischievous plot ver 9 10 11. In the fourth place hâ—… condescends upon a more particular reason of his prayer for confounding their counsels because the plotter of the conspiracy had been most intimate in his familiarity and deep upon his counsel ver 12 13 14. Whereupon in the last place by way of prayer he prophesieth of the curse of God to come upon them ver 15. In the second part of the Psalme he comforteth himself in God First by his resolution constantly to depend upon God and hopefully to pray ver 16 â—…7 Seondly by his former experiences of deliverances granted to him before ver 18. Thirdly because he was assured God should take order with his enemies for their treacherous breach of Covenant and plaâ—…ing of their malicious designes with fair pretences and deep dissimulation ver 19 20 21. In the third part of the Psalme are the uses of this experience ver 22 23. Ver. 1. GIve eare to my prayer O God and hide not thy self from my supplication 2. Attend unto me and hear me I mourne in my complaint and make a noise 3. Because of the voice of the enemies because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me From his addresse unto God for relief in this as in his other sad conditions Learn 1. Many grievances are the godly subject unto but in none of them all is there any ease for them till they go to God and lay out their case before him Give care to my prayer O God 2. As it is ease of heart to supplicants to have any signe of the acceptance of their supplication So not to finde accesse in prayer doth adde much weight to their trouble hide not saith he thy self from my supplication 3. When a sad heart is fixed on God and findeth what to say to him it may expect that its words shall not be misregarded of God but punctually taken knowledge of attend unto me and hear me 4. Though a childe of God were never so stout-hearted naturally yet when God exerciseth his spirit with trouble he shall be made to weep before God as a childe and must not be ashamed to be thus humbled
therefore saiâ—…h he God hath spoken once 6. Albeit one testimony of Scripture for a ground oâ—… faith or â—…ule of life rightly considered be abundantly sufficient to settle our faith in that point and to warrant our obedience yet God will inculcâ—… that truth oftner and have us to receive it oftner and more firmly and as it is the Lords kindnesse to us and care of us to cauâ—…e his once â—…poken Word to be oftne repeated unto us oftner cleared and confirmed unto us by repeated experimental evidence of the certainty thereof so it is our duty to receive it more and more heartily so oft as it is repeated and inculcated and to meditate and consider oâ—… it and to take a deeper and a deeper impression of it God hath spoken once twice have I heard it 7. The proprity of authority and power to do all and everything is the Lords onely and as 〈◊〉 the power of the creature it is but lent and derived to it at Gods pleasure The creature can neither hurt us nor help it selfe or us but as God is pleased to use it as an instrument Twice have I heard this that power belongeth to God 8. To induce a soul to trust in God only it is necessary that â—…t so look to his power as it also look to his mercy and lay hold on both faith â—…ath neeâ—… of bâ—…th as of two wings to carry it up to God above all vain enticements and terrours and tentations and as props whereon to settle and fix it self joyntly Also unto thee O â—…ord belongeth mercy 10. As the man that puts his trust in God and studieth to obey his Word shall finde Gods mercy to pardon his transgression and Gods power to sustain him in all his difficulties and to peâ—…orm all the promises made to his servants so the man that trusts not in God but in himself or in some creature without him elâ—… thinking to work his own happinesse by his own wayes shâ—…ll finde the fruit of his wicked course according as God hath forewarned For thou renderest to every man according to his works PSAL. LXIII A Psalme of David when he was in the wildernesse of Iudah WE have in this Psalme Davids exercise in his banishment when he was hiding himself from Saul in the wildernesse of Iudah wherein is set down his lingring and prayer after the benefit of the publike ordinances ver 1 2. And the fruits of a gracious and comfortable answer given to his prayer in number foure The first is a resolution to follow spiritual duties and in special to praise God ver 3. and to be a constant supplicant depending on God ver 4. and to take his contentment in God and in his praises ver 5 6. and joyfully to trust in Gods mercy ver 7. The second fruit is the acknowledgement of Gods power sustaining him in his adherence unto God practised by him for time past and puâ—…posed for time to come ver 8. The third fruit is confidence of the destruction of his enemies ver 9 10. The fourth is assurance that he shall receive the Kingdome promised unto him to the confusion of all such as did slander him as a traitor From the Inscription Learne 1. Suâ—…h of Gods children as dwell most stâ—…tely and commodiously among their neighbours may be driven sometimes to hide themselves in a wildernesse as David was 2. Banishment from among friends cannot banish a man from God but may serve rather to drive him toward God 3. Troubles are grievous when they are present but may prove a matter of a joyful song when called to remembrance A Psalme of David when he was in the wildernesse of Judah Ver. 1. O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is 2. To see thy power and thy glory so as I have seen thee in thy sanctuary From his prayer Learne 1. The Lord is the only ease of a distressed minde and there is no speedier relief then to go to God in prayer as the Psalmist did saying O God 2. When we would speak unto God to purpose we should fasten our hold on the Covenant O God thou art my God 3. Troubles will sharpen a man in the use of the means and rouse him out of nasty security Early will I seek thee 4. It is good to fasten duties on our selves by resolution and to strengthen our resolution by shewing it to the Lord Early will I seek thee 5. A lively soul will be no lesse deâ—…rous of spiritual comfort from God then the bâ—…dy for natural food after long fasting My soul thirsteth foâ—… thee 6 Spiritual affections when they are strong will 〈◊〉 â—…e bâ—…dy with impressions answerable thereto My flesh longeth â—…fter thee 7. It is a barren place to a godly soul where tâ—…e publikâ—… exercises of Religion cannot be hâ—… for this cause mainly did God câ—…ll the wildernesse A dry and â—…hirsty land where no water is 8. 〈◊〉 the power and gloâ—…y of God is no whâ—…e so clearly seen as in publike ordinances therefore should tâ—… ordinances be loved sought after and haunted that we may finde communion with God in them My soule thirsteth to see thy power and thy glory 9. The more good a man hath found in the publike exerciâ—…s of Religion the more will he esteem of them and in â—…cial when he is deprived of them My soule thirsts to see thy power and glory so as I have seen thee in thy sanctuary Ver. 3. Because thy loving kindnesse is better theâ—… life my liâ—…s shall â—…raise thee 4. Thus will I blesse thee while I live I will lift up â—…ine hands in thy Name 5. My soule shall be satisfied as with marrow and 〈◊〉 and my mouth shall praise thee with joyful lips 6. When I remember thee upon my bed and meditate on thee in the night-watches 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Here the Lord giveth to his servant a gracious answer and 〈◊〉 is condition in the wildernesse mâ—…king him no lesse glad then eveâ—… he was in the publike exerciâ—…e of Religion by granting him the comfort of his holy Spirit â—…s the fruits of the answer of his prayer do make manifest The first whâ—…eof is shewen in sundry holy resolutions to praisâ—… the kindnes of God to blesse God and to call on his Name in all conditions to take contentment in God and to trust in him Whence learn 1. When a man who loveth the publick ordinances is debarrrd from them and maketh use of private exercises of Religion God can and will supply unto him what he wanteth and be a little sanctuary unto him as here appeareth 2. The felt kindnesse of God and shedding abroad of his love in the heart of a believer is joy unspeakable and glorious able to supply all wants unto him and to sweeten all troubles unto him and
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
which might procure such a de sertion and sense of wrath as we do lie under I communed with my own heart and my spirit made diligent search 5. Albeit it be possible when all the former meanes are used and diligent search is made by our conscience what may be the reason of our hard exercise that for all that we finde no consolation no ease nor event yet the use of these meanes will witnesse for our wise and upright dealing and be evidences of our endeavour and diligence in duties as here we see the Prophet to make mention of his diligence for this end 6. Albeit it be no strange thing for a wounded spirit to have suggestions cast in for overthrow of saith yea to have sense of wrath speaking no lesse then what the tentation unto desperation doth alledge yet the nature of faith is such that it cannot yield but must fight against the tentation as a thing which cannot be true cannot be admitted as this disputation of the Psalmist doth give evidence Will the Lord cast off for ever and will he be favourable no more 7. The Lord may seem to cast a mâ—…n off and to stop the course of his wonted favour toward him but this exercise is only for a time It is not possible that God should cast off for ever the soul that cannot endure to be thrust from him It is not possible that God should not be favourable to such as have had experience of his favour and do long to have new proofes thereof Wil the Lord cast off for ever will he be favourable no more Which question Will he do so and so is thus much in effect as if he had said it is not possible that the Lord should do so albeit it seem he will do so 8. When the conscience of sin doth make objection against faith then faith makes its defence in Gods mercy and the constancy of the course of mercy where grace is begun to runne yea faith will not yield to a contrary thought Is his mercy clean gone for ever 9. The troubled conscience hungering after the sense of mercy hath not onely Gods merciful nature and Gods constancy in his good will but also his promises to lean unto for supporting of it selfe Therefore after mentioâ—… made of Gods favour and mercy he mentioneth here his promise also 10 It is possible that for a time no promise do occurre to a wounded spirit which is fit for its present condition or at least no promise which it dare or is able to apply yea it is possible that the conditional frame of the promises being made to such as are so and so qualified may seem to pertain nothing to the troubled conscience yet faith will not quit its interest in the propromise but will expect good according to the promise at last Doth his promise faile for evermore 11. As it is the Lords nature to be gracious to such as come to him in the sense of their unworthinesse so faith layeth hold on him as gracious and will never admit a suggestion of any change in him whatsoever seem to be in his dispensation Hath God forgotten to be gracious this is to faith an absurdity and impossibility 12. The compassions of God toward the miserable when they come before him are like a running fountain that cannot restrain it selfe yet may it seem to be shut up and wrath and displeasure to run in the place thereof when God is pleased to exercise his childe with the sense of wrath against sin but faith will not admit this seeming for a certainty Hath he in anger shut up his tender mercies This is a saying which a Believer must abhorre to give way unto and yet may be assaulted with and brangled and weakened by the tentation of it Ver. 10. And I said This is mine infirmity but I will remember the yeers of the right hand of the most High 11. I will remember the works of the Lord surely I will remember thy wonders of old 12. I will meditate also of all thy works and talk of thy doings In the third place is set down the begun victory of faith wherein the believer checketh himselfe for hearkening so much unto sense for admitting the suggestions of misbelief to come unto a disputation and resolveth to make use of the grounds of faith and of his former comfortable experiences ver 10. and of the wonderful dealing of God with others his Saints before ver 11. and to settle his saith on Gods Word confirmed by his works and to set himselfe to give glory unto God ver 12. Whence learâ—… 1. In the inward exercise of Gods children after a whiles darknesse cometh light after grief comfort and after wrestling cometh victory as here we see 2. The trouble and disquietnesse which cometh from fear of utter rejection from God is from the root of natural unbelief and in lack of the strength of faith This is my infirmity saith he as being now assured that matters were nor as they seemed to him concerning Gods merciful affection to him 3. Weaknesse of saith and fear of utter wrath is a sicknesse whereunto Gods children are subject but a sicknesse whereof they will certainly recover a sicknesse not unto death This is my infirmity 4. Our event from inward trouble and our victory over it doth begin at a right sight of our own weaknesse of our own faults and of a right judging of our selves for them And I said This is my infirmity 5. The remembrance of the experience of former changes which we have found wrought by Gods great power doth serve to make us both patient under a sad condition and hopeful to come out of it I will remember the yeers of the right hand of God 6. Albeiâ—… we do not see how our comfort delivery and event from trouble shall come yet may we finde solid ground to expect that it shall come if we consider aright Gods sovereignty over all creatures that he is most High and the omnipoteney of his right hand and his continuance being the eternal unchangeable one and the same from year to year from age to age I will remember the yeares of the right hand of the most High From this ground he doth expect that he shall have experience yet again of the omnipotency of a Sovereign and constant God working for his consolation 7. When faith beginâ—…th to recover after its infirmty oâ—… sicknesse it will make use of memory medâ—…tation judgement 〈◊〉 speech which were all bound up before I will remember 〈◊〉 and talk 8. We must not think to come out of perplexity out of sense of wrath out of trouble of conscience out of hard exercises of faith by having great consolations high and ravishing joyes of the Spirit at the first hand but must be content to come creeping out of our trouble by litle and litle for here the Psalmist under the deepest sense of Gods displeasure must use all ordinary meanes and wrestle with bitter
to deliver for foure reasons The first because it was his law and words of his mouth directed to his covenanted people ver 1. The next because this doctrine was mysterious and full of â—…id wisdom ver 2. The third because it is an ancient doctrine delivered to the Church of old and transmitted unto them that succeeded ver 3. The fourth because it must be known and transmitted to the succeeding posterity and following generations of the Church for the glory of Gods wonderful working for his Church v. 〈◊〉 Whence learn 1. Such is our dulnesse and slownesse of heart to understand and beleeve what the Lord doth say unto us that we have greâ—… need to be admonished and stirred up to attention and hearing with â—…aith Give eare O my people saith the Spirit by his Prophet 2. The authority of divine doctrine should tie ouâ—… cares to hear it reverently beleevingly and obediently it is the Lords law and the words of his mouth speaking by his Prophet to us Give eare O my People to my law incline your â—…ares to the words of my mouth 3. Albeit the Word of the Lord be plain to the attentive beleever yet to the unattentive misbeleever it is a hid mystery and for this reason we have need to hear attentively and beleevingly I will open my mouth in a parable I will utter dark sayings 4. The Word of the Lord hath true antiquity with it divine doctrine is no new doctrine and for this reason should we hear it attentively and beleevingly I will utter dark sayings of old 5. Albeit the Word of the Lord be a mystery and dark sayings to the misbeleeving multitude of the world yet it is understood received and beleeved by the true members of the Church from age to age therefore the Prophet speaking of himself and of the godly in his time saith of their parables and dark speeches Which we have heard and known and our fathers have told us 6. Those are worthy of the name of Fathers in the Church in relation to posterity who transmit to posterity the truth of God contained in Scripture such as is here set down in this Psalme and this is the only infallible sort of tradition which delivereth to posterity what God delivered to the Prophets or their Predecessors by Scripture such as is the doctrine delivered in this Psalme Which we saith he have heard â—…d known and our fathers have told us we will not hide them from their children 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity which their ancestors had to transmit it unto them and to pay the debt they owe to their faithful Ancestors unto succeeding generations We will not hide them from their children shewing to the generations to come c. 8. The subject matter of sound and saving doctrine is the setting forth of the glory of God in his attributes and wonderful operations for his people Shewing to the generations to come the praises of the Lord and his wonderful works that he bath done Ver. 5. For he established a Testimony in Iacob and appointed a Law in Israel which he commanded our fathers that they should make them known to their children 6. That the generation to come might know them even the children which should be borne who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God but keep his Commandments 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God After the Preface he bringeth forth a notable evidence of the Lords care of his Church in giving them his Scriptures and revealed rule of faith and obedience to be transmitted from one generation to another ver 5 6. that they might have faith and hope in God and obey his commands ver 7. and not be like such of their Predecessors as were rebellious hypocrites and backsliders from their covenanted duties v. 8. Whencelearn 1. One of the chiefest mercies that can be bestowed on a people is the giving of the holy Scriptureâ—… unto them and revealing unto them the way of salvation and of Gods service which he requireth this is put in the first room here For he established a Testimony in Iacob and appointed a Law in Israel 2. Gods words and ordinances appointed in Scripture are witnesses for him of his wisdom power holinesse mercy and justice against such as do not make use thereof and a fixed rule for mens faith and obedience therefore is it said He established a testimony in Iacob and appointed a Law in Israel 3. The Scriptures were not appointed for a rule only to those to whom they were first directed but for the use also of the Church in all ages following which every man must both study to understand and obey himself and also teach his children and those under his charge to understand and obey according to his place he gave a testimony and a law to the fathers That they should make them known to their children thâ—…t the generation to come might know them even the children which should be borne who should arise and declare them to their children 4. The end of revealing and teaching of Gods Word is to beget and increase mens faith in God and dependance upon him as here is set down the Word was to be declared to their children That they might seâ—… their hope in God 5. The way to foster saith and hope in God is to mark and consider and keep in a sanctified memory how God hath alâ—…eady confirmed his Word by his works and by pawnes and pledges both of his power and purpose to perform what he hath said therefore doth he joyne unto the duty of setting their hope in God the duty of not forgetting his works intimating that if his works were forgotten his Word would not be beleeved and faith and hope in God would not remain constantly fixed on God 6. The faith and hope which God craves of his people to be fixed on him is such as may bring forth obedience to his precepts therefore unto hoping in God and not forgetting his works he addeth But keep his Commandments So this is the summe of true religion to have faith in God upon the termes of grace offered unto us through a Redeemer and to hope for and expect the accomplishment of all his promises and to foster our faith and hope by the consideration of what he hath done for his people and uprightly to set our selves to keep his Commandments 7. The example of fathers is not to be followed except wherein they followed the Lord where their practice is not conformable to Gods Word we must not be like them therefore saith he And might not be as their fathers were stubborn 8. This is the natural inclination of corrupt mankinde to go on in our finful
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
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
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
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