A BRIEF EXPLICATION of the First Fifty PSALMS: BY DAVID DICKSON Professor of Divinity in the College of Edinburgh.  PSAL. 106.4. 
Remember me O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance.  
The second Edition corrected.  
Imprimatur, EDMUND CALAMY, Nou. 15. 165●.  
LONDON, Printed by T. M. for THOMAS JOHNSON at the Key in Paul's Churchyard, 1655.   

To the truly Honourable and Religious Ladies, my Lady marquis of Argyle, and my Lady Anne campbel her eldest daughter: Grace and Peace through Jesus Christ.  
IT is the good and wise way of God, in matters concerning this temporal life, to make manifest his bounty and kindness to all men, how unkind and wicked soever they be, and not leave himself without a witness against complainers: But in the matters of salvation, and things which do belong to eternal life, he useth not to extend his special love so largely; for even the external means of saving knowledge are bestowed upon few Nations and People, in comparison of the whole race of mankind, Psal. 147.19, 20. He showeth his word unto Jacob, and his statutes and his judgements unto Israel; he hath not dealt so with any Nation, and as for his judgements they have not known them. And though the people be few to whom the offer of salvation is made, in comparison of the rest of the world; yet are they many in comparison of those who find grace in the eyes of the Lord, to accept the offer of Grace tendered unto them in Christ Jesus; for many are called, but few chosen, Mat. 22.14. And albeit it be true, that Gods calling and election hath place in all ranks and estates of persons, higher and lower, learned or unlearned, rich and poor; yet doth this grace stretch itself to many more of the meaner sort of people then of the wise, wealth and honourable in the world, 1 Cor. 1.26. Ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many Noble are called; but God hath chosen the foolish things in the world, etc. Therefore so much the greater is the favour of God, which your souls have found, most honourable, that you are made some of those few, yea after so comfortable a manner, that the daughter finding herself led by her Mother's hand, in her tender youth unto Christ the Saviour, looketh on her as her mother twice; and the Mother having power and place to draw the veil of her daughters virginal modesty, retiredness, and prudence, which concealeth much of the lustre of accomplishments from the sight of others who stand at a greater distance, doth look upon her notable endowments, and growing graces, as more than a recompense of all the pains sustained in bringing forth, and bestowed upon education of such a plant so well fitted for that which is most desirable in earth and heaven; And thus much I have reason for me to say, not only because it is my part, as I have occasion, to stir up parents to study to have their children timously engaged to the Lord, in hope to have the more early and abundant comfort by them in their own time; but also because I have been witness of the Christian behaviour of both your Ladyships, in no small trial of your faith & patience by the troubles of the times, both public and private, for a number of years together; which experience hath now good use to fit and prepare your honours for a further exercise ●rue believers are subject unto in this life, and for what this present time doth call unto all to be prepared for. This condition being in all ages incident to the godly, should not be looked upon in our time as if some strange thing did befall us: for it is the Lords ordinary way of dealing with his children, by changes of their condition outward and inward, by vicissitudes of straits and outgates, by intercourse of Crosses and Comforts, and by much variety of several conditions, powerfully to train, advance, and settle their faith, and to increase the growth of all graces accompanying salvation in them; for what we cannot conceive at one lesson, because we are dull, he teacheth us by parts, in many & sundry instructions, all tending to bring us to a further measure of humiliation, and self denial on the one hand, and of submission unto God, and faith in Christ on the other hand: And this way of God is made plain by the practice of the Saints, and laid open before us in the book of the Psalms; whereof at this time I have only taken a third part to handle by way of Essay, thereby to find the advice of judicious brethren, how to satisfy, and edify the Reader more in what is behind to be handled, if God be pleased to give further employment and assistance in this service; And this which here is offered to the edification of the Lords people, I have put forth under your Honour's Name, because of your constant affection to the study of the Scriptures, and respect to all the messengers of Truth, and to me for the Truth's cause, for which I will still remain,  
Your Honours much obliged servant in the Gospel. DAVID DICKSON.   

TO The READER.  
CHristian Reader, In this Essay on the Psalms, as in other like pieces, on some other Books of Scripture, sent forth to the world from me, a part of my design is still the same, that hereby I may try, if it may be the Lords will, to stir up some more able instruments to lay open briefly, in this mould, or any other they please better, the chief Doctrines treasured up in the store-house of holy Scripture, whereby the Lords people may be solidly informed in the knowledge, and established in the faith of true Religion, by the most near and immediate way of drawing their light from the fountain of the Lords own word: for this were a mean (as I humbly conceive) to cut off many needless disputes wherewith the world is filled; a mean to refute many errors, which the ignorance of Scripture and of the power of God hath bred and fostered in the Christian Church; a mean to prevent many mistakes wherein wellmeaning zeal doth ofttimes fall, for lack of a brief manuduction into the true sense and intent of places mistaken. And I am not altogether out of hope, that the Lord shall harken to my desire, and set some of his servants on work, ere it be long, to entertain this motion, and to take a share also in the task. Mean time, I pray let my aim and endeavour be acceptable unto thee, and do not take exception that so much is left unsaid upon so pregnant passages of Scripture as I go through briefly, and that so much good matter is hinted at, and past by so quickly; and sometimes so abruptly; nor that the deductions of sundry doctrines from the ground pointed at in the text, are ofttimes not so convincingly cleared as you would; But take this consideration along with thee, That any longer insisting either in explication of the grounds of the Doctrines pointed at in the text, or in amplification of the Doctrines deduced from the grounds, would have marred much the intended brevity of the mould, wherewith both the learned, and such as have less leisure to read longer discourses, possibly will be well pleased; mainly for this cause, that they are not much taken off their studies, or from their other necessary employments, by this manner of writing: And wherewith also charitable censurers, will be content haply when they perceive that in this plainness and brevity, every Reader shall quickly meet with good matter of meditation at least, whereby the smallest grains of sound truth, sown by this means among Readers, may by God's blessing get root, watering, and increase in a good and honest heart: which blessing, that it may be very large, shall be the hearty prayer of,  
Thy Servant in the work of the Gospel, DAVID DICKSON.   

A BRIEF EXPOSITION Of the first Fifty PSALMS.  
ALbeit the Book of the Psalms be not composed after the manner of Human Writings, in some such Method of Parts, as History or Art could possibly prescribe; yet it is so digested in Divine Providence, as the Order it hath, is far better than human Artifice could have given unto it: For the scope of this Book being not only to teach us the Grounds of Divinity, for our information, but also to direct us how to apply saving Doctrines practically to ourself, and to make use thereof for Reformation of our Affections, and Actions, and to help us by the Example of the Practice and Exercise of God's dear Children, to go after their footsteps, being led by this Directory all along, as by the hand unto the fruition of Felicity, in higher and higher Degrees thereof, till we be perfectly possessed of it in Heaven. The Psalms in relation to this scope are so placed, as the first Psalm having divided all men in two Ranks, in order to the way of seeking Felicity, doth give direction to us to choose, not the counsel of the Wicked, but the Word of God for the Rule whereby to walk unto true Blessedness: And the second Psalm giveth us God in Christ for a Captain and Leader to us, who is able to maintain his Church, and all those who shall follow this Rule, against all the Opposition which can be made against them by the Power and Multitude of the wicked, who will not be bound by the bonds and cords (as they esteem) of this Rule of the Lords Law: And the rest of the Psalms do hold forth the Examples of Christ and his Followers, yoked in Conflict with their Persecuters for Righteousness sake; in all Assaults making use of their Covenant with God, and prevailing by his power which upholdeth, di●ecteth, comforteth them in all their Troubles, and giveth victory and delivery unto them out of them all: to the intent that every one who shall choose to be truly blessed in the way prescribed of God (who only can give and maintain Felicity) may resolve and prepare themselves for such a life as the Saints have had in all Generations before them; that is, a life mixed with Crosses and sweet Comforts; a life wherein they shall be put to make use of their faith in God by Prayers, and shall not want for their answer, in due time, matter if joy and Praises to God; a life composed of variety of Godly Exercises, and alternating vicissitudes of Conditions, as the bulk of this Book representeth; but closing as this bundle of Psalms closeth, with six times pure praises, whereunto now and then the Lord frameth the heart of the Believer with joy unspeakable and full of Glory: That endless and uninterrupted thanksgiving and Praise being reserved to the General Assembly and full meeting of Christ, and all his Redeemed ones, at the great day of our Lords second coming.  

PSALM I  
THis Psalm teacheth, that no ungodly man is blessed, but the godly man only, ver. 1, 2. Which is proved by three reasons: The first, because God doth bless the godly even in this life with grace to bring forth good works profitable to themselves and others, in every state of life, ver. 3. But all that the wicked do for making themselves happy, shall be blasted, and found to be mere vanity, ver. 4. Another reason is, because after this life the wicked shall be secluded from the presence of God, and society of the godly at the day of judgement, v. 5. The third reason, confirming both the former, is, because God approveth the way of the godly, and will make the end of the way of the ungodly destruction, ver. 6.  
Ver. 1. BLessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  
2. But his delight is in the law of the Lord, and in his law doth he meditate both day and night.  
FRom the pronouncing of the godly man to be the blessed man, and not the ungodly, Learn 1. Though sin and misery abound among men, yet blessedness may be attained; for God here pronounceth some to be blessed. 2. In relation to the seeking of blessedness, all men, within and without the visible Church, are divided into godly men, that seek to be blessed in God's way; and ungodly men, who seek blessedness, but not in God's way●; for so are they here all ranked. 3. To determine the Question, who is the blessed man, is competent to God only, in whose hand alone it is to make a man blessed; for here he taketh it upon him, to pronounce the godly man to be the blessed man. 4. The ungodly do think themselves very wise in following the counsel of their own heart, and of others like themselves, that they may be blessed; But this is not the way of the blessed man, He walketh not in the counsel of the ungodly. 5. The ungodly do obstinately continue in the course of sinning, but the blessed man, if he be overtaken in a sin, doth not defend his sin, nor persist in it: He standeth not in the way of sinners. 6. The ungodly may come to that height at length, as to mock godliness, as meet folly, and to scorn admonitions and reproofs: But the blessed man doth never harden his heart so, as to mock piety in others, or instruction offered to himself, He sitteth not in the seat of the scornful. 7. The blessed man maketh the word of God in holy Scripture, to be his Counsellor concerning the remedy of sin and misery, and to be the rule to walk by, till his blessedness be perfected; for the Scripture to him, for the obedience of faith, is a Law, and that fenced with supreme authority: It is the Law of the Lord. 8. In that measure that a man is godly and blessed, he maketh the word of God, which holdeth forth the way of reconciliation with God, through the Messiah, Christ, the way of growing in communion with God through him, the matter of his chief delight, and contentment; His delight is in the Law of the Lord. 9 In that measure that a man delighteth in the Law of the Lord, he verseth himself therein upon all occasions. In his Law doth he meditate day and night.  
Ver. 3. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither, and whatsoever he doth shall prospero.  
Ver. 4. The ungodly are not so: but are like the chaff which the wind driveth away.  
This is the first reason proving the Godly man to be the only Blessed man, and not the ungodly: Hence learn, 1. In that measure a man studieth holy Communion with God, by delighting and meditating in his word, he shall be fixed and furnished with the influence of Grace from Christ, for the entertaining of Spiritual Life in him; He shall be like a tree planted by the rivers of water. 2. The man that maketh the word of God his delight, shall be made fruitful in every good work, as opportunity is offered to him; He shall be like the tree that bringeth forth his fruit in his season. 3. This man shall be enabled to bear out a holy profession of his faith in, and obedience to God, in adversity, as well as in prosperity: His leaf also shall not wither. 4. Whatsoever Duty or Service to God this man goeth about, shall not want the assistance of God, nor success, nor acceptance at his hands; Whatsoever he doth shall prospero. 5. The ungodly man (whatsoever he may seem to be before the world) yet he is destitute of all Spiritual Life, and alien from the fellowship of God's grace, unfit for every good work, ready when tempted hard, to quit his sergeant profession of Religion, and is cursed in all that he doth; for what the blessed Godly man is here said to be, the wicked is the contrary; The ungodly are not so. 6. Whatsoever appearance of godliness, or temporal prosperity, or hope of happiness the ungodly man seemeth to have, it shall be found but counterfeit, and shall stand him in no stead in his greatest need▪ The ungodly are like the chaff which the wind bloweth away.  Ver. 5. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the righteous. 
The second reason proving the Godly man to be the Blessed man, and not the ungodly, is a consequence of the first: Whence learn, 1. Not only shall all that the ungodly man soweth to his fleshly Felicity, prove chaff; but also for his pains he shall answer to God in the day of judgement, and there be condemned; for it is said, Therefore the ungodly shall not stand in the judgement. 2. Howsoever the Godly cann●● enjoy one another's fellowship in this life, for many reasons; yet at last they shall meet in a general Assembly of all Saints, in the full fellowship of God; for there is a day of Judgement to be, wherein they shall stand, and not be casten or condemned, but shall be fully absolved, and remain in the standing Congregation of the Righteous. 3. Albeit now the ungodly and godly do live together, mixed in one Kingdom, City, Incorporation, visible Church, Family, and Bed, possibly, yet there shall be a perfect separation at last, of the one from the other; for sinners (or servants of sin) shall not stand in the Congregation of the Righteous.  Ver. 6. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish. 
The third reason confirmeth the former two: Whence learn, 1. Albeit there be no man that liveth and sinneth not, yet the godly man, being justified by faith, and careful to bring forth the fruits of faith, is not a sinner in God's esteem; for he is here called Righteous. 2. However there be many imperfections and failings of the Godly man's actions, yet the course he keepeth, and way which he endeavoureth to walk in, is holy and acceptable to God; For the Lord knoweth, or approveth the way of the Righteous. 3. Let the men of this world please themselves, and applaud one another in their Godless carriage; yet the end of their course shall be everlasting destruction; for the way of the ungodly shall perish.   

PSAL. II.  
That this Psalm doth mainly, if not only, concern Christ, appeareth by this, That it hath not so much as David's name in the inscription, albeit he did write it: and by Act. 4.25, 26. where it is appropriate to Christ. This Psalm hath two parts; in the former is set down the stability of Christ's Kingdom, against all the enemies thereof, ver. 1, 2, 3. First, Because God the Father taketh part with his Son, against all his enemies, and will establish Christ's Kingdom, maugre them all, ver. 4, 5, 6. Secondly, Because in the Covenant of Redemption, the Father hath promised to the Son enlargement of his Kingdom, and victory over all his enemies, ver. 7, 8, 9 In the latter part of the Psalm the Prophet delivereth the use of this Doctrine in an exhortation to great and small, to repent of their sins, and to believe in Christ, ver. 10, 11, 12.  
Ver. 1. WHy do the Heathen rage, and the people imagine a vain thing?  
2 The Kings of the earth set themselves, and the Rulers take counsel together, against the Lord, and against his Anointed, saying,  
3 Let us break their bands asunder, and cast away their cords from us▪  
THe Prophet showeth, That in vain shall Christ's enemies oppose his Kingdom: Whence learn, 1. Thae the ungodly world being strangers from the life of God, are incensed in a mad mood against the Church and Kingdom of Christ in the world, The heathen rage, saith he, to wit, against the Visible Government of Christ in his Visible Church, as appeareth ver. 2, 3. 2. Their Opposition is altogether unjust, without cause, and reasonless; for being asked, they cannot render a reason Why? 3. Though Christs' Enemies promise to themselves success in their opposition to Christ, and that they shall surely overturn his Kingdom, yet shall their imaginations prove folly; they shall not prevail, for they imagine a vain thing, which is impossible to be effectuate. 4. The chief Instruments that Satan stirreth up against Christ, to be Heads and Leaders to Heathen and godless people in opposing and persecuting Christ's Kingdom and Church, are the Magistrates, Rulers, and Statesmen, that he may colour his malice with the shadow of Authority and Law; For the Kings of the earth and Rulers set themselves, to wit, in opposition to him. 5. In this attempt the great ones among men agree more easily together, then in any thing else; they fix their resolutions, communicate their counsels, and conjoin their power; The Kings of the earth set themselves, and the Rulers take counsel together. 6. Howsoever the Persecuters of the Church conceive themselves not to oppose God, but men only, when they trouble his people and servants for Righteousness, yet because the Quarrel is the Lords, therefore their opposition is declared here to be against the Lord, and his Anointed, or his Christ, who is distinguished here from the Lord, in regard of his Incarnation, Mediation, and Offices, being otherwise, in respect of his Godhead, one in Essence with the Father and the Holy Spirit. 7. Though the Law and Ordinances of God be most Holy, most Equitable, most Harmless, yea, also most profitable; yet the wicked esteem of them, as they call them here, Bands and Cords, because they kerb and cross their carnal Wisdom and Licentiousness of life. 8. It is not enough to the wicked to disobey and reject the Law and ordinances of Christ, for their own part, but they will also have them abolished, that God in Christ should not have a Church at all, at least in their bounds, or where they have power; Let us break their bands asunder, and cast away their cords from us.  
Ver. 4. He that sitteth in the Heavens shall laugh: the LORD shall have them in derision.  
5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.  
6. Yet have I set my King upon my holy hill of Zion.  
The first reason of the stability of Christ's Kingdom is, because God scorneth men's opposing thereof, and will vex his enemies, and settle Christ's Kingdom in his visible Church, in the sight of his enemies: Hence learn, 1. Though the Church visible, and the Ordinances of Christ be among the feet of Potentates, and Christ's subjects want wisdom and power on earth, to defend themselves, yet their maintainer is omnipotent God, judge over all, even he that sitteth in Heaven. 2. All the devices and conspiracies of men against Christ's Kingdom, (how terrible soever to God's people) are but ridiculous and foolish attempts in God's sight; The King that sitteth in heaven, shall laugh at them all, and expose them to mockery before men: He shall have them in derision. 3. After the Lord hath made manifest the intent of his enemies, and brought their foolish and mad purposes to light, he will not fail to manifest his mind, and just indignation against them; for, then shall he speak to them in his wrath. 4. The Lord hath his appointed time wherein he will arise, and vex the enemies of his Church, partly by disappointing them of their hopes, and partly by inflicting sore plagues upon them; Then shall he vex them in his sore displeasure. 5. When the Lord ariseth to judge the enemies of his Church, then doth he give a further manifestation of his purpose to establish his Church, and the visible Kingdom of Christ in the World, maugre all opposition: Yet have I s●t my King upon my holy hill of Zion▪ 6. Though all Kings and Kingdoms belong unto the Lord, yet he owneth the Church (represented by the hill of Zion▪ and he owneth his Son Christ the King thereof, in a special manner, as his peculiar property, wherein he glorieth more than in all his works; therefore saith he, I have set my King upon my holy Hill; this is the Speech of God the Father, speaking by his Spirit in the Prophet concerning Christ his Son.  
V. 7. I will declare the Decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee.  
8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession.  
The second reason of the stability of Christ's Kingdom is, the decreed agreement between God the Father and the 〈◊〉, in the Covenant of Redemption; some Articles whereof Christ by his Prophet doth here reveal; for this is the speech of Christ the Son of God, to be incarnate, speaking by his spirit, concerning the stability of the Church, and his Kingdom over it: Whence we learn. 1. The faith of the Saints, in time of the persecution of the Church, may, and should rest persuaded of the stability of the Church, and of Christ's Kingdom in it, because it is grounded upon the mysterious and unchangeable decree of God, which here is brought to light, I will declare the decree, saith Christ, not as yet incarnate. 2. It is Christ's office as Prophet, to reveal the secret counsel of the Trinity, being the substantial Word of the Father; and who before the world was created, was with God, and was God, john 1.1, 2. I will declare the decree, saith the Son of God. 3. The Son of God as he is a person, concurring in the decree of establishing of the Church, and Kingdom of God in it, against all opposition; So is he party contracter in the Covenant of Redemption: And as he is the promiser, and undertaker to pay the price of the Redemption of his people; so also is he the receiver of promises, made in favour of his Church and Kingdom: It is he to whom the Father directeth his promise concerning his Church, first and immediately; for the Son in declaring the decree, saith, The Lord said to me. 4. It is one of the Articles of the Covenant of Redemption, That the promised seed of the woman, the Redeemer of his people, the promised seed of Abrah●m, the Messiah and Saviour of the Elect, the promised son of David, and true King of Israel after his incarnation, shall not be disowned of the Father; But in and after his deepest humiliation and sufferings, as he shall be, and remain really the very Son of God, so shall he really at the set day, be acknowledged by the Father, to be the only begotten Son of God; which day, is the day of Resurrection of Jesus Christ from the dead, as the Apostle, Rom. 1.4. doth teach us, saying, He was declared to be the Son of God with power by the resurrection from the dead; For the Resurrection of Jesus Christ was a real speech, saying to Christ in the audience of all the world, in effect as much as, I declare thee this day to be my Son, my only begotten Son, one in substance with me eternally. 5. The declaration of the decree of manifesting of Christ to be the Son of God, is a sufficient demonstration of the impregnable stability of the Church, maugre all the opposition of all the power in the world; for to this very end is the decree of revealing Christ to be the Son of God▪ here declared. Thou art my Son whom I have bogotten, is proof abundant; for this is the Rock whereupon Christ undertaketh to build his Church, against which the gates of hell shall not prevail, Mat. 16.16.18. and who is he that overcometh the world, saith john, save he that believeth that Christ is the Son of God? 1 john 5.5. 6. Another article of the Covenant of Redemption here declared is, That after Christ's Resurrection, and declaration of his formerly overclouded Godhead, he should continue in the office of his mediation, and intercession; and by virtue of his paid ransom of Redemption, call for the enlargement of his purchased Kingdom among the Gentiles; for this is the Father's compact with the Son, saying, Ask of me, and I will give thee the Heathen. 7. The opposition which the world shall make to the Kingdom of Christ, shall not hinder the enlargement and spreading thereof; but by the intercession of Jesus Christ, the Heathen shall be his inheritance, and the uttermost parts of the earth his possession; not his by a short tack, or lease for some few years, but a lasting inheritance, and constant possession. 8. The necessity of prayer is pointed out to all the Lords people by this, that the possession of the purchase which our Lord hath made by his precious blood, is to be drawn forth by a sort of Prayer and Intercession suitable to Christ's person; Ask of me, saith the Father, and I will give thee the Heathen, etc.  9 Thou shalt break them with a rod of Iron, thou shalt dash them in pieces like a Potter's Vessel. 
A third Article of the covenant of Redemption, is, a promise made to Christ, of full victory over all his, and his Church's enemies, ver. 9 Wherein observe, 1. That Christ shall not want enemies, who will not only for their own parts, refuse salvation offered by him, and subjection to be given to him; but also will oppose him, and make head against him, till he destroy them; for these Kings and Rulers spoken of ver. 2, 3, will not cease, till he break them, and dash them in pic●es; and these are here understo●●, as repeated from ver. 1, 2, 3.  
2. Though Christ's Church be weak and unable to help itself against persecution, yet Christ will own the quarrel, and fight against all the enemies thereof himself, whereunto he is sufficiently furnished, for he shall break them in pieces with an Iron rod. 3. Though the enemies be numerous and strong, being compared with the godly, whom they do persecute, yet compared with Christ, or looked upon by him, they are but weak, brittle, and naughty things. Thou shalt dash them in pieces as a potter's vessel.  
Ver. 10. Be wise now therefore, O ye Kings: be instructed, ye judges of the earth.  
11. Serve the Lord with fear, and rejoice with trembling.  
12 Kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him.  
This is the later part of the Psalm, wherein the uses of the former Doctrine are set down. Whence learn, 1. The more clear advertisement is given concerning the sin and danger of opposing of Christ's Kingdom, cause, work or people; the more wary should all men be, and namely Potentates, as they love their places or souls, to eschew this evil; for he hath said, Be wise now therefore, O ye Kings and judges of the Earth. 2. Though it may seem wisdom to make and execute laws in prejudice of Christ, and his cause, rather than vent their malice without a pretence; yet it is more wisdom to cease from opposition, and take laws from Christ; for so the Lord doth reckon, saying, Be wise now therefore, and instructed. 3. If any be guilty of this sin, and not as yet smitten for it, the goodness of God offereth to him mercy in time, and steppeth in timously to take off the snares of flatterers, who use to harden men, and especially great men, in this sin: Be wise now, saith the Lord, O ye Kings. 4. It is no disparagement to the greatest Monarches (but a mean for them to eschew the wrath of God) to be subject to Christ Jesus, to stand in awe of him, to submit themselves to him, and promove his service to their power; for the command to all, and to them in special, is, Serve the Lord in fear. 5. As there is matter of fear to Christ's Subjects, lest they provoke him; for there is matter of rejoicing for them to be under his Government, and these two affections may well consist in his service: Rejoice in trembling: yea there is no right rejoicing in any thing without-some mixture of fear to offend him. 6. Because Christ Jesus the Son of God, is a lovely King, bringing Righte●eousnesse and Eternal life to all his true subjects, he should be submitted unto, and embraced (when he offereth grace) very heartily: To this end, Kiss the Son, or do him homage, is added; for to kiss is a sign of religious adoration, Host 13.2. and a sign of homage and hearty subjection, 1 Sam. 10.1. 7. Where grace offered by Christ Jesus is refused, the refusing of mercy shall procure more anger than all former sins; kiss the Son lest he be angry. 8. When Christ taketh a refusal of a man, to whom grace is offered, wrathwil follow, to the cutting off of the refuser from all means of happiness, both temporal, which he hunteth after; and eternal, which is offered in Christ unto him, and to the bringing upon him u●ter perdition; for it is said, Kiss the Son lest he be angry, and ye perish from the way of all possible salvation. 9 Unspeakable must the wrath of God ●e, when it is kindled fully, since perdition may come upon the kindling of it but a little. 10. Remission of sin, delivery from Wrath, communion with God, and life everlasting, are the fruits of embracing of Christ, of closing in Covenant with Christ, and resting on Christ; For, blessed are all they that put their trust in him.   

PSALM III. A Psalm of David when he fled from Absolom his son.  
This Psalm holdeth forth a notable proof & benefit of faith in David's experience; who when his own son Absolom rebelled against him, and forced him to flee for fear of his life, did first lay before the Lord his pitiful condition, ver. 1, 2. Secondly, He settled his faith on God, prayed, and obtained a comfortable answer, was quiet and refreshed in soul and body, and made confident against all fears possible, ver. 3, 4, 5, 6. Thirdly, He continueth in prayer, confirming his faith from former experience, ver. 7. And lastly, he giveth forth the use of his experience to the Church's edification in a general doctrine. ver. 8  
FRom the Inscription, learn, 1. How great calamity may befall the best of God's children, and that from those persons, from whom they could least expect to be troubled: for David was deserted of his own subjects, and chased from his Palace and royal State by his own son Absolom. 2. Although the Lord do not follow the sins of his children with vindictive justice, yet by the sharp rods of fatherly correction▪ he can make his own children, and all the beholders of their scandalous sins, see how bitter a thing it is to provoke him to wrath, as once David did. 3. Even when sin hath drawn on judgement, God must be dealt with for relief, no less then if it had been sent for trial only; as David doth in the case of the correcting and purging of the pollution of his family, by the insurrection of his Son against him.  
Ver. 1. LOrd, how are they increased that trouble me? many are they that rise up against me.  
2. Many there be which say of my my soul▪ There is no help for him in God.  
FRom his laying before God his pitiful condition: Learn 1. The man who believeth in God, hath an advantage above whatsoever any ungodly man can have in the time of trouble: he hath the Lord to go unto for comfort and relief, of whose kindness he may make use, as David did here, laying out his trouble before him, and saying, Lord, how are they increased that trouble me? etc. 2. The world counteth a man's case desperate, when they see no worldly help for him. Many say, there is no help for him in God. 3. Merciless beholders of the corrections of God's children for their sins, think and say also oft times, that God is following them with vindictive justice, and is destroying them both in regard of their souls and bodies, etc. without mind of mercy to them. Many say of my soul, there is no help for him in God. 4. Tentation to despair of relief, doth accompany unexpected and sad troubles; and this is more grievous than the trouble itself: Therefore David presenteth this tentation before God in the last room, as the heaviest part of his exercise, with a note of uplifting the mind and voice. Selah.  Ver. 3. But thou O Lord, art a shield for me, my glory, and the lifter up of mine head. 
In the second place he showeth how he made use of faith in prayer; and what fruit he received thereby: Whence learn, 1. The nature of true faith is to draw the more near to God, the more it be driven from him, Many say, no help in God; but thou art my shield. 2. God is a counter-comfort in all calamity, our shield in danger, our glory in shame, the lifter up of our head in dejection. 3. As there is relief in God out of all evil, so faith seeth in God sufficient help from all evil, and in special that the sword of the enemy cannot be so near, but he can interpose himself, as a shield to ward off the blow: But thou O Lord, art a shield round about me, etc. yea, faith seeth in God matter of rejoicing and gloriation in the midst of all the shame and disgrace which men can cast upon the believer, and can make a man say to God, Thou art my glory. In a word, faith seeth goodness and power in God to raise the believer out of the lowest condition wherein he can be: Thou art the lifter up of my head.  
Ver. 4. ay▪ cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.  
5. I laid me down and slept; I awaked, for the Lord sustained me.  
6. I will not be afraid of ten thousands of people that have set themselves against me round about.  
From the exercise of faith, and the fruits of it in these three verses: Learn, 1. The conscience of seeking God by prayer is an ease to a man, not only for the time present, while he is in prayer pouring out his heart; but refreshful also, when 'tis looked back upon: therefore by way of gratulation saith David here, I cried to the Lord. 2. Faith in a straight stirreth up affection and earnestness in prayer, and maketh the whole man to be taken up about it: I cried to the Lord with my voice, saith he. 3. The prayer of faith shall not want an answer, and the return thereof is worthy to be attended and marked, when it is obtained; I cried, and be heard me. 4. The prayer of faith trusteth God in Christ, as the propitiatory and mercy seat, and seeketh audience and answer only for Christ's cause, whose sacrifice, and mediation, and benefits were shadowed forth in the Tabernacle: And the reliever, as he should take heed that his prayer go up to God through Christ, so should he observe how it is answered and returned also through Christ, represented▪ by the Ark in the Tabernacle, pitched on the holy hill of Zion: He heard me also out of his holy Hill. 5. In the greatest extremity of danger, a believer may have his mind quieted, and his body refreshed also, after that in faith he hath had his recourse to God, and hath casten his care upon him: I laid me down and slept, I awaked. 6. The quietness and settledness of a man's heart by faith in God, is another sort of work then the natural resolution of manly courage; for it is the gracious operation of God's spirit upholding a man above nature, and therefore God ought to have all the glory of it: The Lord sustained me. 7. When the Lord will answer the believer to his comfort, he can not only satisfy him in the particular which he prayeth for, but also furnish him with confidence against whatsoever evil can be apprehended by him for time to come: I will not be afraid of Millions of people, that have set themselves against me round about. 8. When faith finds itself welcome to God, 'tis able to give a defiance to all adversaries; more or fewer, weaker or stronger enemies, all are alike despised: I will not be afraid of thousands of people.  Ver. 7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek bone: thou hast broken the teeth of the ungodly. 
In the third place he continueth to pray against the evil, which might thereafter follow: Whence Learn, 1. Faith in God is not a bragger, nor confident in the man's own strength, or imagination; but humbly dependeth on God, and continueth in prayer, so long as the danger remaineth; as David doth here, after delivery received. 2. The covenant of grace, wherein the believer is entered with God, furnisheth him with confident prayer, and hope of salvation: Save me, O my God. 3. When faith is fixed upon God covenanted, then bygone experiences do come up as pinnings in the bigging of a wall, to bolster it up, and confirm ●t; For thou hast smitten all my enemies upon the cheeke-bone, thou hast broken the teeth of the ungodly. 4. God smites the pride of persecuters with a shameful stroke, and their beastly cruelty, with breaking their power; Thou hast smitten mine enemies on the cheekbone, thou hast broken the teeth of the ungodly.  Vers. 8. Salvation belongeth unto the Lord: thy blessing is upon thy people. Selah. 
From the last part of the Psalm, wherein he giveth forth from his own experience a general Doctrine, for the comfort of all the Lords people, Learn 1. The use of the experience of the Godly, should be the confirmation of the faith of all others, as well as of their own: as here is seen. 2. The fruit of the Lords putting his own in straits, is to make them and all men see, that he hath ways of deliverance, more than they know of▪ and that he will save his own, when men do count their case desperate: For, Salvation belongeth to the Lord. 3. Whatsoever mixture his people do find of crosses and comforts, or vicissitude of danger and delivery, adversity or prosperity, still the course of blessing of them standeth, which now and then they are forced to acknowledge to the Lord: Thy blessing is upon thy people.   

PSAL. IU. To the chief Musician on Neginoth. A Psalm of David.  
Another experience of David, as an example of a Christian sufferer, unjustly persecuted and scorned for his piety by his profane enemies, such as Saul, and his Courtiers were: wherein first he setteth down his prayer, ver. 1. Then being comforted in God, he insulteth over his enemies, and glorieth in God's favour, ver. 2, 3. Thirdly he exhorteth his enemies to repentance, and faith in God, ver. 4, 5. Fourthly, He preferreth the blessedness of his estate above whatsoever the worldly man can enjoy, ver. 6, 7, 8.  
FRom the Inscription of this Psalm, which is the first wherein mention is made of the chief Musicians, or musical instruments: Learn 1. The praise of God, and the joy of his Spirit, allowed on his people, do surpass all expression which the voice of words can make; for this was signified by the plurality, and diversity of musical instruments, (some of them sounding by being beaten, some of them by being blown,) superadded to the voice of singing in the praedagogie of Moses. 2. Albeit the ceremonial, figurative, and religious use of musical instruments be gone, with the rest of the levitical shadows, (the natural use of them still remaining:) yet the vocal singing of Psalms in the Church is not taken away, as the practice and doctrine of Christ and his Apostles makes evident; and so the voice of a Musician in the public worship still is useful. 3. The Psalms are to be made use of with discretion, as the matter of the Psalm, and edification of the worshippers doth require. And in the public, it is the called Minister of the Congregation his place, to order this part of the worship with the rest; for this the direction of the Psalms, To the chief Musician, giveth ground.  Ver. 1. HEar me when I call, O God of my righteousness: thou hast enlarged me when I was in distress, have mercy upon me, and hear my prayer. 
FRom his prayer, Learn, 1. Though there be many and divers troubles of the godly, yet there is but one God to give comfort and relief, and one way to draw it from God; to wit, by prayer in faith, Hear me when I call. 2. Albeit the conscience of much sin be opposed to the prayer of the believer, yet the everlasting righteousness of faith, (whereof the Lord is God, Author, and maintainer for ever) doth open the way to the suppliant, specially when he cometh to God in a righteous cause, Hear me, O God of my righteousness. 3. Acknowledgement of bypast mercies in former experience is a good preparation for a new mercy, and a mean to strengthen our faith to receive it, Thou hast enlarged me when I was in distress, have mercy upon me, and hear my prayer. 4. Faith is a good Orator, and a noble Disputer in a straight; it can reason from God's readiness to hear, Hear me when I call O God. And from the everlasting righteousness given to the man, in the justification of his person, O God of my righteousness: and from God's constant justice in defending the righteousness of his servants cause, O God of my righteousness: and from both present distresses, and those that are bypast, wherein he hath been: and from bygone mercies received, Thou hast enlarged me when I was in distress: and from God's grace, which is able to answer all objections from the man's unworthiness, or ill-deserving: Have mercy upon me, and hear my prayer.  
Ver. 2. O ye sons of men, how long will ye turn my golry into shame? how long will ye love vanity and seek after leasing. Selah.  
3. But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him.  
In the next place, after comfort received, he triumpheth in God's good will over all his enemies. Whence learn, 1. Though a godly man, when he is both persecuted for righteousness, and mocked for his piety, may hang his head in his trouble for a little, till he goes to God with his complaint; yet after that he is comforted, he will be able to speak a word to his mockers, and holily to insult over them, time about; as after prayer, David here turneth him to speak to the sons of men. 2. Mockers of piety, when pious men are under affliction, do bewray themselves to be still in the state of nature, and destitute for the present of the Spirit of regeneration: For David calleth them, in relation to their sinful condition, O ye sons of men. 3. Though faith in God, and calling on him in trouble, and innocency of life under persecution, be the highest commendation, and glory of a man; yet the wicked, (though oft convinced of God's goodness to such persons) do not stand to reproach piety, as a matter of scorn, so oft as God doth suffer the godly to fall in calamity. How long will ye turn my glory into shame? 4. Mere natural men cannot be made wise, neither by the word of God, nor by experience in their own, and others persons, to consider that things of this earth, as temporary riches, honour, and pleasure, are nothing but vanity, and deceiving lies, which promise something, and pay nothing but vexation of spirit, because of guiltiness and misery following upon the abuse of them. How long will ye love vanity, and seek after leasing? 5. The most satisfactory revenge, which the godly can desire of their persecuters and mockers, is, to have them turn converts, to have them recalled from the vanity of their way, and brought to a right understanding of what concerneth their salvation, whereunto the godly are ready to offer themselves admonishers of them, and instructers, as here the Prophet doth, O ye Sons of men, how long? etc. But know, etc. 6. The cause of the world's despising of piety in the persons of God's afflicted children, is the gross ignorance of the precious privileges of the Lords sincere servants: the world cannot think that the godly in the midst of their calamities are Gods peculiar jewels, chosen and called out of the world, for honouring of God; admitted to fellowship with God in this life, and appointed to dwell with him for ever. Therefore, know, saith David, as speaking to ignorants, That God hath set apart for himself, him that is godly. 7. This is one of the privileges of the godly, that how oft soever they are put to their prayers, by ●ouble or tentation, so oft they get audience, upholding, comfort, and delivery; as their crosses do abound, so do their consolations; as the Prophet testifieth, saying, The Lord will hear me when I call upon him. 8. The experience of one of the Saints concerning the verity of God's promises, of the certainty of the written privileges of the Lords people, is a sufficient proof of the right which all his children have unto, and ground of hope for their partaking in the same mercies in their need; therefore David, to prove his general doctrine▪ set down in the first part of the verse, he saith, The Lord will hear me when I call unto him.  
Ver. 4. Stand in awe and sin not, common with our own heart upon your bed, and be stil. Selah.  
5. Offer the sacrifices of righteousness, and put your trust in the Lord.  
In the third place, he exhorteth his enemies to repentance and faith God; wherein as he laid down the course which they should keep, to wit, to have their judgement well informed in the principles of Religion, in the former verse; so here in this verse he will have their heart and affections reform: and in the following verse he will have their actions also reform in relation to the duties of the first and second Teble, and their actions to flow from their faith in God. Whence learn, 1. Repentance is not real and sound, till the heart be affected with the sense of sin bypast, and fear of sinning hereafter, and be brought in subjection under the dreadful Majesty of God: therefore after instruction, ver. 2, 3. He saith here, Stand in awe and sin not. 2. The mean prescribed of God for to make the heart sensible of its condition, is the serious and daily examination of the conscience, posing it to answer all interrogatories concerning the man's conformity to God's law, and that in secret, in the night, without distraction: for a man had need to have his wits about him, when he goeth to examine a deceitful thief: to this purpose saith he, Common with your hearts on your beds. 3. The fruit of daily, serious examination of the conscience, concerning sin committed, is, to make a man humble, quiet, and submissive to the Lord: this he insinuateth in foretelling them that thus they shall be still, or silent, not opening the mouth to excuse their sins, or to mock the godly. As for reformation of their lives in relation to the law of God, ver. 5. He teacheth, 1. That the formal discharge of the external ceremonies of Religion will not prove a man to be a true convert, or a sincere penitent; but the true sacrifice of Christ's obedience unto the death, signified by the external sacrifices, must be looked unto; and the sacrifice of thanksgiving and well doing, and the dedication of the whole man to the service of God, must testify the truth of repentance. Therefore in opposition to the external ceremonial sacrifice, he commandeth to offer the sacrifices of righteousness. 2. When a penitent hath for evidencing the sincerity of his turning to God, brought forth fruit suitable to repentance, he must not lay weight upon his works, but lay all his confidence upon God's free grace, who justifieth the true convert by faith only: Therefore, after commanding them to offer the scrifices of righteousness, he directeth them, saying, Put your trust in the Lord.  
Ver. 6. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us.  
7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.  
8. I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety.  
In the last place he commendeth his own blessed estate, and to enforce the former ehxortation, he compareth the happiness which the worldling doth seek after, with the spiritual joy which is granted to the godly, and prefereth the last far before the other. Hence learn. 1. The blind worldlings, ignorant of what is truly good, are taken with insatiable wishing, and seeking for some earthly thing, whereby they conceive they may be happy. Of those speaketh he, saying, There be many that say, Who will show us any good 2. The truly godly join one with another, in seeking? their felicity in God's favour, and in the sense of his reconciliation, and not in seeking the worldly man's choice: for in the opposition to the worldlings wishes, David with the rest of the godly, faith, Lord, lift thou up the light of thy countenance upon us. 3. The comfort of God's Spirit, and sense of a man's reconciliation with God in Christ, is greater than any worldly joy can be, and is able to supply the want of riches, honours, and pleasures worldly, and to season, yea and swallow up the sense of poverty, disgrace, and whatsoever other evil. This David testifieth by his own experience, saying, Thou hast put gladness in my heart, more than in the time that their corn and wine increased. 4. Faith in God, as it bringeth joy, so also peace unspeakable, and passing understanding, in the midst of trouble: This David's experience teacheth also, I will both lay me down in peace and sleep, notwithstanding of all the oppositions the sons of men made unto him. 5. Whether God do give means of safety, or none at all which can be seen, preservation and safety is his gift, and the making a man observe the benefit of preservation is another gift also: wherefore, David giveth the glory of both unto God, Thou only makest me dwell in safety.   

PSAL. V. To the chief Musician upon Nehiloth. A Psalm of David.  
David as a type of Christ, and one of the number of his afflicted followers, set forth in his affliction, as an example of exercise to others in after ages, doth pray for himself, and against his Enemies, using sundry arguments to strengthen himself in his hope to be heard: First, from the grace of God bestowed on himself to use the means, ver. 1.2, 3. Secondly, From the justice of God against his wicked enemies, ver. 4, 5, 6. Thirdly, From his own steadfast purpose and desire to continue in God's service, and to walk so uprightly, as the enemy shall not have advantage of him by his miscarriage, ver. 7▪ 8. Fourthly, From the ripeness of sin in his adversaries, which did prepare them for sudden destruction, ver. 9, 10. Fifthly, From the certain hope of joy, and defence, and spiritual Blessing to be bestowed on himself and all believers, out of the free love and favour of God toward them, ver. 11, 12.  
Ver. 1. GIve ear to my words, O Lord, consider my meditation.  
2. Harken unto the voice of my cry, my King and my God: for unto thee will I pray.  
3▪ My voice shalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and will look up.  
In his strengthening of his hope to be heard, from the grace of God bestowed on him, to use the means for obtaining a good answer, Learn, 1. When the Lord giveth us a mouth to speak to him, there is ground of hope he will grant an ear to us; for so reasoneth David, Give ear to my words, O Lord. 2. In time of trouble, the heart hath more to say to God, than words can utter; and what a man cannot express, the Lord will take knowledge of it, no less then of his words; This the prophet hopeth for, saying, Consider my meditation. 3. When extremity of danger forceth a way to the Lord, the believers necessity hath a voice, louder than his expressed words, and whereunto the Lord will give ear; harken to the voice of my cry. 4. It is a point of spiritual wisdom for the help of our faith, to take hold of those relations we have to God, whereby we may expect what we pray for, as David doth here, when we would have protection and delivery, saying; My King, & my God. 5. Faith knoweth no other to pray unto for help, save God alone, nor any other way to be helped, save by perseverance in prayer; For unto thee will I pray, saith he. 6. Resolved Importunity in prayer must be joined with taking hold of the first and fittest opportunity offered for prayer: My voice shalt thou hear in the morning, O Lord, saith he. 7. Calling on God in trouble, with dependence on him, doth give hope of audience, and delivery by him, by way of a convincing Syllogism, whereof the promise of delivery made to such as call on the name of the Lord in the day of trouble, is the first proposition; the conscience of resolved calling on him maketh the assumption or second proposition; and faith concludeth the expection of deliverance; for the prophets reasoning is this in effect, whosoever they be, that pray to the Lord in their trouble, thou wilt hear them: But I do pray to thee, and do resolve to continue praying: Therefore thou O Lord wilt hear me.  
V. 4. For thou art not a God that hast pleasure in wickedness: neither shall evil dwell with thee.  
5. The foolish shall not stand in thy sight: thou hatest all workers of iniquity.  
6. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.  
In the second place, he reasoneth from the justice of God against his enemies: Whence learn, 1. The worst qualities in the adversaries of the Godly, doth furnish good matter of Faith and Hope to the believer to be rid of them: for this use doth David make of the wickedness of his enemies in these three verses. 2. Such as take pleasure in sin, God cannot take pleasure in them: Thou art not a God, saith he, that hast pleasure in wickedness: And such as will not part with sin, God shall separate them from his company; for it is said, Neither shall evil dwell with thee. 3. Let wicked men seem never so wise Politicians among men, yet shall they be found mad fools before God, selling heaven for trifles of the earth, holding war with the Almighty, and running upon their own destruction in their self-pleasing dreams, to the loss of their life and state, temporal and eternal. For the foolish (saith he) shall not stand in thy sight. 4. Such as make iniquity their work, shall have the effects of God's hatred for their wages: for Thou hatest all the workers of iniquity. 5. The enemies of God's people, whiles by slanders and lies they murder the innocent, do draw upon themselves swift damnation from God: Thou shalt destroy them that speak leasing, saith he. 6. Falshood and cruelty which are the characters of the foes of the godly, are abomination to the Lord, which he cannot endure: Thou wilt abhor the bloody and deceitful man.  
Vers. 7. But as for me, I will come into thy house, in the multitude of thy mercies: and in thy fear will I worship toward thy holy Temple.  
8. Led me, O Lord, in thy righteousness, because of mine enemeiss, make thy way strait before my face.  
In the third place, he resolveth that what ever the enemy shall do, he will walk as God hath commanded him: with resolution to serve God in sincerity, as also a profession of hope to enjoy the society of his Saints in God's publicst● Worship: and to this end he prayeth he may be kept strait in his walking, that the enemy might have nothing wherewith to reproach him. Hence Learn, 1. Though the Godly want not the conscience of their own sins, when they speak of the sins of their enemies, yet there is a difference between them and the wicked, in respect the Godly are humbled in the sense of their sins, are brought to the acknowledgement of their need of mercy, and do 〈◊〉 to God for having mercy, and to the multitudes of mercies, as they see the multitude of their sins: and therefore saith he of himself, in opposition to the wicked, But as for me, I will come into thy house, in the multude of thy mercies. 2. The faith which the godly have in the mercies of God, doth encourage them to follow the service of God; and in some cases doth give them hope to be loosed from the restraints which do hinder them from enjoying the public Ordinances: I will come into thy house, in the multitude of thy mercies. 3. The right temper of the heart of a true Worshipper, is fear before God: In thy fear will I worship. 4. Under the sense of sinfulness and unworthiness, faith must be supported by looking toward Jesus Christ, prefigured by the Tabernacle and Temple▪ In thy fear, saith he, I will worship toward thy holy Temple. 5. When the Godly are under trouble from their enemies, and under trial by other sorts of exercise, they are no less feared for their miscarriage and offending the Lord, than they are feared for what their enemies can do against them; Therefore, Led me O Lord, in thy righteousness, saith he. 6. So much the more as the godly are sensible of their own blindness, and weakness, and readiness to go out of the right way; so much the more do they call for, and depend upon Gods directing of them. Led me, saith he; As one that seeth not, or as one who is not able to hold a right course, without a guide. 7. If the godly man take a sinful course, to be relieved from his trouble, the enemy is hardened in his wicked course, by this means to blaspheme the profession of Piety, as mere hypocrisy, and so God is provoked to let the enemy prevail, because the miscarriage of the godly hath made way to him; for avoiding of which inconvenience, he prayeth: Led me, in thy righteousness because of my enemies. 8. The deceitfulness of sin, the ignorance of what is expedient and lawful in a particular case, the mist of private affections, and the example of ill counsel of the World, are ready to make a man mistake the right way, except the Lord make clear what is his duty: Therefore saith he, Make thy way strait before my face.  
Ver. 9 For there is no faithfulness in their mouth, their inward part is very wickedness: their throat is an open sepulchre, they flatter with their tongue.  
10. Destroy thou them, O God, let them fall by their own counsels: cast them out in the multitude of their transgressions, for they have rebelled against thee.  
In the fourth place he strengtheneth his hope to be helped, because his enemy's sins were ripe for judgement. Whence learn, 1. Among other motives to make the godly take heed of their carriage in time of trial, this is one, they have to do with a false world, and hollow hearted men, who will make false pretences of what is not their intentions, and will make promise of what they mind not to perform, and will give none but rotten and poisonable advice, fairded with false flattery, and all to deceive the godly, and draw them in a snare. This is it, he saith, For there is no faithfulness in their mouth, their inward part is very wickedness, their throat is an open sepulchre, they flatter with their tongue: and this is the nature of all carnal men, when it cometh to the point of defending God's cause in time of trial. 2. Though this prayer be not to be drawn in imitation against particular persons, by us who have not so infallible revelation of men's state before God, yet is it a prophecy against all the irreconcilable enemies of God, and of his people, against whom the Spirit of God maketh imprecation here, saying, Destroy thou them O God. 3. There is no need of any other means to destroy the Lords enemies, than their own devices: The very course they take to establish themselves, will serve for their own ruin. Let them fall, saith he, by their own counsel. 4. The certain cause of the ruin of the persecuters of God's people, is the ripeness and full measure of their sins. Cast them out (saith he) in the multitude of their transgressions. 5. The opppsing of truth, and of the Ordinances of God, in the person of his servants who stand for the same, is not simply the opposing of mortal men, but the opposing of God, whose quarrel it is; Therefore, saith he, They have rebelled against thee.  
Ver. 11. But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy Name, be joyful in thee.  
12. For thou LORD, wilt bless the righteous, with favour wilt thou compass him, as with a shield.  
In the last place, he maketh prayer for all the godly, militant in this warfare with himself, that they may share together in the Lord's favour. Hence learn, 1. Persecution for righteousness is a cause common to all believers, wherein they should all join, and pray one of them for another, and seek for a joyful out-gate each to other in their own time. for this cause, after prayer against enemies, he saith, But let all that trust in thee rejoice. 2. The manifested care of God for his people, in protecting and delivering them from their enemies, is matter of exceeding joy to his people, because he is glorified herein, and his Church is preserved: Let them ever shout f●r joy, because thou defendest them. 3. Such believers as have gotten grace to love God's name, (albeit it be not yet given unto them to suffer for his Name) are allowed to share in the joy of victorious sufferers. Let them also that love thy Name, saith he, be joyful in thee. 4. The person who is justified by faith, and studieth unto holiness, is an heir of God's blessing, whether he be less or more taken notice of by the world, whether entered in the conflict with persecuters or nor: For thou, O Lord, wilt bless the righteous. 5. The favour and good wi● of God toward his own, is a strong and glorious defence to them; it is a crowning shield, a shield compassing a man round about like a glorious Diadem, a shield very handsome and strong, which the believer ought to gripe well, and hold fas● and manage warily, and oppose it to every assault of the adversary: a crowning shield, which cirkleth the man round about, and keepeth off the dint of the adversaries weapon, even when the pursued believer is not aware: With favour wilt thou compass hi● as with a shield.   

PSALM VI To the chief Musician on Neginoth upon Sheminith, A Psalm of David.  
Another experience of David, useful to be known by all the children of God, who are subject to the like exercise; wherein David being under the sense of the Lords heavy hand, upon his body and spirit, prayeth for the removal of felt wrath, ver. 1, 2, 3 Next prayeth for the renewed feeling and experience of God's mercy towards him, laying forth his lamentable condition before the pitiful eye of God, ver. 4, 5, 6, 7. After which, being heard and comforted, in the third place, he defieth, and triumpheth over all his enemies, ver. 8▪ 9  
Ver. 1. O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure.  
2. Have mercy upon me, O Lord, for I am weak, O Lord heal me, for my bones are vexed.  
3. My soul is also sore vexed: but thou▪ O Lord, how long?  
From his prayer for removal of wrath, Learn, 1. It is possible, that a true believer, who hath been oft times refreshed with the sense of God's favour, may by some sad exercise have his conscience so wakened in the sense of sin, as he can feel nothing but wrath, and fear of cutting off; as this experience of David maketh manifest. 2. There is no relief in such case, save to set faith on work, whatsoever be felt or feared, and to seek mitigation and deliverance of God, as the Prophet doth here. 3. Even the fatherly wrath of God, and far more the apprehension of hot displeasure of an angry Judge, is unsupportable to a soul that knoweth God, and hath ever tasted of his favour before: Rebuke me not in thy wrath, saith he. 4. There is as much ground of faith holden forth in the Lords Name jehovah, (importing his unchangeable being, and his constancy in his promises) as to ground a prayer upon it, for obtaining the change of a man's case to the better, in the hardest condition imaginable; O Lord, or O jehovah, (saith he) Rebuke me not in thy wrath▪ 5. Though sense feel wrath, and see nothing but hot displeasure, yet faith can pierce through clouds, and bespeak mercy: Have mercy on me, O Lord, saith David, in the midst of this sad condition. 6. Though sin doth provoke anger, yet the misery and inability to subsist, presented unto God, is the object of mercy, and a motive to faith to expect compassion: Have mercy on me, saith he, for I am weak. 7. When sin hath drawn on sickness, or any other danger, let pardon of sin be first sought, and after that, the removing of the stroke; for first, he saith, have mercy on me, and then, heal me. 8. The Lord can make the strongest and most insensible part of a man's body, sensible of his wrath, when he pleaseth to touch him; for here David's bones are vexed. 9 Anguish of Spirit and torment of conscience, is heavier than any torture of body, as, my soul is also vexed, doth import. 10. The Lords apprehended absence in trouble, and delaying to answer the supplicant, putteth a load above a burden, and surpasseth all expression of words; for here his speech is cutted, But thou O Lord, how long?  
Ver. 4. Return, O Lord, deliver my soul: O save me for thy mercy's sake.  
5. For in death there is no remembrance of thee, in the grave who shall give thee thanks?  
6. I am weary with my groaning, all the night make I my bed to swim, I water my couch with my tears.  
7. Mine eye is consumed because of grief; it waxeth old, because of all mine enemies.  
In the next place he prayeth for a renewed sensible experience of God's mercy to him, because of his pitiful condition. Wherein learn, 1. A renewed blenk of the Lords countenance will satisfy a soul in greatest distress: Therefore David craveth this for a remedy of all his sorrow, Return, O Lord. 2. If desertion continue, fear of perishing utterly doth present itself; as this prayer insinuateth, O Lord, deliver my soul. 3. The only time to spread the praise of God, by making mention of him before them that know him not, is the time of this life: For in death there is no remembrance of thee. 4. The Christians love of life, should proceed from the love of honouring of God in this life, (where it may enlarge God's glory, before them who may be profited by preaching of his praise) and should be preferred to our own contentment for a time in heaven, so long as God pleaseth to take service of us here. For this is the force of the Prophets reasoning, In the grave who shall give thee thanks? Our place waiteth for us, and no man can take it over our head, while we on earth are enduring toiling and trouble, to bring more to heaven with us. 5. A true desire and purpose to glorify God in this life, to the edifying of others, may give hope of some prolonging of life, and assurance of not perishing for ever: for David's hope to be heard doth run here upon this ground. 7. The most lasting, pressing, and piercing sorrow that ever soul felt, is from the sense of sin, and of God's displeasure for it, as the Prophet's expression here doth give evidence. 8. The exercise of the godly under the sense of God's displeasure, may be very heavy, and of long continuance; The prophet is weary with his groaning, & his eyes consumed with grief. 9 No delay of comfort, no sense of sin, no fear of Gods utter displeasure can be a reason to the believer to cease from prayer, and dealing with God for grace; for the Prophet is weary, but giveth not over; only his condition is the matter of fresh mourning to him night and day, and pouring out of tears in the Lord's bosom: All the night maketh he his bed to swim, and watereth his couch with his tears. 10. The insulting of enemies over the godly when the Lord's hand is heavy upon them, because it reflecteth upon Religion and upon God's glory, is a main ingredient in the sorrow of the godly: David's eye had waxen old and dim with grief, because of all his enemies.  
V. 8. Departed from me all ye workers of iniquity: for the Lord hath heard the voice of my weeping.  
9 The Lord hath heard my supplication, the Lord will receive my prayer.  
10. Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.  
In the third place David defyeth all his enemies, being comforted by the light of God's countenance, and lifted up in his spirit. Whence Learn, 1. The Lord can shortly change the cheer of an humble supplicant, and raise a soul trembling for fear of wrath, to a triumphing over all sort of adversaries, and over all tentations to sin arising from them, for the return of the Prophet's prayer maketh him say, now, Departed from me all ye workers of iniquity. 2. The Sacrifice of a contrite Spirit, offered by a believer, the Lord will no● despise; For the Lord heard the voice of the Prophets weeping. 3. The hearing of our prayer should be thankfully observed and made use of, for strengthening our faith in prayer afterwards: For after the Prophet hath said, [The Lord hath heard my supplication; he addeth, The Lord will receive my prayer. 4. The enemies of the godly shall all of them be disappointed of their hopes, and ashamed for their attempts against them, and filled with vexation for their pains; for this prayer furnished by the Spirit (vers. 10) to one of the godly against his wicked enemies, is a prophecy against all the rest of the enemies of the godly, in all ages.   

PSAL. VII. Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamine.  
The Prophet as a type of Christ mystical, and an example of Christians suffering, being slandered of treason against his Prince, by one of the courtiers, first fleeth to God for delivery, ver. 1, 2. Secondly, cleareth his innocence, ver. 3, 4, 5. Thirdly, requesteth the Lord to judge between him and his enemies, ver. 6, 7, 8, 9 And fourthly, in prayer is made confident, that the Lord will pled for him against his enemies, ver. 10, 11, 12, 13. and will return their devised mischief against him, upon their own head, ver. 14, 15, 16. Whereupon in the last place he promiseth praise to God for his righteous judgement, ver· 17.  
Ver. 1. O Lord, my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:  
2. Lest he tear my soul like a Lion, renting it in pieces, while there is none to deliver.  
AS to the first part, wherein he fleeth to God to be delivered from the bloody tongues of calumniators; Learn, 1. It is a part of the exercise of Christ's servants, to be slandered as Traitors to their lawful Magistrates, as David was by Cush, a flattering courtier. 2. God who is able to clear the innocent, and to defend them from malice, is in this case to be run unto, and use is to be made of faith in him, and our Covenant with him, for relief from all adversaries, as the Prophet doth here. 3. If God do not interpose himself, for defence of his unjustly slandered Servants, there is nothing to be expected from wicked enemies enraged, but merciless beastly cruelty, as is shown in David's experience.  
Ver. 3. O Lord my God, if I have done this, if there be iniquity in my hands.  
4. If I have rewarded evil unto him that was at pe●ce with me, (yea, I have delivered him that without cause is my enemy.)  
5. Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.  
In the second place, wherein he cleareth his own innocency, Learn 1. Though innocency cannot exempt a man from being unjustly slandered, yet it will furnish him with a good conscience, and much boldness in the particular, before God; as here is seen, ver. 3, 4. 2. The more a man doth render for evil good, the more confidence shall he have, when he cometh to God; for innocence served David for this good use, That he had delivered Saul, who without cause was his enemy, verse. 4. 3. He that is conscious of doing, or intending injury to his neighbour, will have his own conscience against him, in the time when he meeteth with a greater injury done to him, and in that case will be forced to justify God's righteousness against himself, as David's conditional prayer doth here imoort, ver. 5.  
V. 6. Arise, O Lord, in thine anger, lift up thyself, because of the r●ge of mine enemies: and awake for me to the judgement that thou hast commanded.  
7. So shall the Congregation of the people compass thee about; for their sakes, therefore return thou on high.  
8. The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me.  
9 O let the wickedness of the wicked come to an end, but establish the just: for the righteous God trieth the hearts and reinss.  
In the third place, he prayeth that God would judge between him and his enemies: Whence learn, 1. Though the Lord for the trial and exercise of his children, sit still as it were, for a time, when men are about to oppress them; yet will he in due time manifest himself to be no idle spectator of wrong, but a just defender of the oppressed, and avenger of the injurious, He will arise in anger, and lift up himself. 2. When our enemies are desperately malicious, and nothing can mitigate their fury; let the consideration of God's justice mitigate our passion: for he will arise in anger against them. 3. There is no less just zeal in God, to defend his own oppressed people, than there is malice in the wicked, to wrong them: For his rising in anger, is here opposed to the rage of the enemies. 4. Albeit judgement against the oppressor be not at the first executed, yet God in his Word hath given out sentence against them, and in his active providence, hath prepared means and instruments for execution thereof in due time; When he shall awake to execute the judgement which he hath commanded, or given order for. 5. When the Lord ariseth to judge his enemies, than the Lords people will draw warmly unto him, and as it were, compass him round about. 6. In calling for justice upon the wicked enemies of God's people, we should not be led with private passion, or desire of revenge, but with desire of God's glory, and edification of his people: for their sakes prayeth he, return thou on high, or ascend to thy Tribunal Seat. 7. Principles of Religion, whereof we may have use in our exercises, should be solidly digested, that we may apply them readily to use, as need requireth, for strengthening of our faith, and prayer to God: for when the Prophet hath settled his faith upon the Doctrine of Gods judging and executing justice in favours of his people, in the general, he applieth it to his own particular, saying, judge me O Lord. 8. When a man hath made peace with God about all his sins, upon the terms of grace and mercy, through the Sacrifice of the Mediator, he may in comparison with his injurious enemies, in a particular cause, appeal to God's justice to decide the controversy; as here the Prophet doth, saying, judge me according to my righteousness, O Lord, and mine integrity that is in me. 9 When a process hath been lying long before God, and the controversy between the godly and their persecuters is not yet decided, the godly may put in a bill for passing the decree, and executing of the sentence, as here is done: O let the wickedness of the wicked come to an end, etc. 10. The upright man needs not to fear that his enemies shall obtain a decree in their favours, or suspension, or reduction of the sentence pronounced: For the righteous God trieth the heart and the reinss.  
Ver. 10. My defence is of God, which saveth the upright in heart.  
11. God judgeth the righteous, and God is angry with the wicked every day.  
12. If he turn not, he will whet his sword; he hath bend his bow and made it ready.  
13. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecuters.  
14. Behold he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood.  
15. He made a pit, and digged it, and is fallen into the ditch which he made.  
16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.  
In the fourth place is the answer of his prayer, viz. assurance given of delivery to him, and of judgement on his 〈◊〉: Whereupon the supplicant giveth thanks to God. Whence learn, 1. The fruit of faith joined with a good conscience, is access to God in prayer, confidence, peace and tranquillity of mind, mitigation of trouble, protection and deliverance, as the Prophet's experience here doth prove. 2. Victory granted unto faith, after wrestling with darkness is satisfactory to the soul of the godly, as if all that 〈…〉 did hope for were perfected; for he is now clear to 〈◊〉 My defence is of God, etc. 3. Whatsoever we do thinks 〈◊〉 the time of tentation, neither justice against the wicked, 1. mercy toward the godly is idle; for God's Word and Worke● do speak mercy to the one, and wrath to the other, ever● day; all things are working for the ones good, and for the others damage continually; For God judgeth the righteous, and is angry with the wicked every day. 4. God delayeth the execution of his judgement on the wicked, to lead them to repentance; for here God hath whet his sword to strike, if the wicked turn not. 5. If repentance intervene not, the destruction of the wicked is inevitable: If he turn not, the instruments of death are prepared, and the arrows directed towards the persecuters. 6. It is a matter of no small pains that the sinner is put unto, to serve the Devil and his own corrupt affections, he traveleth as with a child, he digs a pit, one of the hardest pieces of work to slaves. 7. When once the wicked hath conceived mischief, he cannot rest till he bring his purpose to action, that his sinful thoughts may be wrought in effect: He conceiveth mischief, and traveleth with iniquity. 8. The adversary of God's people shall have no profit of all his labour, but shall be met with disappointment, He bringeth forth falsehood, and the evil which is most contrary to his hope and intention shall befall him: He is fallen in the ditch which he made, and his mischief shall return upon his own head, etc. as a stone thrown up against heaven, returneth upon the head of him who did throw it.  Vers. 17. I will praise the Lord according to his righteousness: and will sing praise to the Name of the Lord most high. 
In the last place he promiseth praise, and closeth his son● so. Whence learn, 1. The issue of the hardest exercise of the godly, is comfort to their souls, and praise to God, as here 〈◊〉 see. 2. When faith is sensibly satisfied, and settled in assurance of what was promised, it will be glad and give thanks for what is to come, as if it were in possession already: so speaketh this conclusion, I will praise the Lord, and I will sing praise to the name of the Lord. 3. Let the party opposer of the godly be never so powerful and violent, and his place in the world never so high, faith may set to its seal, that God shall mafest himself a righteous Judge in power and authority above the highest oppressing powers on earth: I will sing praise to the Name of the Lord most high.   

PSAL. VIII. To the chief Musician upon Gitteth, A Psalm of David.  
To the end the Prophet may commend the glory of God's grace toward man, he first admireth his glory in the works of Creation and Providence, which are able to stop the mouths of all blasphemous Atheists, ver. 1, 2. In the second place, he admireth the Lords love to man above all other, even the most glorious creatures, ver. 3, 4. Thirdly, he setteth out this grace of God to man, in the Incarnation, humiliation, and exaltation of Christ for man's cause, and for restoring of redeemed man in Christ, to their right unto, and over the visible creatures. ver. 5, 6, 7, 8. and closeth the Psalm, with the admiration of God's glory in all the Earth. ver. 9  
Ver. 1. O Lord our Lord, how excellent is thy Name in all the earth! who hast set thy glory above the heavens.  
2. Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger.  
From his admiration of God's glory in the works of Creation and Providence, learn 1. The godly are not always born down with trouble; Sometime they have liberty to go, and delight themselves in the beholding of God's glory and goodness towards themselves, as the whole Psalm showeth. 2. The mystery of the glory of God, in his works of Creation and Redemption, is such, as none save the eye spiritually illuminate by his spirit, can see it: And he that seeth it, cannot but be ravished therewith, when he doth discern it; and none can sufficiently comprehend it, or take it up fully, save God himself. Therefore the Prophet directeth his speech full of admiration, wholly to the Lord, throughout all the Psalm. 3. The glory of the Lord is greatly sweetened unto the godly, in the time of their praising of his Majesty, when they consider their own Interest in him, as in their own propriety. Therefore saith he, O Lord our Lord, how excellent is thy name! 4. No words are sufficient to set out the glory of the Lord, not only as it is in itself, but even as it is discovered to a spiritual understanding; Therefore by way of admiration, must he cry out, How excellent is thy Name! 5. The heavens and celestial lights shining from above, do speak much of God's glory; but in effect his glory is greater than they can hold forth; for his glory is set above the heavens. 6. Albeit the glory of the Lord doth fill the world, yet hath he enemies of his glory, to wit, profane and godless persons, Atheists, Epicures, and persecuters of his people and truth; For here are enemies spoken of, and avengers, opening blasphemous mouths against him, and his people, as if God, and his people, had injured them. 7. Not only the providence of God in new borne babes, framing them in the belly, providing nourishment unto them when they are borne, and making them to suck the breasts; but also the giving of saving knowledge to some of them, in their tender years, is able to refute all Atheists and profane despisers of the glory of the Lord; for out of the mouth of babes and sucklings he hath ordained strength, or strong conviction, to still the enemy and the avenger, and put him to silence. Matthew 21.26.  
Ver. 3. When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained;  
4. What is man that thou art mindful of him? and the son of man that thou visitest him?  
From his admiration in God's respect, and love to man above all other creatures, Learn, 1. The weakness and unworthiness of man, considered both in himself, and compared with his glorious creatures made for his use, do commend the bounty of God to man, and make it a matter of great admiration. For when the prophet considereth the glorious heavens etc. he asketh, What is man? etc. 2. Man of all the creatures is most esteemed and taken care of by God. For he is mindful of man, and daily visiteth him.  
Ver. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour.  
8. Thou madest him to have dominion over all the works of thy hand; Thou hast put all things under his feet.  
7. All sheep and oxen, yea, and the beasts of the field.  
8. The fowl of the air, and the fish of the sea, and whatsoever passeth thorough the paths of the seas.  
In the third place, he looketh on man considered in his Creation before the fall, and as he is in his head Christ (who is God incarnate, humbled and exalted for man's cause after the fall) restored to what he lost by the fall. Whence learn, 1. Look unto man in his creation, and God hath given him the place, in order of dignity, above all the creatures visible, next unto heavenly Angels: Thou hast made him a little lower than the Angels. 2. Look unto man after his fall, restored by Christ unto his place, and in this respect he is established in that dignity to be next unto the glorious Angels: Thou hast made him a little lower than the Angels. 3. Look unto man in our Head Christ Jesus, God incarnate, and there man is wonderfully exalted in regard that for respect and love to man, the Man Christ being very God, is humbled unto the death of the cross. And in this sense doth the Apostle, Heb. 2.7, 9 take this place, Thou madest him a little lower than the Angels, for the suffering of death. 4. Look unto man in Christ Jesus, after his resurrection, and in his glorification; God hath crowned him with glory and Majesty. 5. It is no small point of dignifying man, that all believers have by Christ this title of Heirship, with lawful use and possession of the creatures recovered and restored unto him: Thou madest him to have dominion over the works of thine hands. 6. As there is nothing which may do man good service, which God hath not granted man dominion over in and through Christ, so there is nothing can harm him, but he hath put under Christ's feet, and under believers feet in and through Christ, to wit, sin and Satan, and all our enemies, and Death the last enemy; He hath put all things under his feet, as the Apostle gathereth, 1 Cor. 15.26. 7. Christ shall not lay down his kingdom which he hath in his Church, and over all her enemies, till he hath put down all rule and authority, and power against him and his Church, and have subdued all enemies under himself. For he must reign till he hath put all things under his feet, as the Apostle collecteth, 1 Cor. 15.25. 8. Nothing is excepted or exemed from being subject to Christ, as man, no not the holy Angels (who are made ministering Spirits, to serve believers) but only God, essentially considered, he only is excepted. For he hath put all things under his feet; but when he saith all things are put under him, it is manifest that he is excepted who did put all things under him, as the Apostle proveth from this place, 1 Cor. 15.27.  Ver. 9▪ O Lord our Lord, how excellent is thy Name in all the earth! 
He closeth the Psalm as he began it with admiration: Whence learn, 1. The praises of our Lord, and the excellency of our covenant right, and Interest in him, are worthy again and again to be considered, and that God should be proclaimed Lord of us whom he hath l●fted up to so high a Dominion. Therefore is this verse repeated again. 2. When a man hath begun to declare some reason of his wondering at the glory of God, manifested in the whole world, and specially in his Church, he must give over the full explication of this glory, and close as he begun, with wondering still as here the same exclamation of wondering at the excellency of God's glory concludeth the Psalm, as it did begin it, O Lord our Lord, how excellent is thy Name in all the earth!   

PSAL. IX. To the chief Musician upon Muth-Labben. A Psalm of David.  
Here is David's song of praise to God, first, for his own exeperience of God's goodness towards himself, and Gods righteous Judgement against his enemies, ver. 1, 2, 3, 4. Secondly, for the Lords readiness to do the like work▪ in favours of all the godly, ver. 5▪ 6, 7, 8, 9, 10. Thirdly, he exhorteth the godly to praise God with him, ver. 11, 12. Fourthly, he prayeth for his own delivery out of his present distress, ver. 13, 14. Fifthly, he hath assurance of the overthrow of all his enemies, ver. 15, 16, 17, 18. And last of all, for the execution of this overthrow, he heartily prayeth, ver. 19, 20.  
Ver. 1. I Will praise thee, O Lord, with my whole heart, I will show forth all thy marvellous works.  
2. I will be glad and rejoice in thee: I will sing praise to thy name, O thou most high.  
3. When mine enemies are turned back, they shall fall and perish at thy presence.  
4. For thou hast maintained my right and my cause, thou sattest in thy throne judging right.  
FRom the first part of this song of praise, Learn, 1. The exercise of the Saints in variety of troubles doth occasion the setting forth of the glory of God in all his attributes, as in this Psalm is shown▪ 2. When the heart is enlarged with the sense of God's goodness, the work of praising God will ●e more heartily undertaken, and a large heart will make a loosed tongue and an open mouth, to set forth his glory. David will now praise the Lord with his whole heart. 3. One work of God's wonderful goodness useth to call for another▪ that they may go forth together in each others hands to set forth his excellency; as here David will show forth all his wonderful works. 4. A lover of the glory of God, cannot rest till he communicate with others what he knoweth of the Lords wonders: he will show forth (for others upstirring) all the Lords marvellous works. 5. Not any benefit or gift received of God, but God himself, and his free favour is the matter of the believers joy: David will be glad and rejoice in God himself. 6. It is not enough to have joy in our heart in the Lord, but it is his glory, that the joy which we have in him, be openly known as occasion offereth: therefore will David sing praises to the name of the Lord most high. 7. The way of giving God the glory in every action, and in special of our victories over our enemies, is to acknowledge him to be the chief worker thereof, and the creatures to be but instruments by whom he turneth the enemy back: for the enemy falleth and perisheth at his presence. 8. As for time bygone God should have the glory of what is done▪ so must we consecrate the glory of what shall be done, and of what we would have done altogether to the Lord; therefore also for time to come David speaketh, When mine enemies are turned back, (to wit, by thy power) they shall fall at thy presence. 9 Were a cause never so right and just, it requireth God's power for keeping it on foot: the justness of the cause must not be relied on, but God must have the trust of the cause, and the glory of maintaining of it: David acknowledgeth God the maintainer of his right and cause. 10. What Judge soever shall condemn us unrighteously, there is a higher Judge to judge the cause over again, and the parties also: who when he showeth himself, should be glorified in his justice by us; Thou ●●●test in the throne judging right, saith David, after he was condemned of the Judges of the Land.  
Ver. 5. Thou hast rebuked the Heathen, thou hast destroyed the wicked; thou hast put out their name for ever and ever.  
6. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed Cities, their memorial is perished with them.  
7 But the Lord shall endure for ever: he hath prepared his throne for judgement.  
8 And he shall judge the world in righteousness, he shall minister judgement to the people in uprightness.  
9 The Lord also will be a refuge for the oppressed, a refuge in times of trouble.  
10 And they that know thy Name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.  
In the second place, he forseeth in the spirit what shall become of all God's enemies, and adversaries of his people, and prophesieth concerning them, to the praise of God, and comfort of the godly, who were to live after his time: Whence learn, 1. Although the conscience of the persecuters of God's people be silent in their security, yet shall God's judgement against them 〈◊〉 their conscience ●e last, whether they be enemies without the Church, or 〈…〉 the Lord shall destroy them: For thou, O Lords, hast 〈◊〉▪ the heathen▪ thou hast destroyed the wicked 〈◊〉 Although the enemies have a great name in the 〈…〉 their glory be blasted, and their 〈…〉 never been heard of 〈…〉 name for ever and ever. 3. The 〈…〉 people, and of their dwellings 〈…〉 be charged upon their enemies 〈…〉 executed and brought their 〈…〉 enemy's themselves know and think they 〈…〉 purpose: their intended 〈…〉. 4. The time shall come, when 〈◊〉 godly 〈…〉 over all their oppressors▪ yea, in the midst of the enemies' insolences, the godly, by faith may 〈…〉 say as here, O thou enemy, destructions are come to a 〈◊〉 end. 5. As the enemies of God's Church have destroyed the earthly dwellings of the Lords people; 〈…〉 hath destroyed, and will destroy their cities and their dwellings, and make their memorial cease with them. 6. The reign of the wicked adversaries of God's people is very short, and in a few days they are cut off, but the Lord shall endure for ever, to defend his people from age to age. 7. Courts of Justice among men are not always ready to hear plaintiffs; but the Lord holdeth Court continually, the taking in of no man's complaint is delayed so much as one hour, though thousands should come at once, all of them with sundry Petitions: He hath prepared his throne for judgement. 8. Albeit in the Courts of men justice be not always found, and very rarely in any matter concerning Christ; yet the Lord shall judge the world in righteousness, and minister judgement to the people in uprightness: the injuries done to his people shall be all of them righted by him. 9 Although the Lords children have no residence, but be chased from place to place, and know not whither to go in the earth, yet there is an open City of refuge unto them, where they shall find shelter: For the Lord also will be a refuge to the oppressed. 10. The Lord's relief which he giveth to his people, is reserved, till other inferior reliefs do fa●l, till the godly man be humbled and emptied, and then will he help: Unto the oppressed he will be a refuge in time of trouble. 11. The way of the Lords helping and comforting his own people, is by lifting up the believer above any thing which can overtake him; above the reach of all creatures; The Lord will be an high tower, an high place, as the word importeth, whence the believer may look down and despise wha● flesh can do unto him. 12. The ignorance of the Lords goodness, mercy, truth, and other his attributes, is the cause of making so little use of God in prosperity, and so little believing in him in the time of trouble. For, they who know his name, will trust in him. 13. They to whom the spiritual knowledge of God is revealed, will certainly trust in him: and they that trust in him will seek him: and they that seek him, will find him to be what he is called: for the man knowing God, trusting in God, and seeking God, is the same here. 14. The Lord may for a time hide himself, or delay to manifest himself to a believer that seeketh him (which he doth sometimes for the believers trial, exercise, and profiting) yet no age can give an instance of his rejecting such a supplicant: for thou, Lord, hast not forsaken them that seek thee. 15. As many experiences as are passed of God's grace to believing supplicants before this day, as many confirmations of Faith are given, and as many encouragemints to all believers to seek his face in Christ: For he never forsook them that sought him.  
Ver. 11. Sing praise to the Lord, which dwelleth in Zion: declare among the people his doings.  
12. When he maketh inquisition for blood, he remembreth them: he forgetteth not the cry of the humble.  
In the third place, he exhorteth the rest of the godly to praise God with him. Whence learn, 1. It is the duty of all believers to join themselves cheerfully in the setting forth the Lords care over them, and whatsoever may make his lovely Majesty known to the world: for so requireth the present precept and example, Sing praises to the Lord. 2. The only true God, and the right object of our joy and praises, is he who did manifest himself to the Church of the Jews of old; who gave his Scriptures and his Ordinances to them; and among whom he took up his residence in Jerusalem, in Zion, in the Temple, in the Mercy seat, betwixt the Cherubims, (which was a figure of the Incarnation of the Son of God; in whom, as the only Mediator, is the trysting place between God and Believers, for accepting their persons and worship) for so doth the description of the true God here teach us: Sing praises to the Lord, who dwelleth in Zion. 3. The acts of the Lord for his people are so stamped with the impression of his divinity, that they are able to purchase glory to God even among the Nations that are without the Church, and to draw them to him: and so it is not a needless, fruitless or hopeless work, to declare his doings among the Nations. 4. If the Lord be pleased to honour himself with the martyrdom of any of his servants, it is not for disrespect to their persons, for they remain, even when dead, honourable in his estimation, and high in his affection; for he remembereth them in a special manner. 5. There is a time appointed of God for bringing to judgement every sin, and especially murder; and of all murders, to avenge most severely the slaughter of his servants, concerning whom it is here said, When he maketh inquisition for blood, he remembreth them: Precious in his eyes is the death of his Saints: 6. There is not a lost word in the earnest prayers of the humble believer, poured forth in the day of his necessity: every petition shall have a full answer, partly in this life, and partly in the life to come: For God forgetteth not the cry of the humble.  
Ver. 13. Have mercy upon me, O Lord, consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death.  
14 That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.  
In the fourth place, he cometh to his own particular and present case, and prayeth for a new experience of the truth formerly set down, believed and sealed by him. Whence learn, 1. When new troubles befall experienced believers, they must betake them to their old refuge, and to the formerly blessed means of prayer; as here David doth: Have mercy, O Lord, upon me. 2. Never a word of merit should be in the mouth of a true believer; For, Have mercy on me, O Lord, is David's only plea; any good in us, is but a sandy ground to build on. 3. It sufficeth a believer acquainted with God, to present before God the trouble he suffereth unjustly from his enemies, and to expect deliverance from the Lords grace towards himself, and from his justice in relation to the adversary: for this is the argument here used, Consider my trouble which I suffer of them that hate me. 4. Extreme danger of present death, should not dash nor discourage the believer to pray for deliverance, because experience hath proven, that the Lord can lift a believer up from the gates of death. 5. Life should not be loved so much for itself, as that we may glorify God in our life; and edify others in the knowledge of God; For deliverance from death is here asked of God, that he may set forth all the praises of God in the gates and most open places of the daughter of Zion: that is, in the audience of the people of God. 6. He gets a satisfactory Answer: which teacheth us, That in a moment the Lord can persuade the supplicant of the grant of his prayer, and fill him with joy; as here in one breath, ere the prophet could close his prayer, he is made to joy in the salvation or deliverance which he was persuaded God was to give to him: I will rejoice in thy salvation.  
Ver. 15. The heathen are sunk down in the pit that they made: in the net which they hid, is their own foot taken.  
16 The Lord is known by the judgements which he executeth: the wicked is snared in the work of his own hands. Higgaion, Selah.  
17 The wicked shall be turned into hell, and all the Nations that forget God.  
18 For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever.  
In the fifth place is set down, how with confidence of his own delivery, he is made sure of the overthrow of the enemy: Whence learn, 1. Ordinarily, the delivery of the persecuted people of God is joined with the overthrow of their oppressors: And ceatainly, the wicked cannot take a readier way to ruin themselves, then to seek the overthrow of the Lords Church and people: For here, The heathen are sunk down in the pit that they made; and their crafty counsel against the godly, is the trap to take themselves into: In the net which they hid, their own feet are taken. 2. None of God's judgements, and specially none of those Judgements whereby he pleads the cause of his Church against her enemies, should be lightly looked upon: For the Lord is known by the judgements which he executeth: His judgements bear the impression of his wisdom and justice; so as the sin may be read written on the rod. 3. Amongst other manifestations of God's wisdom and justice in punishing his adversaries, this is one. The Lord makes the works of the wicked, and specially what they do against his people, to be the very means to undo them: The wicked is snared in the work of his own hands. 4. As the devices of the wicked do come from hell, so do they return thither, and draw the devisers with them: Though they cry, Peace, peace, and put the fear of hell far from them, yet all the wicked shall be turned into hell. 5. As they who give themselves to sin, and specially enemies to peace, do cast away the knowledge of God out of their mind and affections; so shall God cast them away far from his presence: All the nations that forget God, shall be turned into hell. 6. Albeit the Lord do not presently execute judgement on the godless oppressors of his people, yet for respect the Lord doth bear to his people, their destruction shall certainly come: They shall go down to bell; for the needy shall not always be forgotten. The cry of the needy and oppressed shall bring judgement upon the oppressors. 7. The Lord's people are an humbled people, afflicted, emptied, sensible of their need, driven to a daily attendance on God, daily begging of him, and living only upon the hope of what is promised: for so are they here described needy, poor, supplicants, and expectants of the performance of what is promised. 8. Albeit the Lord seem to lay aside the prayers of the oppressed godly, and forget them: and albeit the godly man's hope doth seem for a time vain, yet shall he not always be forgotten, nor his expectation perish for ever, and specially the expectation he hath of things everlasting, shall not be disappointed, but shall be satisfied for ever.  
Ver. 19 Arise, O Lord, let not man prevail: let the heathen be judged in thy sight.  
20 Put them in fear, O Lord: that the nations may know themselves to be but men. Selah.  
In the last place he followeth his condemnatory sentence of the wicked with prayer, that the Lord would put it in execution, even in his own time. Whence learn, 1. The Lord doth not so delay to execute judgement on the oppressors of his people, but he may be entreated to make speedy dispatch, and as need requireth to arise and fall to work. 2. The time of Gods arising is, when the cause of God which the godly do maitaine is like to be lost. Arise, O Lord, let not man prevail. There is his reason, why he would have God to arise. 3. When God ariseth for the godly, he maketh it appear, that they are his people, and that their adversaries are in effect before him but heathen and strangers from the inward covenant, and commonwealth of his people, whether they be within the visible Church or not; for he prayeth, Let the heathen be judged in thy sight. 4. So long as the Lord ●oth spare his adversaries, they do mis-know themselves, and God also. Sin doth so besot ignorant and graceless people, that they forget that they are mortal, and that God is their judge. Therefore David desireth, that the nations may know themselves to be but men. 5. Where there is any hope or possibility of the salvation of enemies, the godly man's desire is they should be brought in subjection to God▪ and humbled before him; and that judgements might be so tempered as the enemy might profit thereby, and God be glorified: Put them in fear, that they may know themselves to be ●ut men.   

PSAL. X.  
This Psalm wanteth an inscription, and that in God's wisdom, that being lesle restricted to a particular man's case, it may be of more general use, whensoever the godly find themselves in a condition whereunto this prayer may be suitable: and specially in time of general persecution. The prophet here complaineth to God and craveth justice against the persecuters of his people, because of the intolerable wickedness of the oppressor, ver. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Secondly, he prayeth for hastening of the delivery of the Lords people, and for hastening of judgement upon the persecuters, for vindication of the glory of God's justice against his enemies, and of his mercy to his people. Ver. 12, 13, 14, 15. Thirdly, he professeth his confidence that he shall be heard, and so glorifieth God, Ver. 16, 17, 18.  
Ver. 1. WHy standest thou a far off, O Lord? why hidest thou thyself in time of trouble?  
2. The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.  
3. For the wicked boasteth of his hearts desire: and blesseth the covetous, whom the Lord abhorreth.  
4. The wicked through the pride of his countenance will not seek after God: God is not in all his thoughts.  
5. His ways are always grievous, thy judgements are far above out of his sight: as for all his enemies, he ●uffeth at them.  
6. He hath said in his heart, I shall not be moved: for I shall never be in adversity.  
7. His mouth is full of cursing, and deceit, and fraud: under his tongue is mischief and vanity.  
8. He sitteh in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.  
9 He lieth in wait secretly as a lion in his den, he lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net.  
10. He croucheth, and humbleth himself, that the poor may fall by his strong ones.  
11. He hath said in his heart, God hath forgotten: he hideth his face, he will never see it.  
In this complaint he speaketh to God after the manner of men, in the terms of sense, and as matters did seem to him in outward appearance. Whence learn, 1. How far contrary to the word of promise, may God's word and dispensation seem to speak: the word saith, He will ever be with his own, and not forsake them; and here his dealing with them seemeth to say, That he standeth afar off, and hideth himself in time of trouble. Sense may sometime speak contrary to faith. 2. In this case the speech of sense is not to be subscribed, but the truth of the word should be relied upon; and the objection made by sense, or suggestion against the word, is to be brought before the Lord in Prayer, that it may be discussed: as here the Prophet doth. Why standest thou afar off, & c? 3. Observe how homely an humbled soul may 〈…〉 God, and how far the Lord will be from mistaking of his people, when faith doth borrow senses tongue; The Lord will suffer such speeches and not take them in ill part, knowing that they proceed from faith and love, wrestling with sense; yea, and he will suffer them to be registered in his Book, as here we see, for prudent use making of them, though they appear to challenge him, for standing aloof, and hiding himself. 4. Oft times it cometh to pass, that the godly are in a mean condition in the world, when their adversaries are in high places and power, and so be able to oppress them as their underlings. The wicked in his pride doth persecute the poor. 5. In respect that pride disdaineth what is apparently good in a mean person, and overvalueth its own worth, therefore pride is easily coupled with oppression and pride is able to raise persecution. The wicked in his pride doth persecute the poor. 6. What persecuters do device against God's people, may with good grounds be expected shall turn to be a snare unto themselves. Let them be taken in the devices they have imagined. 7. All the Politicians on earth cannot describe the vileness of the wicked, so well as the Spirit of the Lord doth point it out, for he setteth him forth. 1. He is an arrogant, self-confident man, threatening to bring to pass what he would have done, as if he were able in despite of God to effectuate it: He boasts of his hearts desire. 2. He accounts of no man, but such a one, as by hook and crook is able to enhance honour and riches; He blesseth the covetous man. 3. He valueth not what God judgeth of a man, whether he be a man whom God loveth, and respects, or not; he setteth his opinion in opposition to God's judgement of men, He blesseth the man whom God abhorreth. 4. The wicked man hath such a conceit of his own ability and perfection, as his countenance and carriage doth testify that he scorneth to employ God by prayer for any thing: Through the pride of his countenance he will not seek God. 5. For the rule of his life, he consulteth not what may please or displease God, what may honour, or dishonour God. He troubles not himself with such thoughts. God is not in all his thoughts. That is, as the Hebrew phrase doth mean, all his thoughts are, that there is no God: or none of his thoughts are upon God. 6. His ways are ever noisome, ●ending especially to hurt the godly; His ways are always grievous; or as his ways prospero, they do vex others. 7. He feareth not God's judgements, he believeth not that they shall ever come; he putteth them far 〈◊〉 in his conceit: yea; and what the Lord hath set down in his word, as his judgement, he apprehendeth it not; he is not capable of spiritual wisdom. The Lords ●udgments are far above out of his sight. 8. He neither feareth God nor man, All his enemies he puffeth at them; as disdaining what they can do against him. 9 The wicked do promise to themselves perpetuity of prosperity, and do not fear evil, to see a change to the worse, He assureth himself never to be moved, nor to be in adversity. 10. For his words, he standeth not to blaspheme God, to lie, swear, and curse, if it may purchase him credit, and may help him to deceive others. His mouth is full of cursing. 11. His fair promises are but vanity; and when he minds a mischief, he hides it with pretences of best intentions,... 12. As thiefs and cutthroats lie in wait about villages, to catch the straggling passengers, where there are few to help them, so do the wicked watch where they may oppress those who have few to do for them: He sitteth in the lurking places of the villages, in secret places doth he murder the innocent. 23. As an Archer in the hunting of his prey, so doth the wicked mark and spy out a poor man, to make advantage of him: His eyes are privily set against the poor. 14. As a Lion in his den, or some lurking place, lieth still till the prey come by, and then he leapeth out upon it, when he is able to take it: so doth the wicked dissemble his malice, till he be Master over a man, and then doth what he can against him. He lieth secretly in wait as a Lion. 15. As a crafty hunter spreadeth his net for a prey, and miskenneth it, till the prey be entangled, so doth the wicked lay some device to catch the poor, and taketh him. He doth catch the poor when he draws him in his net. 16. As the Lion lieth low in the dust, as if he minded to do no harm at all; so do the wicked men pretend themselves the most reasonable men that can be, and most observant of Law and equity till by their power they may have their intent of the poor. He crou●heth and humbleth himself, that the poor may fall by him, or his associates. 17. Present prosperity joined with impurity maketh him persuade himself that God will never take notice of him hereafter, or call him to accounted, or punish him. He hath said in his heart, God hath forgotten, he hideth his face, he will never see it.  
Ver. 12. Arise O Lord, O God, lift up thine hand● forget not the humble.  
13. Wherefore doth the wicked contemn God? he hath 〈◊〉 in his heart, Thou wilt not require it.  
14. Thou hast seen it, for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee, thou art the helper of the fatherless.  
15. Break thou the arm of the wicked, and the evil man: seek out his wickedness till thou find none.  
Thus he hath given the character of the enemies of God's people, and so made a Dittay for them. Now in the second place, he prayeth against them, that their Doom may be given out, and may be executed. Whence learn, 1. The more we see Atheism in the wicked, the more we should draw near to God: and albeit the godly conceive God to lie off, and sit still from executing of justice; the godly being tempted with the tentations which overcome the wicked, yet they must not yield to the tentation, but pray against it, as here is done, Arise, O Lord, lift up thy hand. 2. The merciful respect and love which the Lord hath to his afflicted people, will not suffer his justice against these persecuters, to be long quiet, For he will not forget the humble. 3. As the Interest which God hath in his own people, doth engage him to fall on their enemies; so the vindication also of his own glory from the contempt which they do to his Name, doth engage him against them; for wherefore doth the wicked contemn God, & c? 4. The godless enemies of God's people do deny God's providence, and deny God's justice, yet his people are comforted under their saddest sufferings by the Lords seeing and marking thereof; for the godly say here, Thou hast seen it, and beholdest mischief. 5. God's judgements on the wicked shall really refute the Atheism of the wicked, and requite their opposition made to the godly. He beholds mischief and spite to requite it with his hand. 6. When a man hath laid forth his desires, and poured out his heart before God, he should quiet himself, and cast himself with his burden upon the Lord; for here the poor committeth himself too God. And when an humble believer hath casten his burden on the Lord, the Lord will not fail to take care of what he is trusted with, it is an engaging of God, that the poor hath committed himself to him. 7. As the Lord's Office, Custom, and Nature is, so is his real work to do for them who employ him, and are not able to do for themselves; He is the helper of the fatherless. 8. The power of persecuters cannot be so great, but God shall weaken and break it, so as they shall not be able to trouble his people. Break thou the arm of the wicked. 9 Though the Lord reckons not with his enemies for their sins at first, yet he reckons for all at last; for less and for greater, for one and for all, and doth not pass a farthing of the debt of punishment un-exacted: But seeketh out their sins till he find none. O how fearful a reckoning must it be, which the Lord maketh with the impenitent, who die unpardoned, and unreconciled with God, through the Mediator Christ Jesus!  
Ver. 16. The Lord is King for ever and ever: the heathen are perished out of his land.  
17 Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear.  
18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.  
In the last place, the answer of the petition followeth, in a comfortable persuasion of the supplicant, concerning the grant thereof: Whence learn, 1. That the prayer of the persecuted shall not be rejected, because the kingdom of Christ in his Church is perpetual: earthly Kings cannot live still to help their friends, followers, or flatterers, or to persecute and molest God's Church: But Christ is the Lord and King for ever and ever, to defend his people, and punish his foes. 2. The wicked within the visible Church, howsoever they have the external privileges of God's people, yet if they continue unreconciled, and do oppose piety, they shall be in God's estimation, and in the day of his judging of them, counted, as they are here called, heathen, and shall be separate from the fellowship of God and God's people, The heathen shall perish out of his land. 3. It's the Lords way to exercise his children with trouble, till he humble them, and make them sensible of the need of his help, till he turn their sense of need, into a desire of his relief, and their desire into a prayer, and then he will in due time give answer: Lord, thou hast heard the desire of the humble. 4. Grace to pray, and the fixing of the heart in prayer on the Lord, is his gift, no less than the answer of the prayer: and where the Lord doth give the one grace, he will also give the other: Thou wilt prepare their heart, thou wilt cause thine ear to hear. 5. When God beginneth to show his respect to the prayers of his people against their oppressors, than the helpless and weak servants of God shall have deliverance from the power of oppressors, and their oppressors shall not be able to do any more harm, when the Lord causeth his ear to hear their prayer: the fatherless shall be judged, yea declared righteous, absolved and delivered; and the oppressor shall no more oppress. 6. If there were no more comfort to the godly oppressed, yet this may suffice, that their life, inheritance, and happiness is in heaven; and that their oppressors, in opposition to them are declared here, to be but men of this earth, whose portion is no better, than what they have here in this World.   

PSAL. XI. To the chief Musician, A Psalm of David.  
David, as an example of a Christian under the trial of his faith in time of trouble, and tempted to desperation, resisted the temptation, how desperate soever his condition seemed: ver. 1, 2. and disputeth for the confirmation of his own faith. ver. 3, 4, 5, 6, 7.  
Ver. 1. IN the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain?  
2 For lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.  
BEfore the Prophet dispute, and produce his reasons against the tentations unto unbelief, he asserteth and avoweth his faith, and presenteth the danger he is in, before God. Whence learn, 1. It's the surest method in our spiritual combat against Satan, and his fiery darts, to hold up the shield of faith, and to fix ourselves in resolution never to lose our gripes off the Lord; As David doth here, In the Lord put I my trust. 2. Having once fixed our foot on the rock, we may the more effectually rebuke our adversaries, for mocking of our confidence: As David doth here, saying, How say you to my soul, Flee? 3. God is a strong refuge to his own, whereunto they should fly like birds, chased to their strength, in all necessities, for he is our rock or mountain. 4. The wicked world do scorn the godly man's confidence, and the avowing of his faith in God, when they see no visible help for him on earth. Take up your faith now (say they) when they see the man beset by apparently inextricable troubles, as here they say to David, flee now as a bird to thy mountain. 5. The believer is not stupid in time of danger, nor senseless of difficulties, when he asserteth his faith: For lo (saith he) the wicked bend their bow, they have me as it were under the visie of their shot. 6. The Lord for the exercise of the faith of his own, and for discovery of the plots of the wicked against them, and for showing of his own glory in protecting them more clearly, doth suffer the wicked to make all ready, even unto present execution of their cruelty, as here, they make ready their arrow upon the string to shoot, etc.  
Ver. 3. If the foundation be destroyed, what can the righteous do?  
4. The Lord is in his holy Temple, the Lords throne is in heaven: his eyes behold, his eye lids try the children of men.  
5. The Lord trieth the righteous: but the wicked and him that loveth violence, his soul hateth.  
6. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest: this shall be the portion of their cup.  
7. For the righteous Lord loveth righteousness: his countenance doth behold the upright.  
In the next place, he disputeth for the confirmation of his own faith by sundry reasons or several considerations. The first reason to confirm his faith, is from the absurdity of the tentation, tending to the overturning of the very foundation of religion, whereunto, if the believer should yield, he is lost and gone. Whence learn, 1. Faith in God, and flying to him in all straits for relief, is the foundation of all religious and righteous persons, whereupon they build their hope and happiness solidly; for David had laid it for a foundation, that God was a Rock, or mountain of refuge for men to flee unto in straits. 2. A tentation to mistrust God, and not to flee to him in all hazards, is most dangerous, and destructive of all true Religion, for it is the destroying of the very foundations of righteousness and happiness; and the resisting of this tentation is so necessary, as in what measure it is yielded unto, in that measure the righteous man is put to a stand, and to a comfortless perplexity, and should despair certainly if he went from it. For if the foundations be destroyed, what shall the righteous man do? If it be in vain to fly to God, righteous men are lost men, which is absurd.  
The next reason to confirm his faith is the establishment of a Mediator, set forth in the Word of God, and other holy ordinances, concerning the covenant of grace, and the benefits of it, and duties required in it, all to be found in the Lords holy temple, or Tabernacle, representing Christ Jesus and his Church, and the mutual relations between God and his people. Whence learn, 3. The way to refresh and strengthen faith, is to look to God in Christ the Mediator, reconciling the World to himself, according as he was shadowed forth in the Temple of Jerusalem, and as he is still holden forth in the Church, in his word and other ordinances. First and last Christ is the trysting place, where God is constantly to be found on his mercy seat; for the Lord in his holy Temple, did speak so much to the Church in typical terms.  
4. The third reason is, because God is a perfect judge to take order in due time, both with them who oppose his work and people, and with those who will not make use of his mercy. The Lord's throne is in heaven. 5. The Lord's knowledge of all men's carriage is perfect: His eyes behold. 6. When the Lord doth not make manifest by his work that he seeth men's carriage, but seemeth, as it were, to wink and close his eyes, he is then about to try the hearts of men, and to bring their thoughts to light. His eyelids (when eyes seem closed) do try the children of men. 7. The troubles whereunto the Lord doth put his children in times of tentation, are not to be exponed as acts of displeasure, or mere justice, but as acts of wisdom and love, to try, exercise, and frame them to obedience. The Lord trieth the righteous; at such times as he sendeth trouble specially. 8. However he giveth the wicked and violent persecuter to have a seeming prosperity, while the godly are in trouble, yet that is no act of love to them: for the wicked, and him that loveth violence, his soul hateth. 9 All the seeming advantages which the wicked have in their own prosperity, are but means of hardening of them in their ill course, and holding them fast in the bonds of their own iniquities, till God execute judgement on them. Upon the wicked he shall rain snares. 10. Whatsoever be the condition of the wicked for a time, yet at length sudden, terrible, irresistible, and remediless destruction they shall not escape: fire and brimstone, and an horrible tempest is the portion of their cup.  
The 4. reason for confirmation of his faith is from the Lords love, settled upon his upright servants, in the midst of their troubles, while they suffer for righteousness sake. Whence learn, 11. The respect that the Lord hath to the cause for which his servants do suffer, ●hasteneth on, and fasteneth wrath upon their adversaries. For the righteous Lord loveth righteousness, is given as a reason of the sentence in the preceding verse. 12. Though clouds do sometime hide the expressions of the Lords respect and love towards his people, yet still his love is set upon them; for continually his countenance doth behold the upright.   

PSAL. XII. To the chief Musician upon Sheminith, A Psalm of David.  
The Prophet having observed, as is set down, ver. 8 how wickedness lifteth up the head in all the Land, when the places of power and trust do come in the hands of naughty and vile men, doth give direction by his own example unto the godly; first, to have their recourse to God by prayer, while they are born down by the wicked in such an ill time, ver. 1, 2. and next how to comfort themselves by the word of God, pronouncing the sentence of justice upon all loose-tongued men, ver. 3, 4. And promising delivery to the oppressed godly, and preservation of his Church in all generations, ver. 5, 6, 7. Howsoever he suffer wicked men to bear rule sometimes, and wickedness to abound by that means, ver. 8.  
Ver. 1. HElp Lord, for the godly man ceaseth: for the faithful fail from among the children of men.  
2. They speak vanity every one with his neighbour with flattering lips, and with a double heart do they speak.  
David finding no friend at Court, nor any place or power, who either would speak a word in his favours, or give him any friendly counsel, turneth himself too God. Whence learn, 1. The face of the visible Church may sometime be so far defaced, that there cannot be a man found to show himself openly, for a good cause, as here is noted. The godly man ceaseth, the faithful fail from among the children of men. 2. In such a case God can and will supply the inlack of friends and counsellors to his own, when they seek to him, Help Lord: the Lord will help. 3. At such a time, a godly person may not think upon seditious practices against those that are in lawful authority, but take himself to prayer; for David who had a fairer pretence for such a practice then any private man or men can have, because he was designed successor to the kingdom, he goeth to God in this case, and cryeth, Help Lord.  
He proveth the inlack of godliness and faithfulness, because there was no upright, nor honest dealing among the people, but falsehood and flattery. Whence learn, 4. Where true godliness is out of request, the common bonds of neighbourhood, (including bonds of blood, alliance, and acquaintance) will fail also, and every one will go about to deceive his neighbour; so that a man cannot trust what another saith: for They speak vanity every one with his neighbour. 5. When ungodly men intent most to deceive, than they are sure to speak fairest, giving pleasant words, with insinuation of respects in abundant compliments. They speak vanity to their neighbour with flattering lips. 6. Vain talk, cozening speeches, flattering words, are unbeseeming honest men, and do argue in so far as men affect them, ungodliness, unfaithfulness, and deceitfulness in a man; for when with flattering lips they speak, with a double heart they speak.  
Ver. 3 The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.  
4 Who have said, With our tongue will we prevail, our lips are our own: who is Lord over us?  
He setteth down in the next place the comforts of the godly, which are three. The first is from God's justice in punishing calumniators of the godly, and proud boasters. Whence learn, 5. Although pickthanks, and flatterers of great men, in prejudice of the godly, do hope to stand by their flattery, yet the Lord shall cut off all flattering lips. 2. Albeit men in power and place do threaten to bring about great things against God's people, yet they shall not be able to do what they have said, for God shall cut off also the tongue that speaketh proud things. 3. Wicked men are confident, and do assure themselves to double out their course by their falsehood, flattery, and calumnies against the godly; They have said, With our tongue will we prevail. 4. Wicked men make no conscience to use well the gifts which they have gotten of God; such as are wit, or language, or any other thing; for they say, Our lips are our own. 5. Wicked men stand not in awe of God; they fear not punishment from him, for in effect they say; Who is Lord over us? But we must learn from their faults three contrary lessons; to wit, 1. That nothing which we have is our own. But 2. Whatsoever is given to us of God is for service to be done to him. 3. That whatsoever we do, or say, we have a Lord over us, to whom we must be answerable, when he calleth us to accounts.  
Ver. 5. For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord) I will set him in safety from him that puffeth at him.  
6. The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times.  
7. Thou shalt keep them (O Lord) thou shalt preserve them from this generation for ever.  
The second comfort of the godly in an ill time, is from the promise of God, to deliver the godly out of the hand of the wicked. Whence learn, 1. When the Lord hath exercised the Godly for a while, with the oppression of the wicked, he will not fail to make manifest, that he hath heard their sad supplications, and seen their oppression; for the oppression of the poor, for the fight of the needy, now will I arise, saith the Lord. 2. The proud persecuter doth think little of the Godly, or any power that can defend him, but doth mock the hope he hath to be helped; yet God will set the godly in safety from him that puffeth at him.  
This promise the Prophet commendeth to the Church, as a precious truth, which will be found forthcoming to the full, in experience. Whence learn, 3. To the end that the word of promise may be comfortable to us, till new experience comes, we must consider whose word it is, and that there is no vanity in promises, but all contained in them, shall be found very solid, like the refined silver, or gold, which is purged from all dross, and the oftener it is put in the fire, it is the more fair, and of greater value: for the words are the Lords words, and pure words, tried, true his experience, as silver tried in a furnace of earth seven times, and clear from all dross.  
The third comfort of the godly is from assurance given of the perpetuation of the Church, and custody of it by God, in all ages. Whence learn. 4. Let men persecute the godly, as much as God pleaseth to suffer them, yet shall God preserve a Church of godly persons at all times to the end of the world: For God shall preserve the godly from this generation for ever. 5. Albeit the discomforted godly, under persecuters, are not always able to draw presently comfort from this promise, yet it is a truth which God will own, which God will keep in his hand to us, when we come to him, and which every believer must own, though no man should take it off his hand. Therefore doth David turn himself to God, in delivering this Charter of the Church's safety▪ Thou, saith he, shalt keep them.  Ver. 8. The wicked walk on every side, when the vilest men are exalted. 
In the close of the Psalm, upon his own experience; he draweth up a general observation of what may be expected, when the most wicked are most advanced. Whence learn, 1. God sometimes so disposeth in his Wisdom and Justice, for punishing of wicked people, and exercising of the godly, that the places of government in a Kingdom, are filled not with the best men, but with the vilest of the sons of men; For in David's experience it was so, and he presupposeth it might fall to be so, that the vilest of men should be exalted. 2. The wickedness of the ungodly doth in this case break forth most, and spread itself among the Subjects, being heartened thereunto by the Ruler's toleration, connivance, or instigation, or example, and countenance; For when the vilest men are exalted, than the wicked walk on every side. Turn you where you will, you shall meet with them, at such a time as the vilest are exalted.   

PSAL. XIII. To the chief Musician, a Psalm of David.  
Another Christian experience, wherein David un●der the sense of desertion, layeth forth his lamentable case before the Lord, ver. 1, 2. prayeth for relief ver. 3.4. and by faith is refreshed and comforted, ver. 5, 6.  
v. 1 HOw long wilt thou forget me (O Lord) for ever? how long wilt thou hide thy face from me?  
2. How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?  
In laying forth his grief, he beginneth at his apparent desertion; then speaketh of the perplexity of mind, arising herefrom; and last of all he mentioneth the continuance of his outward trouble from his enemies. Whence learn, 1. Trouble outward and inward, of body and spirit, fightings without, and terrors within, vexations from heaven and earth, from God deserting, and men pursuing, may fall upon a child of God at one time, and continue for a time long enough, as here; How long wilt thou forget me, how long shall mine enemy be exalted over me? 2. When trouble is continued, and appearance of means of delivery is not, and God both withholdeth inward and outward help, sense calleth this the Lords forgetting and hiding of his face. How long wilt thou forget me, and hide thy face? 3. The Lords children in their resolution for faith and patience, do set to themselves a shorter period usually then the Lord doth, for making them have their perfect work; therefore when their hope is deferred, it makes their heart sick, and to cry out, How long? how long? 4. When comfort trysteth not with our time, fear of eternal off-casting may readily slide in: and this fear, a soul acquainted with God, or that loveth him in any measure, cannot endure. Wilt thou forget me for ever? saith he. 5. Whatsoever sense do speak, or suggested tentations do speak, faith will relate the business to the Lord, and expect a better speech from him: For in this condition the Prophet goeth to God, saying, How long, O Lord? 6. A soul finding desertion, multiplieth consultations, falleth in perplexity, changeth conclusions, as a sick man doth his bed, falleth in grief, and cannot endure to live by its own finding, but runneth upon God for direction, as here we see it; How long shall I take counsel in my soul, having sorrow in my heart daily? 7. The enemies taking advantage, (by the continuance of trouble upon the Godly,) against his cause and religion, and against God, doth augment both the grief and temptation of the godly, How long shall mine enemies be exalted over me?  
Vers. 3. Consider and hear me, O Lord my God: lighten mine eyes, lest I sleep the sleep of death.  
4. Lest mine enemies say, I have prevailed against him; and those that trouble me, rejoice when I am moved.  
Now followeth his prayer for some comfortable answer, lest both he should perish, and God be dishonoured: Whence learn, 1. The edge of tentations is blunted, and grief assuaged, when the swelling of the soul doth vent itself to God: and certainly complaints are then best eased, when they are dissolved in humble supplications, as here, Consider and hear me, O Lord my God. 2. Albeit faith believeth that God considereth and heareth always, yet it cannot rest till it feel by some effect that he doth hear and consider, by his giving some real support, or help in need, according to covenant; This is imported in his praying, and words of prayer, consider, hear me. 3. If the Lord think it not good to give an outward delivery, faith will be content of a blenk of God's countenance for the present, lighten mine eyes, saith he; that is, let me have some immediate comfort to uphold me in the hope of my delivery. 4. It's a death to the godly man who hath seen him that is invisible, to be long without the sense of God's love; sense of succumbing and perishing in trouble, doth in this case usually set upon the Godly, as here, lighten mine eyes, lest I sleep the sleep of death. 5. The enemies of the godly do feed themselves with the trouble of the godly, and rejoice the more they see them in distress, and discouragement; which two inconveniences, the Lord useth to prevent, for he cannot endure long to see the pride and rejoicing of the enemy to feed itself on the miseries of his children; and this the Prophet insinuateth, when he seeketh relief, lest the enemy glory that he hath prevailed, etc.  
Vers. 5. But I have trusted in thy mercy, my heart shall rejoice in thy salvation.  
6. I will sing unto the Lord, because he hath dealt bountifully with me.  
Here the Prophet is raised up unto comfort by degrees: first he settleth himself upon the tried grounds of faith, then promiseth to himself deliverance, and thirdly findeth comfort: Whence learn, 1. Albeit we find not present relief, or comfort when we pray, yet we must resolve to adhere to God by faith: when we have poured out our soul in his bosom by prayer, we must resolve to settle our feet on the ground of faith, before we can expect to be comforted: For here David relied on God's mercy, and ratifieth his former resolution and practice of resting on his mercy, I have trusted on thy mercy. 2. So soon as faith is fixed, and resolute to adhere to covenanted mercy, hope doth lift up the head, and this anchor of the tossed ship stayeth the soul from being driven; The believer looketh out for God's salvation, by some way of delivery, which God thinks good to give, and assureth himself it shall come, and that he shall find joy in God's way of deliverance, My heart (saith he) shall rejoice in thy salvation. 3. When the believer is resolved to rest on God's mercy by faith, then followeth peace at least, and readily more comfort of God's Spirit, then for the present he expected to have, yea as much as shall satisfy him, and make him count himself richly dealt with, as here David acknowledgeth, saying, He hath dealt bountifully with me. 4. Fresh experience of favour from God, in the renewed sense of his good will to a soul, is a matter of great joy, in the midst of trouble; and the right fruit of it, is a renewed resolution cheerfully to praise God, as here we have the example, I will sing unto to the Lord, because he hath dealt bountifully with me.   

PSAL. XIV. To the chief Musician. A Psalm of David.  
David looking on the constitution of the visible Church, and seeing the great body of the people lying in their natural state, working iniquity, and hating the truly Godly amongst them, even to the death, vers. 1, 2, 3. comforteth the Godly, first by the care the Lord hath of them, in pleading their cause against the ungodly; vers. 4, 5, 6. and next by giving hope of better days for the godly, when after sore plagues come on that people, Christ should manifest himself unto them, vers. 7.  
Vers. 1. THE fool hath said in his heart, There is no God: they are corrupt, they have done abominable works, there is none that doth good.  
2. The Lord looked down from heaven upon the children of men; to see if there were any that did understand, and seek God.  
3. They are all gone aside, they are all together become filthy: there is none that doth good, no not one.  
The Prophet divideth all these who were in the visible Church, into un-regenerate men on the one hand, and Gods true people converted inwardly unto him on the other hand; and doth argue all the un-regenerate to be practically Atheists, without God in the World, by the same proof whereby the Apostle convinceth all men in nature, to be in the state of sin, Rom. 3.13. Whence learn, 1. Every man so long as he lieth unrenewed, and unreconciled unto God (how wise so ever, or of how great parts so ever he may seem to be to himself or the world) is nothing in effect but a mad man, running to his own destruction in losing his soul and eternal life, when he seemeth most to gain the world, therefore he is called the fool. 2. It is not heeded by God what a man's mouth saith of God, or of himself, but what his heart saith. The fool hath said in his heart, there is no God. 3. It is not the word, or outward profession, which truly doth expone the heart, but the current of a man's life and actions; for here it is proved, that the heart is full of Atheism, by this, that they are corrupt in their conversation, and do abominable works. 4. God is only the right Judge of regeneration and unregeneration, and the only true searcher of the heart: It's he who looketh down from heaven, to see if any of the sons of men, or any in the state of nature, have any wisdom in them, or affection after God: if any of them have understanding, or do seek after God: For he that doth not seek God, hath no understanding, nor principle of Spiritual life in him. 5. Whatsoever may be the odds among unrenewed men, some more, some less gross in their out-breaking, yet God pronounceth of them all, that they are all of them gone out of the way, to wit, of holiness and happiness, they are altogether become filthy; that is, all their actions flowing forth from their corrupt hearts are vile and loathsome in God's sight, and they are all in one rank in this, there is none of them that doth good, none of them, being unreconciled to God, do or can do any thing at all commanded of God, as commanded, from right principles, and for right ends.  
Vers. 4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord.  
5. There were they in great fear: for God is in the generation of the righteous.  
6. You have shamed the counsel of the poor; because the Lord is his refuge.  
In the next place he comforteth the people of God, living in society of the visible Church, with the unrenewed multitude. First, by this, that the Lord doth pled their cause against the ungodly. Whence learn, 1. That the nature of all unrenewed men, is to bear deadly enmity against those that are really God's people, and delight to undo the godly, as contemners of all that live not as they do. They eat up my people as they do bread, saith the Lord. 2. The Lord owns the quarrel, and wrongs done to the godly, as done to him, in whomsoever his image is hated or persecuted. They eat up my people, saith he. 3. The causeless hatred of the godly is a most unreasonable thing, and argueth admirable stupidity in wicked men, who malign the innocent, by whose life they are admonished of their duty, and taught the way to felicity. Have all the workers of iniquity no knowledge? 4. The mis-kenning of God, and working of iniquity, and persecuting of the godly, are three conjunct properties of a man in nature, not reconciled to God, For to be workers of iniquity, and eaters up of God's people as bread, and not calling on God, are put for the marks and properties of the same sort of ungodly men.  
Upon the challenge of the ungodly, the Prophet inferreth the consequence of certain and sad judgements to follow on the wicked, because God is nearly concerned in the quarrel of his people. Whence learn, 5. The persecution of piety in the godly, provoketh God to inflict the most fearful, and most sudden judgements. For therein specially were the ungodly put to fear, where they had no fear at all. 6. The near conjunction which God hath with the godly, is the reason of the greatness of the sin of persecution of them for godliness: for here it is given for a reason, why there they were in fear, why they were to tremble when God came to avenge the oppression of the godly, which the wicked feared never to be questioned; Because God is in the generation of the righteous. 7. Persecuting of a man for piety, were it but in jesting at a man, or mocking of him for piety, is the turning of piety, which is a man's glory, into a matter of reproach to him; and ● means to drive him and others from seeking of God, You have shamed the counsel, or resolution of the poor, when you scorn, because he hath made God his refuge.  Ver. 7. O that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, jacob shall rejoice, and Israel shall be glad. 
The next comfort of the godly, is from the hope of Christ's coming, in whom the redressing of this evil, and of all other, is to be found, for whose coming he wisheth. It is true, the sending of deliverance unto the distressed people of God in Saul's time, by bringing David to the Kingdom, was worthy to be wished for: but this could not fill up the measure of the wish here stirred up by the Spirit. Therefore we must look to the substance in Christ, in whom this wish and prayer hath full accomplishment, which in effect is, O that Christ the Saviour of Israel were come out of Zion. And this same wish closeth the fifty third Psalms also; where salvations of Israel in the plural number is set down, to note the perfection of salvation which cometh only by Christ, at whom the very form of the ●ebrew wishing doth look, as pointing at the person which shall give all sort of salvation to Israel, Who shall give; Now there was a coming of Christ in the flesh unto Zion, foretold by the Spirit, Zech. 9.9. and this is presupposed in this wish; for Christ must be in Zion before he come out of it. But not by this coming were so many Israelites saved as here is wished for: not by this coming was the body of Israel brought back from captivity here prophesied. There is also Isai. 2.3. a coming of Christ out of Zion to the Gentiles; and this coming is presupposed here, before that Israel's captivity be loosed. There is Isai. 59.20. compared with Rom. 11.26. a coming out of Zion for the bringing salvation to be body of the now misbelieving Nation of the captive Israelites, lying in captivity, scattered among the Gentiles, and this is directly prayed for, and longed after in this place. O that the salvation of Israel were come out of Zion, even the time when the Lord shall bring back the captivity of his people. Paul, Rom. 11.26. calleth this the Redeemers coming out of Zion, in regard of the time when, and the condition wherein Christ is to find the Israelites, to wit, out of Zion, out among the Gentiles, scattered among the Gentiles, to whom Christ came when he left judea. And, Isaiah calleth it a coming to Zion, in respect of the benefit to be given to the jews, who are designed oft by Zion. Whence learn, 1. Christ is the salvation of Zion, both figuratively and properly called so, as well before he came, as after; for here he is looked on as the Salvation of Israel, in whom all our salvation, jews or Gentiles, is founded. 2. Whosoever seeth him, (from how far off soever) he cannot choose but long for a further manifestation of him, for perfecting of the blessedness of his people: O that the salvation of Israel were come out of Zion! 3. It was revealed to the Prophets, that Christ was to come to the Church of the jews, and from thence to manifest himself to the Gentiles, casting off the Israelites for a time, scattering them among the Gentiles, and then to come about again towards the jews in their scattering and captivity, without casting off of the Gentiles; and this last turn is in the Prophet's eye, and aimed at by the Spirit, when he wisheth that the salvation of Israel were come out of Zion. 4. It was revealed also to th● Prophets, and to David, that before the constitution of the Church of Israel should be freed from the persecution of domestic enemies, vexing the hearts of the godly, or delivered from such men's power, as are described, ver. 1, 2, 3. that sore plagues were to be poured out upon that people, and that the Israelites were to be driven out of their own Land, and led in captivities, as the words here, and Psalm 53.6. do import; for they who were to be brought back from captivity after Christ's coming out of Zion unto the Gentiles, are presupposed to be in captivity, when Christ cometh to give salvation unto them. 5. Because of the large pouring out of the Spirit upon the body of the converted jews or Israelites, when the time shall come of their turning Christians, prophesied of here, and Isai. 59.20. and Rom. 11.25, 26. as their mourning in repentance for the injuries done by them and their progenitors, to Jesus Christ, shall be as the mourning of Hadadrimmon, in the valley of Megiddon, Zech. 12.10, 11. So here, joy in Jesus Christ reconciled unto them, shall be greate● then any that ever that Nation saw, whether in David's time, or Solomons: for then the Lord shall bring back the captivity of his people, here prophesied of, to be under the time of the Gospel, (whether by losing their captivity bodily as well as spiritual, whether they shall return to their own Land or not, or what the Scripture doth speak to this purpose, this place is not for the determining of it.) Then jacob shall rejoice, and Israel shall be glad, when the Saviour of Israel shall come out of Zion to them.   

PSAL. XV. A Psalm of David.  
The Prophet for distinguishing of the true members of the Church from those who were only outwardly professors, asketh of the Lord, how the one may be known from the other? ver. 1. and receiveth answer to the question, ver. 2, 3, 4, 5.  Ver. 1. LOrd, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? 
THe question is proponed about the marks of the sincere believers, the true Covenanters with God, the true Professors of true religion, who they are who shall not be cast out from the society of God's true Church. Whence learn, 1. The Tabernacle pitched by Moses, and the hill of Zion, where the Tabernacle and the Temple wat at last settled, was a Type of the true Church, and of Communion with God in Christ the Mediator, a type of God incarnate, dwelling, and exercising all his offices in his Church, and of the heavenly condition of his people called out of the world, and lifted up toward him, designed under the name of God's Tabernacle, and Gods holy hill. 2. Some of those who profess to be of this fellowship may be thrust out from it again, and debarred from all communion with God, when other some shall remain in this state, and not be removed. For the question is moved, What are the marks of the members of the Church invisible? and who they are who shall abide in God's tabernacle, and dwell in his holy hill? 3. Only the Lord who searcheth the heart, can put the difference between the true and the false; for this cause the question is proponed to God, Lord, who shall abide in thy Tabernacle?  
Ver. 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.  
3. He that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour.  
4. In whose eyes the vile person is contemned, but he honoureth them that fear the LORD: he that sweareth to his own hurt and changeth ●●t.  
5. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doth these things, shall ●ever be moved.  
The Lord answereth in the rest of the Psalm, by showing the fruits of faith manifested in obedience to God's commands, both moral and judicial, in the sight of all men: The sincerity of which faith and truth was to be certainly known to God only, and to the conscience of every man's self; which was sufficient to satisfy the question, quieting and comforting of the upright ones. Whence learn, 1. That sincere endeavour of universal obedience in a man's conversation, is a fruit and evidence of true faith, and a mark of a true member of the Church invisible, He walketh uprightly, and doth righteousness. 2. Another fruit of true faith, is conscience-making of what a man speaketh, ruling his tongue so, as his heart and his tongue do agree in the truth: he speaketh the truth from the heart. 3. A third fruit of unfeigned faith, is making conscience in all his dealings, that he harm not his neighbour, neither in his name, nor in his person, nor his goods, and making conscience not to receive readily a false report of his neighbour, when it is devised by another, He backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. 4. A fourth fruit of sound faith, is the low estimation of any worldly excellency wherewith a wicked man can be busked; to whom, although the godly, according to duty, will give civil honour, as his place requireth, yet he counteth him a poor miserable man for all his honour and wealth, because he walketh in a godless way: but where he seeth one that feareth God, he esteemeth highly of him in his heart, whatsoever external expressions thereof he find fit to give, because of the honourable way of holiness, wherein the godly walketh; for in his eyes a vile person is contemned, but he honoureth him that feareth the Lord. 5. A fifth fruit of sound faith, is tender respect to the Name of God, and care to keep lawful promises, covenants, and oaths, whatsoever civil inconveniences may follow upon the strict keeping of them; Though he swear to his own damage, he changeth not. 6. A sixth fruit and evidence of faith, is dispensing with commodity, when God by a special reason calleth for so doing, albeit other ways a man might take reasonably more gain. Many of such sort of cases do occur in merchandise, and 〈◊〉 exacting of rents and debts, as circumstances may teach, when, and where God calleth for most moderation; such was the judicial dispensing with commodity, put upon the jews for losing the yoke of a bought servant, being a jew, at the end of six years; and quitting of houses and lands bought from a jew at the year of jubilee, how dear soever it cost the buyer; and not taking usury of a jew; wherein the jew was privileged above men of another Country: for in all these three particulars, it was lawful for the jew to do otherwise with other countrymen, to wit, in buying a servant from a stranger, and not 〈…〉 all his days, and buying land from a stranger of another country, and transmitting it to his own posterity, and taking usury of a stranger, according to the rate which was acknowledged on all hands to stand with equity; which commodity if an Israelite did not dispense with toward an Israelite, it made him short of this commendation of the true Israelite, who putteth not his money to usury. 7. The seventh fruit and evidence of faith, is freedom from bribery, with love of justice, which the believer will not pervert, to the detriment of the man who hath a good cause, for whatsoever bud or reward man can give him. This is the upright man's last property, He taketh not a reward against the innocent.  
Having numbered out the evidences of a sound convert and true believer, who shall never be thrust out of God's fellowship, he concludeth, That whosoever doth these things, or studieth to do them, shall never be moved. That is, he that shall evidence his faith in God, by a sincere endeavour to do the duties of the first and second table of God's Law, shall not be removed from God's house, but shall abide in his Tabernacle, and dwell in Zion, in the fellowship of God and his Saints for ever.   

PSAL. XVI. Michtam of David.  
David in this Psalm, finding himself in the state of grace, prayeth for preservation in general, in relation unto all dangers, and evils of body and soul, and whatsoever other evil, from which a godly man, with allowance of God's word might pray to be preserved. His only reason to assure himself to be heard, is because he had gotten grace to trust in God. The sincerity of which faith in God, he proveth by sundry evidences, ver. 1, 2, 3, 4. In the second place he climbeth up to the comfort and joy of believing; And all the grounds of joy whereupon he goeth, do serve both to confirm his faith, and to give him assurance of the granting of his prayer, ver. 6, 7, 8, 9, 10, 11.  Ver. 1. PReserve me, O GOD: for in thee do I put my trust. 
HE findeth himself in a good condition, and all the prayers he prayeth, is in one word, for preservation. Whence learn, 1. As our being, living, and moving natural, and our bringing into the spiritual and blessed estate of grace, is of the Lord, so is our keeping therein of the Lord also, and our duty is to acknowledge God in both, and to live unto, and pray for his upholding of us, and not to lean upon our own wisdom, strength, or holiness; For David teacheth so to do. Preserve me, O God. 2. The grace of God having granted to us lively faith, settled on God, is a sufficient ground of our hope, and assurance to persevere, and to be still preserved, for this is the reason whereby David confirmeth his prayer, For in thee do I put my trust.  
Ver. 2. O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee:  
3. But to the saints that are in the earth, and to the excellent, in whom is all my delight.  
Because he hath made his faith in God, the reason of his hope of perseverance, and of his having his prayer granted, he proveth the sincerity of his faith by five Evidences or fruits thereof. Whence learn, 1. The first solid evidence of the sincerity of saving Faith, is the testimony of the conscience, bearing witness to a man, that he hath laid hold on the covenant of grace, and hath chosen God for his protector, and master, and that he is resolved to depend upon God, and to serve him, as David did, saying, O my soul, thou hast said unto the Lord, thou art my Lord. 2. Another evidence of the sincerity of faith, is renunciation of all confidence in a man's own works, and the rejecting of all conceit of any possibility of merit at God's hand, who cannot be profited by our goodness; for we have what we have of him, and can never put an obligation on him by any thing which we can do. My goodness doth not extend to thee. 3. A third fruit and evidence of faith, is love and kindness to the godly, and bestowing of our own goods for supplying their need, joined with a high estimation of their preciousness, above the godless world, and with pleasure taking in their fellowship: so reckoneth the prophet, saying, My goodness extendeth not to thee, but to the Saints that are on the earth, and to the excellent, in whom is all my delight: where, by the way, let us observe, He knew no saints to whom he could be profitable, save only the Saints who are upon the earth.  Ver. 4. Their sorrows shall be multiplied, that hasten after another god: their drink-offerings of blood will I not offer, nor take up their names into my lips. 
A fourth fruit and evidence of faith, is, the hating of false religion, and counting all followers of idolatry, or worship of another god, than the true God, to be accursed; such a hating of false religion as is accompanied with the discountenancing, open discrediting, and abhorring of all idol service, as David expresseth here in the whole verse. Whence learn, 1. Men as they are naturally averse from following the true God, and the true religion; so are they naturally bend to all idolatry, and zealous in following idols, and any false religion. They hasten after another god.. 2. The more men do hasten after felicity, in the way of idolatry, they have the worse speed. For their sorrows shall be multiplied that hasten after another God. 3. The more madly the world run after idolatry, the more should the faithful man testify his abominating thereof, as David doth. Their drink-offerings of blood will I not offer, nor take up their names into my lips. He cannot speak of them without disdain.  Ver. 5. The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot. 
A fifth fruit and evidence of faith in God, is delight, and satisfaction in, and resting on God, as all-sufficient for the believers complete happiness, as the whole verse holdeth forth. Whence learn, 1. The believer hath as sure right unto God, as any man hath to the patrimony whereunto he is born; or any Tribe ever had to his share in the Land of Canaan. T●● Lord is the portion of his inheritance. 2. The Lord is the believers lot and share▪ when the world are seeking, some one, some another temporal good; The Lord, and the light of his countenance, is the believers complete good; whatsoever measure of earthly things is given to the godly beside, Levi's portion is his portion. The Lord is the portion of his inheritance. 3. The Lord is the believers livelihood, and the furnisher of his daily bread, He is the portion of his cup. 4. The Lord giveth himself to the believer for his felicity, as he also maintaineth the believer in the right unto, and possession of himself: He maintaineth his lot: and so, as the believer cometh to his right he hath unto God, not by his own purchase, but by spiritual birthright, as a child of Christ by faith, or by free donation of this inheritance, received of God by faith; so he may claim to God, and enjoy the possession of God, as firmly as his inheritance; as fully as if God were his particular property and portion; as sweetly as his daily food, and the portion of his domestic cup: and with as great quietness and security, as the immediate vassal of the mightiest Monarch, being willing, able, and engaged most deeply to maintain his lot.  Ver. 6. The lines are fallen unto me in pleasant places; yea, I have goodly heritage. 
In the second place he climbeth up to the joy of faith, arising from the certain persuasion, and present sense of his being in the state of grace; The reasons or grounds of his joy are six, The first reason of his joy, is founded upon the properties and selfsufficiency of God, compared to a goodly and pleasant heritage, which wanteth no commodity within itself. Whence learn, 1. Pleasure and profit, and all commodities of life are abundantly to be found in God; & whatsoever can be represented by any goodly heritage, lying in most pleasant places, is but a shadow of what is to be found in him, as the comparison taken from lower things here importeth. 2. The more the believer considereth what the Lord is, and what are his perfections, and what is the believers own interest in God, the more is he satisfied, and ravished in the beholding of God, and his own felicity in him. No wonder therefore if David say, for the measuring out of this share to him, that his lines are fallen out to him in pleasant places, etc. 3. The believer hath liberty to appropriate God in a manner to himself, and in comparison with the share of the worldlings, to prefer his own portion above all ot●●rs: This doth David, when he calleth God his own pleasant places, and his own heritage.  Ver. 7. I will bless the Lord who hath given me counsel: my reinss also instruct me in the night season. 
The second reason and ground of joy, is because God hath persuaded him to believe in the Messiah, or Christ to come, as is clear by the next verse, and that God has taken the directing of him▪ Whence learn, 1. As it is the work of God only, to give effectual counsel to any man to believe in Christ; So also the way of persuasion of a soul to trust in God, is a way of working, proper only to God; for it maketh the man so free an agent, in the act of believing, as if God's work were counsel only, and the work of active persuasion so invincible, as the work is effectually wrought, and infallibly: for he calleth the bestowing of saving faith, or grace to consent to the covenant of grace, a giving counsel: He hath given me counsel. 2. The glory of trusting in God, is not a matter of gloriation of the believer, in his own disposing of himself, but a matter of thanksgiving to God, and glorifying of him, who giveth the counsel to believe, and maketh the counsel to him effectual: For David saith, I will bless the Lord who hath given me counsel, to wit, effectually; for faith is not of ourself, it is the gift of God, wherein flexanimous power and voluntary consent are sweetly joined together. 3. This mercy of powerfully persuading a soul to make choice of God, to close in covenant with him, and to trust in him, doth put a perpetual obligation of thanksgiving unto God upon the believer, to make him say in all time coming and for ever, I will bless the Lord, who hath given me counsel. 4. With the gift of saving faith, or persuasive counsel to believe in God, is joined the sweet guiding and directing of the Lords Spirit, how to order the ways of the believer: For here instruction of him in the night season, is joined with the former mercy, and is made a reason of thanksgiving, and blessing of God. For he addeth, My reinss also shall instruct me in the night season. 5. The framing of the will, desire, appetite, affections, inclinations, thoughts, and secret meditations, is so inward, secret and deep a work, as the Spirit of God thinks good to express this his giving discretion secretly to David, in the terms of the teaching of the reinss, because they are the hiddest parts of the body, and nearest to the back of any of the inward noble parts; and because of the nature of the reinss, which have much affinity with the affections, and have for their office the discretive purging of the blood, the natural furniture of life, My reinss also instruct me in the night season.  Ver. 8. I have set the Lord always before me: because he is at my right hand, I shall not be moved. 
The third reason, and ground of joy, is the gift of the grace of God, making him always keep his eye (for getting assistance, direction, and comfort) to good purpose, upon Jesus Christ, the Lord, of whom this place is exponed Act. 2.25. Whence learn, 1. The duty of the believer, and the way for him to have and retain joy in the Lord, is to fix the eye of faith always, in all estates, on the Mediator, the promised Messiah, the Lord Jesus, for direction, assistance, comfort, and delivery. For this was David's way, I have set the Lord always before my face. 2. Such as implore Jesus Christ for all things in all estates, shall be sure to have his effectual presence near hand to help him in time of need. For he is at such a man's right hand, at all times. 3. Faith, kept in excercise by employing of Jesus Christ, may have assurance of perseverance, and enjoying constantly the state of grace: whatever alterations, and commotions come, their state shall stand fixed; they shall stand in grace; for upon this ground the Prophet saith, I shall never be moved.  Ver. 9 Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. 
A fourth reason of joy abounding in his heart, and breaking forth in his words, is his victory over death, and the grave, by faith in Jesus Christ. Whence learn, 1. Faith in Christ is able not only to give peace that passeth understanding, but also to fill the heart with joy, and to make the tongue, which is a man's glory, above all other creatures, sometime to break forth in expressions of joy; for therefore saith he, my heart is glad, and my glory rejoiceth. 2. So great victory over death and the grave, is gotten by faith in Jesus Christ, that a believer can lay down his body in the grave, as in a bed, to rest it there, in hope of the resurrection; and here an instance and example for it. My flesh also shall rest in hope.  Ver. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy One to see corruption. 
The first reason of his joy, is the assurance of the resurrection of Jesus Christ his head, through whom he hopeth to be raised in his own order and time. Whence learn, 1. A believer is so nearly joined with Christ, that he may give to him the styles of what is nearest and dearest to him, and call him his very life and soul, as here David saith of Christ, who behoved to rise again, Act. 2.25. Thou wilt not leave my soul, or my life in grave: and by this means he also is assured of his own resurrection in due time; for our life and soul is bound up in Christ: Our life is hid with God in Christ, specially in respect of that wherein he standeth in our room, such as his suffering, rising, reigning as our Surety and Attorney. 3. The body of Christ not only was to rise from the dead, but also could not so much as putrify in the grave: For of Christ he saith, Thou wilt not suffer thy holy One to see corruption.  V. 11. Thou wilt show me the path of life: in thy presence there is life, at thy right hand there are pleasures for evermore. 
The last ground and reason of his joy, is the assurance he hath of blessedness and of eternal life: Whence learn, 1. The believer who is fixed by faith on Christ, may be assured of his perseverance in the way leading to life: Thou wilt show me the way to life: that is, thou wilt point out the way that I should walk in, thou wilt go alongst with me, and make me effectually find thy help, to walk in it. 2. The fruition of God's immediate presence is not like the joys of this world, which neither do feed nor fill a man: but when we shall enjoy God's presence fully, we shall have full contentment, and complete felicity: For in his presence is fullness of joy. And the felicity of believers is not like the pleasures of this world, which pass away suddenly as a dream: but it endureth for ever: At his right hand are pleasures for evermore.   

PSAL. XVII. A Prayer of David.  
This Psalm, according to the Inscription thereof, is a Prayer of David, mixed with sundry reasons for helping: wherein first, he craveth in general justice in the controversy between him and his oppressors. ver. 1, 2, 3, 4. Secondly, more specially, he requesteth for a wise carriage of himself under this exercise, ver. 5.6. Thirdly, prayeth for protection & preservation from his enemies, ver. 7, 8, 9, 10, 11, 12. Fourthly, for disappointment to his enemies, and for delivery of himself from them, ver. 13.14. and closeth comfortably in confidence of a good answer, and hope of satisfactory happiness, ver. 15.  
Ver. 1. HEar the right, O Lord, attend unto my cry, give ear unto my prayer that goeth not out of feigned lips.  
2. Let my sentence come forth from thy presence: let thine eyes behold the things that are equal.  
3. Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me and shalt find nothing; I am purposed that my mouth shall not transgress.  
4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the Destroyer.  
The first part of the prayer is unto God, as a righteous Judge, to hear his plaint, and to decide in his favour, according to his just cause, and righteous carriage in relation to his enemies: Whence learn, 1. As righteous men are subject unto injuries and oppressions, as well as others are, and are driven by trouble to seek relief of God, as, in this case; it is a special comfort, to have God a righteous judge to hear them, and a righteous cause to bring before him, that the man may say, Hear the right, O Lord. 2. The conscience of earnest and honest dealing with God, in the singleness of our heart in prayer, is a good reason to help our faith in prayer, when we may say, We cry, and pray, not with feigned lips. 3. When we are unjustly condemned by men, we may appeal to God, and call the appellation, and seek and expect a more just sentence pronounced and executed by God. We may say, Let my sentence come forth from thy presence. 4 Although men cast out our true defences, which we make against false Libels, and do not respect equity; yet God will take notice of the whole process his eyes will behold things that are equal. 2. Sincerity of heart giveth boldness to a man to present himself to God, to be examined, after that the conscience in its private trial of the man's carriage toward the adversary, hath in the sight of God absolved him; as here the Prophet, in relation to his carriage toward the oppressor, doth speak to God, ●hou hast tried me in the night, and hast found nothing. 6. Sincerity of carriage for time bypast, must be joined with a purpose of sincerity in time coming, that he may say with David, in relation to his part, I am purposed that my mouth shall not transgress; that is, not to speak a wrong word against him. 7. Natural men's manner of dealing, when they are injured, is to recompense evil for evil. For the works of men are to follow the paths of the destroyer. 8. There is no way to keep the children of God from these paths of the destroyer, when they are provoked to injuries, except in the fear of God, they look to what Gods word directeth them to do. Thus did David escape an ill course, when his nature might have tempted him to it. By the words of thy lips have I kept me from the paths of the destroyer.  
Ver. 5. Hold up my goings in thy paths, that my footsteps slip not.  
6. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.  
The second part of the prayer, wherein he requesteth for grace to be kept still in a righteous and holy way; Whence learn, 1. The most holy man, though he have stood fast formerly, is most feared to offend, and most suspicious of himself, and most earnest with God to be holden up, that he fall not in time to come; and giveth all the glory of his standing in a good cause, unto God, as is evidently holden forth in this petition of David, Hold up my goings in thy paths, that my footsteps slip not. 2. The best way to have deliverance from, and victory over adversaries, is to keep a strait course of carriage in the fear of God, Going in God's paths, that is, as God hath prescribed our way in his word. 3. Our prayer should be such, and so put up, as we may be sure to be heard; and when we have prayed unto God, according to his will, we may be confident of a good answer with David, That he will incline his ear, and hear our speech. 4. Confidence to be heard, 〈…〉 our hands in prayer, but hearten us to p●ay, as this example ●eache●● us.  
Ver. 7. Show thy marvellous loving kindness, O thou that savest by thy right hand, them which put their trust in thee, from those that rise up against them.  
8. Keep me as the Apple of the eye: hide me under the shadow of thy wings.  
The third part of his prayer, is, for a merciful protection, and preservation from his enemies. Whence learn, 1. The Believer must hold his eye in time of dangers and straits, especially upon God's good will and kindness, as a counter-balance of all the malice of men: and here, though his straits were never so great, he shall read a possibility of wonders for his delivery, as here is seen; Show thy marvellous loving kindness, O Lord. Beside common favours, God hath other mercies in keeping for his own, and those are marked even with some wonderfulness, either in the time, or manner, or measure, or mean, or some other respect. 2. The Lord's power and his office of Saviourship, and his constant manner of dealing for believers, are the pillars of the persuasion of help to be had in God. So reasons David, saying, O thou that savest with thy right hand them which put their trust in thee: for God's Nature, Christ's Office, and his manner of dealing, are equivalent to promises, when they are looked unto by a believer. 3. Such as trouble unjustly them, of whom the Lord hath taken the maintenance, do in a sort engage God to be their, party, and to defend his servants, for they rise up against not only God's servants, but against God, who saveth by his right hand. 4. The care God hath of his poor children, that depend upon him, is unspeakable; and the tender love he beareth unto them, no one similitude can express, as plurality of similitudes joined here, do give evidence; for God's care of them is comparable to man's care of the apple of his eye; God's love to them is comparable to the love of the Bird-mother toward her young ones, whom she warmeth, and hideth under the shadow of her wings. O wonderful goodness, and wisdom of God, who admitteth himself to be compared to such low similitudes, that he might lift up our faith above all objections of mis-belief.  
Ver. 9 From the wicked that oppress me, from my daily enemies, who compass me about.  
10. They are enclosed in their own fat: with their mouth they speak proudly.  
11. They have now compassed us in our steps, they have set their eyes bowing down to the earth.  
12. Like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places.  
The reason of his prayer, is taken from the deadly malice of his enemies, v. 9 from their pride, v. 10. from their confidence, v. 11. from their beastly cruelty, v. 12. Whence learn, 1. The enemies of God's people are ordinarily wicked, oppressors, deadly enemies to them, proud of their wealth and power, boasters, crafty Foxes, cruel Lions: and the more of these evils do break forth against God's people, the more should the dangers be laid before God; not for information of him, but for the exoneration of our griefs, tentations, fears and dangers before God, and laying of our care upon him: and so much the more also is vengeance on the enemy, and the delivery of the godly near hand; and hopes of answering the prayers put up against them, are the more made certain, as the use of the wickedness of the enemy made by the Prophet here doth teach.  
Ver. 13. Arise, O Lord, disappoint him, cast him down: deliver my soul from the wicked which is thy Sword:  
14 From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.  
The Fourth part of the prayer is, for frustrating the intention of the enemy, and setting the supplicant free from the danger. Whence learn, 1. When danger is most nigh, God is more nigh, and he can shortly interpose himself, to the overturning of the design of the enemy, and to the ruin of the enemy himself: he can quickly arise, and disappoint him, and cast him down. 2. The power of the enemy standeth in the Lords employing of him; he cannot strike, except God strike by him; therefore he is called God's sword. 3. The shortest way to be safe from what the wicked can do, is prayer to God, to overrule him. Therefore saith David, Deliver my soul from the wicked, which is thy sword. 4. The Lord ordinarily for execution of wrath, and for hard trials, and troubles of the godly, doth in his providence make use of the wicked; Deliver me, saith he, from men which are thy hand. 5. The wicked neither have, nor do seek any felicity, but what may be had in this life, they are men of this world, and have their portion in this life, they need look for no more good than they find in the world, and that is, a poor, and sorry happiness. 6. The belly full of sensual lust, and rarest dishes, and best meats which Gods store-house can afford, is the height of the happiness of a poor rich worlding. In his own person, it is all that God giveth him for his portion, and which the Fool hath chosen, even the filling of his belly with Gods hid treasure, or of some rare meat, which meaner people cannot have, and therefore it is called Gods hid treasure. 7. All the felicity which the worldling can have, in the point of honour and riches to himself, and his posterity, is worldly wealth while he liveth, and a number of children to enjoy his wealth after him; whether they shall live and inherit it, whether they shall prove wise men or fools, he knoweth not; this is his all; for in God's favour he hath no interest; heaven he hath nothing to do with; and at the best, They are full of children, and leave the rest of their substance to their babes.  Ver. 15. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. 
He closeth his prayer comfortably, with the hope of true felicity in fellowship with God. Whence learn, 1. In the midst of whatsoever worldly trouble ●●e godly can be in, his hope is far better than the worldly man's possession; and the Prophet here, for this cause doth prefer his present condition, being in danger daily of his life, to all his enemy's prosperity, saying, by way of opposition, As for me, I will behold thy face. 2. The enjoying of the presence, and sense of the loving kindness of the Lord, is the felicity of the godly, in that measure they attain it; the hope whereof upholds the believers heart in the darkest times of trouble. As for me, saith he, I will behold thy face. 3. The enjoying of God is proper only unto the man justified by Faith, and endeavouring to live righteously; and it is righteousness with God, that such a man be brought to the enjoying of his hope. I will behold thy face in righteousness, saith he. 4. There is a sleep of deadness of spirit, out of which the shining of God's loving countenance doth awake a believer, and revive the spirit of the contrite ones; and there is a sleep of death bodily, out of which the loving kindness of the Lord shall awake all his own, in the day of the resurrection, when he shall so change them into the similitude of his own holiness and glorious felicity, as they shall be fully contented for ever▪ and this first and second delivery out of all trouble, may every believer expect and promise to himself. I shall be satisfied, when I awake, with thy likeness.   

PSAL. XVIII. To the chief Musician, A Psalm of David, the servant of the Lord, who spoke unto the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul. And he said.  
David in this Psalm, as a Type of Christ, and fellow partaker of the sufferings of Christ in his mystical members, and of deliveries and victories over his and their enemies, being now settled in the Kingdom, praiseth God for his marvellous mercies; and as a Type of Christ, he prophesieth of the enlargement, & stability of his own Kingdom, and of Christ's Kingdom, represented thereby; and first obligeth himself thankfully to depend upon God, whatsoever enemies he shall have to deal with, ver. 1, 2, 3. Secondly he giveth a reason of his resolution, from the experience of the Lords delivering of him out of his deepest distresses, ver. 4, 5. to ver. 19 Thirdly, He amplifieth this mercy, acknowledging that this was a fruit of his faith, & righteous dealing with his party adversary; the like whereof every believer might expect, as well as he for time coming, by reason of this his bygon large experience, from ver. 20. to v. 30. Fourthly he praiseth God in particular, for the experience he hath had in time bygon in warfare, and victories in battle, to ver. 43. Fifthly, As a Type of Christ, he promiseth to himself the enlargement of his own Kingdom, and prophesieth of the enlargement of Christ's Kingdom among the Gentiles, for which he praiseth God unto the end of the Psalm, ver 43, 44, 45, 46, 47, 48, 49, 50.  
In the inscription, he telleth the time, and occasion of his writing of this Song, Whence learn, 1. That after long trouble, the Lord will give his children rest at last, one way or other, and delivery from all their enemies, as here is given to David from Saul and all his enemies. 2. When the Believer getteth relaxation from trouble, he should set himself to glorify God for his delivery, and give evidence of his thankfulness, as David doth in penning of this Song, when God delivered him. 3. It is a greater honour to be a real servant of the Lord in any calling, then to have the honour of being a King, not being his servant: so esteemed David when he made this Inscription, A Psalm of David, the servant of the Lord.  
Ver. 1. I Will love thee, O Lord, my strength.  
2. The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I will trust, my buckler▪ and the horn of my salvation, and my high tower.  
3. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.  
IN the first part of the Psalm, he settleth his resolution yet more to love God, to believe in him, and to worship him still in all difficulties, knowing by experience, this to be the way to be saved from all his enemies. Whence learn, 1. The chief fruit of faith▪ and end of God's mercies to us, is to grow in estimation of, and affection towards God: for so doth David, saying, I will love thee, O Lord. 2. Whatsoever a believer hath ●eede of that will the Lord supply; that will the Lord be himself unto him according to his need, as here he is David's strength in weakness; his rock of refuge, when he is pursued; his fortress, when besieged; and his deliverer when in extreme danger. 3. Experience of the Lords faithfulness, and kindness to us, should confirm us in the covenant of grace, and strengthen our resolution to believe in him: for upon this account David calleth the Lord, My God, my strength, in whom I will trust. 4. When the believer is yoked in fight with whatsoever adversary, he shall be sure to have defence in it, delivery out of it, and preservation after it. Therefore doth David glory in God, as a Buckler to be opposed to all blows, and throws of darts from adversaries, as the horn of his salvation, powerfully fight for his delivery and victory: And as his high Tower, whence he might look down, and despise all the wit, malice, and power of his enemies. 5. Prayer and invocation of God, should be always joined with praises and thanksgiving, and used as a means, whereby faith may extract the good which it knoweth is in God, and of which he hath made promise, I will call upon the Lord who is worthy to be praised. 6. Delivery, safety, and peace may the believer expect, as the answer of his invocation upon God. So shall I be safe from mine enemy.  
Ver. 4. The sorrows of death compassed me, and the floods of ungodly men made me afraid▪  
5. The sorrows of hell compass●●● about: the snares of death prevented me.  
In the second part, he bringeth forth his experience, whereby he was encouraged unto the foresaid duties. Whence learn, 1. Although the word of God be infinitely sure, and true in itself, yet experience of the truth thereof, helpeth much to strengthen our griping thereof, and to cherish hope, as here is declared. 2. The believer in his exercise, may be put hard to it, and brought in sight of apparent perishing of soul and body; while men seek his life, God for a time hideth his face: for David felt deadly fears, and extreme torment of soul, even the sorrows of death, the sorrows of hell, and the snares of death preventing him, that he could not get free from them.  Ver. 6. In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears▪ 
He hath set down the straight he was in, now he setteth down the mean he used to be relieved, to wit, prayer to God, as in covenant with him; and how he was mercifully heard through Christ. Whence learn, 1. No strait is such, but God can ●eliver out of it, no case is so desperate, as to make prayer needless or useless: for David saith in his deepest distress, I called on the Lord. 2. It is necessary not to give over, when help is delayed; yea, it is necessary to grow more fervent, and for this end to lay hold on the covenant of reconciliation, and upon God in covenant with us: for he addeth, I cried to my God. 3. By virtue of Christ's sacrifice, and his intercession, notice is taken of prayer graciously, and answer cometh to the believer; for he addeth, He heard my voice out of his temple, and my cry came before him, even unto his ears; He pointeth at the Temple, in regard of the Ark, and other figures representing Christ in his intercession for us in heaven.  
Ver 7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.  
8. There went up a smoke out of his nostrils, and fire out of his mouth devoured, coals were kindled by it.  
9 He 〈◊〉 the heavens also, and came down: and darkness was under his feet.  
10. And he road upon a cherub, and di● fly: yea, he did fly upon the wings of the wind  
11. He made darkness his secret place: his pavilion round about him, were dark waters, and thick clouds of the skies.  
12. At the brightness that was before him, his thick clouds passed, hailstones and coals of fire.  
13. The Lord also thundered in the heavens, and the Highest gave his voice, hailstones and coals of fire.  
14. Yea, he sent out his arrows, and scattered them, and he shot out lightnings, and discomfited them.  
15. Then the channels of waters were seen, and the foundations of the world were discovered: at thy rebuke O LORD, at the blast of the breath of thy nostrils.  
The manner of his delivery is set down in comparative speeches, alluding to the most glorious manifestations which eve● God gave of himself, in Mount Sinai, or in the days of joshua, or in the days of the judges, or Samuel, all which glorious manifestations of God to his people, David esteemeth to be reacted in the wonderfulness of his delivery; so as he thinks he may justly compare the wonders shown in his preservation from his enemies, to any of, or to all Gods former wonders, in saving his people. Whence learn, 1. Although our natural stupidity, unbelief, and enmity against God, do extenuate the works of God's providence about his children; yet the believer should look upon them with a spiritual, and discerning eye, and should so set them forth to others, as David doth here. 2. The most sensible mutations in heaven and earth, are not so observed by the blind world, as a soul illuminate with spiritual light will observe Gods spiritual providence in his works towards his people, and toward himself, as here David's example doth show. 3. The history of the Lords redeeming of his Church, set down in Scripture, and by David alluded unto, may be seen in Gods particular dealing with his children, as very like to the same, and as appendicles of the same work repeated. This is imported in David's recalling to memory what is said, Exod. 9.23, 24. and 9.18. josh. 10.11. judg. 5.4. 1 Sam. 12.18. concerning the Lords manifesting of himself. 4. The terribleness of God coming to judge his enemies, is a matter of consolation to the believer, and of praise to God: as here is set down.  
Ver. 16. He sent from above, he took me, he drew me out of many waters.  
17. He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.  
18. They prevented me in the day of my calamnity: but the Lord was my stay.  
19 He brought me forth also into a large place: he delivered me, because he delighted in me.  
Now he draweth forth his delivery in lower comparisons, and more proper words, for the more clear capacity of the Church; to wit, that God delivered him as one in peril of drowning, ver. 16. As helping a weak man from a strong party, ver. 17. As upholding a man circumvented, and ready to fall and fail, ver. 18. And setting a man free from all danger, ver. 19 Whence learn, 1. Our weakness in the time of our delivery, commendeth God's power, as David's delivery is magnified, because it was as a drawing of him out of many waters, where he was like to drown. 2. Whether God use means or not in our deliveries, the work must ever be ascribed to him alone. He sent from above, and took me out. 3. Power of adversaries will not hinder Gods helping hand; he can, and doth usually deliver his own from them that are too strong for them. 4. A soul sensible of Gods merciful work, cannot satisfy itself with expressions about it. And as many new considerations as a believer hath of the circumstances of a mercy, as many new mercies doth he see; therefore is it that David repeateth the same work of deliverance in more and moe new expressions, and cannot express himself in one word, with satisfaction to himself. 5. When a man is enclosed, and prevented from escaping out of trouble, faith would fail, and then despair should follow, if God did not interpose himself, and did not furnish strength in this difficulty. David being thus circumvented, saith, But the Lord was my stay. 6. The Lord doth not leave his work about his own, till he perfect it, but he compleateth their delivery ere he cease, and doth crown his mercy with joy: To express this, David saith, He brought me forth also into a large place  
Ver. 19 He brought me forth also into a large place: he delivered me, because he delighted in me.  
20. The Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me.  
21 For I have kept the ways of the Lord, and have not wickedly departed from my God.  
22 For all his judgements were before me: and I did not put away his Statutes from me.  
23. I was also upright before him: and I kept myself from mine iniquity.  
24. Therefore hath the Lord recompensed me according to my righteousness, according to the righteousness of my hands in his eye sight.  
The third part of the Psalm, wherein he goeth on to amplify mercy sundry ways, and first from the cause of it, which is the mere good will and love of God. Whence learn, 1. That the cause of any mercy shown to us, is not to be found in us, but in God's free love, He delivered me, because he delighted in me. 2. The belief of God's love sweeteneth and commendeth the mercy exceedingly: The delivery here is great, but this word, because he delighted in me, is far more sweet, verse 20. There is another point of amplifying the mercy of his preservation and delivery, in the clearing of his innocency▪ and freeing of ' him from the slanders of ungratitude, rebellion, treachery against his Father in law, and his Prince, which was the fruit of another grace of God, given unto him, to wit, righteousness and innocency, in relation to his enemies, ver. 20. and a study to keep God's commands, ver. 21. and the fear of God fastening him to God's Statutes, ver. 22. and sincere and tender walking with God, and watching over the sin which did most beset him, ver. 23. where his delivery from his enemies, and clearing his innocency from calumnies, was a gracious reward, ver. 24. Whence learn, 1. In a good cause, it is necessary we have a good carriage, lest we mar our cause, and our comfort also: For David studied righteousness and cleanness of hands, in relation to his enemies, when he was most unjustly persecuted. 2. A godly behaviour in a good cause shall not want the fruit: For the free love of God rewarded David according to his righteousness. 3. The conscience of a godly behaviour in time of persecution, is twice profitable: once under the trial and trouble, it doth support: again, after the delivery, the looking back upon it, doth comfort, as here is shown. 4. As we should at all times take heed to our conversation, so in special, when by persecution we are troubled for a good cause: For now we are upon the trial of our faith, patience, wisdom, and other graces, as David was: and should do as he doth here. 5. We have special rules of good behaviour set down in David's example; first, we must be sure to follow such ways, as God's word doth allow, that we may say, I have kept the ways of the Lord. Secondly, if in our infirmity we be miscarried at any time, we must not persist in a wrong course, but return to the way of God's obedience, That we may say▪ I have not wickedly departed from my God, neither in the point of belief, nor practical obedience. Thirdly, we must set all the commands of God, and his written judgements before us, to be observed, one as well as another, and must have respect to Gods threatened, and executed judgements also, that we may say with David, All his judgements were before me. and I did not put away his statutes from me. Fourthly, We must study sincerity in our carriage, doing good actions well from right principles, and for the right end, that we may say, I was also upright before him. Fifthly, We must keep strict watch over our wicked nature, and most raging passions and affections, lest they break out; that our conscience may not contradict us, when we say, I have kept myself from mine iniquity. 6. It is wisdom to join one mercy with another, in our reckoning, that we may say that we have gotten grace for grace, as David doth acknowledge, That as God had given to him grace to study righteousness and innocency, so had he recompensed him according to his righteousness. 7. When the world would bur● our innocency with slanders, it is lawful and expedient to defend our own good name, and to speak and write in defence of it, as David doth here.  
Ver. 25. With the merciful thou wilt show thyself merciful, with an upright man thou wilt show thyself upright.  
26. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward.  
27. For thou wilt save the afflicted people: but wilt bring down high looks.  
From his own experience he draweth up a general doctrine, concerning the Lords holy, just, and wise manner of dealing with all men, according to their carriage towards him. Whence learn, 1. The experiences which any of the Saints have, of the effects of God's word, are proofs of the certainty of God's promises and threatenings, and pawns of the like effects to follow unto others; For here David draweth a general doctrine from his particular experience. 2. As a man would have a meeting from God, so must he study to behave himself toward God and man, for God's cause; for with the bountiful, merciful, upright, and pure, he will deal accordingly. 3. Who●ever shall walk contrary unto God, and strive with him; or will not submit themselves unto him, he shall walk contrary unto them, and punish them seven times more, because of their stubborness; for toward the froward he will show himself froward. 4. Asbeit the godly be for a while afflicted, and the wicked do prospero, yet after the affliction of the godly, salvation shall come to them; and after the prosperity, vain and proud gloriation of the wicked, their destruction shall follow, For he will save the afflicted people, but will bring down high looks.  Ver. 28. For thou wilt light my candle, the Lord my God will enlighten my darkness. 
From bygon experience he strengthens his own hope of further experience thereafter, as need should require. Whence learn, 1. Believers being delivered out of many bygon troubles, must not promise to themselves exemption from new troubles hereafter, but rather make themselves ready for new exercise, and more sad passages of God's dispensations towards them. For Davaid presupposeth here, that he may, yea, and that he shall be thereafter in darkness, and want for a while the Candle light of consolation. 2. As the godly man may expect crosses, so may he be sure also of as many consolations, and sweet seasonings of his troubles▪ and deliverances out of them; so that he may say, both before trouble come, and in the midst of it, The Lord will light my Candle, and my God will enlighten my darkness.  Ver. 29. For by thee I have run through a troup: and by my God have I leapt over a wall. 
Here is another part of his experience, concerning his victories and good success in battle, the glory whereof he ascribes altogether to God. Whence learn, 1. Although the courage, valour and success of all soldiers is from the Lord, yet only the believer doth give God the glory thereof, as David here. 2. Natural courage, and whatsoever measure a man may have of it, now and then, may faint and fail altogether, when it meeteth with very strong opposition; But the spiritual courage which is from Faith, is from a more sure ground, and will not fail, when faith setteth it on, whatsoever be the apparent difficulty: for by Faith in God David was made to run through a troop, or leap ov●r a wall into a Town, full of his enemies, with assurance of victory.  
Ver. 30. As for God, his way is perfect: the word of the Lord is tried: he is a Buckler to all those that trust in him.  
31. For who is God, save the Lord? or who is a rock, save our God?  
The Fourth part of the Psalm, wherein he praiseth the Lord expressly, for what he had found in him; and in this he is a special type of Christ, in his conquest and victories. The reasons of his praising, are four, set down in order. Whence learn, 1. The constant, equable, and old way of Gods dealing with those that believe in him, is a matter of God's praise; and a reason why the experience of one believer may be a ground of hope for another, to find the like, because it is said here, As for God, his way is perfect. This is one reason of his praise, and of the believers hope. 2. In all times bygon, experience hath proved the word of the Lord to be most solidly true. Which serveth for the second reason of praising God, and grounding of our hope; The word of the Lord is tried. 3. There is none of the believers excepted from the benefit of his promises, which is a third reason of God's praise, and our hope; for he is a buckler to all those that trust in him. He is a defence which we may constantly carry along with us, where ever we go, and make use of his power and love, as of a buckler in all conflicts. 4. A fourth reason of God's praise, and ground of our hope is, that as there is no true Religion, nor true Faith save one, so there is no true God save only one, whose true and tried word, is with his true Church and Saints, who believe in him: For who is God save the Lord? or who is a rock save our God? 5. There is no fountain of comfort, or of strength or delivery, save the Lord, of whom only all things have their being: for who is God save the Lord? 6. There is no ground to build our confidence and felicity upon, save God alone, who is in Covenant through Christ with us: who is a rock save our God?  
Ver. 32. It is God that girdeth me with strength, and makeh my way perfect.  
33. He maketh my feet like hind's feet, and setteth me upon my high places.  
34. He teacheth my hands to war, so that a bow of steel is broken by mine arms.  
23. Thou hast also given me the shield of thy salvation, and thy right hand hath holden me up, and thy gentleness hath made me great.  
36. Thou hast enlarged my steps under me; that my feet did not slip.  
He goeth on to reckon the furniture, and ability for war, which the Lord did give to him. Whence learn, 1. The man of God must resolve to be a man of war, and to yoke with adversaries of one sort or other; Such as was David, and Christ, and his followers represented by him. 2. The man whom the Lord sendeth out to fight his Battles, he will arm him completely from head to foot; He will gird him with strength, and make his way plain and perfect; he will make his feet swift, he will furnish him with a retiring place on high, he will furnish him with a Bow of steel, and with all arms offensive, and will enable him with more skill and strength then to make use of them; he will furnish him also with a shield of salvation, which shall save him in effect: and with all arms defensive, and uphold him by his right hand, when he is like to be overcome; and by his tender care of him, will make him a great man, a valiant man of war, and hold him on his feet, that he fall not in his service. Whereof David here hath experience in his warfare, bodily and spiritual. 3. What God hath done for a man, will be better seen after the trouble is ended, then in the mean time. The back-look upon the Lord's assistance is most clear. As here David giveth the clearest count of God's assistance, when his experience is reviewed. 4. All the furniture of spiritual armour, in our spiritual warfare, which here is chiefly aimed at, is only from the Lord; for he, even he only is here declared the furnisher thereof, and without him the man is altogether weak, witless and naked.  
37. I have pursued mine enemies and overtaken them: neither did I turn again till they were consumed.  
38. I have wounded them that they were not able to rise: thy are fallen under my feet.  
39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.  
40. Thou hast also given me the necks of mine enemies; that I might destroy them that hate me.  
Here he maketh mention of the victories which God gave to him, as a Type of Christ, over all his enemies. Whence learn, 1. It was revealed to David, that as he himself had, so also Christ should have many enemies, and should fight against them, and prevail over them, and make all his followers victorious over them all; That he should pursue his, and their enemies, in every age, and not turn again till they shall be consumed, as is, ver. 37. till he cast them down, that they be not able to rise, vers. 38. till he hath subdued them all under his feet, and ours, ver. 39 till he have taken them captives and destroyed them, ver. 40. For Christ's victories are common to him and his followers, in as far as their warfare is from him, and he is engaged to fight our battles for us, or by us, as he sees fit.  
Ver. 41. They cried, but there was none to save them: even unto the Lord, but he answered them not.  
42. Then did I beaten them small as the dust before the wind: I did cast them out, as the dirt in the streets.  
In the type of some passages of some severe justice which David did execute against his enemies, he setteth forth the certain destruction of Christ's enemies, in judgement merciless. Whence learn, 1. That whosoever do look for release out of their trouble, and that not through Christ, shall have no release at all. Though they cry, there shall be none to save them. 2. It may be some may think themselves friends to God, and God a friend to them, and pray to him, albeit they be enemies to Christ; but that prayer which is put up to God without reconciliation made through Christ, shall be rejected. Though they cry to the Lord, he shall not answer them. 3. If men pursued by Christ for their enmity against him, shall not under the rod at least, turn to him, there remaineth nothing for them, but that they be utterly destroyed, and as it were beaten as small as the dust. 4. The obstinate enemies of Christ's Kingdom shall perish shamefully, and as they have despised the blood of Christ, and of his servants, so shall the Lord despise them; He shall cast them out as the dirt in the streets.  
Ver. 43. Thou hast delivered me from the strive of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me.  
44. Assoon as they hear of me, they shall obey me: the strangers shall submit themselves unto me.  
In the fifth and last part of the Psalm, he promiseth to himself the settling and enlargement of his own Kingdom, and prophesieth also of Christ's Kingdom represented thereby. Whence learn. 1. As was Davids, so is Christ's Kingdom, subject to intestine commotions, tumults and dissensions; as in the one there was, so in the other hath been, and will be contentions, and strive of the people, raised by Satan, fostered by wicked hypocrites, and by the corruption of the Lords children. 2. Such striving and dissension do put our Lord's Kingdom in a sort of hazard, if we look to second causes, so as there will be need of God's help for a delivery from it. But the Kingdom of Christ shall stand for all that, notwithstanding these contentions, that it may still be said of his Kingdom, as it is said here of the typical Kingdom, and is prophesied of Christ's Kingdom, Thou hast delivered me from the strive of the people. 3. To the Prophet it was revealed, that Christ's Kingdom was not to remain straitened within the bounds of judea, but to be extended to the Gentiles, over whom Christ was to reign, and now hath he a long time reigned. The Father, as he made David the Type, so hath he made Christ head of the heathen. 4. The wickedness of a person or people, whose works have been most loathsome to the Lord, cannot hinder him to show mercy to them through Christ, when he pleaseth to convert them. For he hath said, A people whom I have not known, shall serve me: which hath ofttimes come to pass, and will yet more be seen effectually. 5. The word of the Lord is the Sceptre of his Kingdom, the sword whereby he subdueth people to himself; as soon as they hear of me, saith the Lord, in the mouth of his Type, and Prophet, they shall obey me. 6. The more room the word gets in a man's heart, and the sooner it be believed and obeyed, after signification of Gods will to him by his word, the more kindly is the conversion, and the more of the Lords power is evidenced: as here is imported in, assoon as they hear of me. 7. When Christ subdueth Nations to himself by his word, and doth convert the elect, or his own redeemed ones: strangers in heart will come also outwardly unto the society of his Church and Kingdom, though feignedly. The strangers shall submit themselves to me; feignedly, as the word importeth. 8. Even this outward offer of submission to Christ's Kingdom, made by strangers, coming to the visible Church, is not refused, but received pro tanto, and made a matter of glorifying of Christ. The strangers shall feignedly submit themselves to me. For it is no small glory to Christ that the Majesty of his Word and Ordinances, doth make many stoop before him, who are not turned truly unto him. Mean time, albeit by entering into, and submitting to the external covenant, a man be admitted into the visible Church, and outer Court of God's house, yet not without real conversion is a man made a member of the invisible Church, and admitted into the inner Court of heaven.  Ver. 45. The strangers shall fade away, and be afraid out of their close places. 
He prophesieth what shall become of Christ enemies at length. Whence learn. 1. As some strangers shall come into the outward fellowship of Christ's Kingdom, so others of them shall remain professed strangers, and dis-affected to his Kingdom, and whether strangers within, or without, shall continue to be strangers still, both of them shall perish. For strangers shall fade away. 2. Albeit Christ at first, may have many enemies, and unfriends where he cometh to set up his Kingdom, yet where and when he pleaseth to stay, and keep up his Kingdom, his open enemies shall grow fewer. The strangers shall fade away: to wit, where he minds to stay, and for that end thinks good to diminish them. 3. Whether the Lord be pleased to convert strangers, or not, their strong holds, (whether their high imaginations, or their earthly power) shall not be able to stand before him; let him come to convert them outwardly or inwardly also, or destroy them, as he shall be pleased, his terror shall affright them; For the strangers (before him) shall be afraid out of their close places.  
Ver. 46. The Lord liveth, and blessed be my rock: and let the God of my salvation be exalted.  
47. It is God that avengeth me, and subdueth the people under me.  
48. He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.  
Ver. 49. Therefore will I give thanks unto thee (O Lord) among the heathen: and sing praises unto thy name.  
50. Great deliverance giveth he to his King, and sheweth mercy to his anointed, to David, and to his seed for evermore.  
He concludeth the Psalm with thanksgiving, and praiseth the Lord for his personal preservation unto eternal life, verse 46. for overthrowing of his enemies, verse 47. for delivery of him from them, vers. 47, 48. and in Christ's name he setteth forth the Lords glory, before the Gentiles, for the mercies following the Kingdom of Christ, and his own Kingdom, the type thereof, ver. 49, 50. Whence learn, 1. The end of all our speeches, concerning what we have been employed into, and have done, or have had success in, should be to show forth the glory of God to others, and to offer praise and thanks to him: for this, Blessed be my rock, etc. is the end whereunto David's example doth drive. 2. Life, and blessed life, quickening life▪ the only fountain of life, is the proper stile of God, of whom most properly and deservedly we may say, The Lord liveth. 3. Because God is the Fountain of all blessedness, to Angels and men; therefore should we acknowledge him, and proclaim him blessed, that the hearer may seek blessedness in him alone. 4. The perfection of God in himself, the outletting of his goodness to the creature, his immutability in his love to his own, his making himself to be as it were the proper good of the believer by covenant: and his giving the certainty of salvation to the believer, established by covenant: These and other perfections should exalt the Lord highly in estimation, and affection of the believer, and do make the believer heartily wish the Lord may be known to his praise: for this cause saith the Prophet, the Lord liveth, and blessed be my rock, and let the God of my salvation be exalted. 4. David, as a type of Christ, in name and behalf of Christ, doth give unto God the glory of taking order with his enemies, for preserving and propagating his Kingdom, and for the delivering his people from cruel persecuters. It is God, saith he, that avengeth me, and subdueth the people under me. He delivereth me from mine enemies; yea, thou liftest me up above those that rise u● against me: Thou hast delivered me from the violent man.  Ver. 49. Therefore will I give thanks unto thee (O Lord) among the heathen; and sing praises unto thy name. 
Besides present praising of God, he promiseth to insist in praise and thanksgiving. This the Apostle, Rom. 15.9. showeth to be the speech of Christ, and a prophecy of the conversion of the Gentiles. Whence learn, 1. Beside all the victories given to the Church in David's time, as a pledge of promises, it was foretold that the Gentiles should see many victories over the enemies of the Church of Christ, after his coming, and that they should join with the jews in thanksgiving to God for the same; for upon account of the Lords lifting up Christ above his adversaries, and cruel persecuters, Thanks shall be given unto the Lord among the heathen. 2. The sacrifice of praise offered up in the Church, as it is the work of the Saints in one respect, so it is the work of Christ in another respect, because he raiseth by his Spirit the song in their hearts, and offereth up the sacrifice of thanks unto the Father. For it is Christ who here saith, I will give thanks unto thee (O Lord) among the heathen, and sing praises to thy name.  Ver. 50. Great deliverance giveth he to his King: and showeth mercy unto his anointed: to David, and his seed, for evermore. 
David as a Type of Christ, giveth a reason of perpetual praising of God; to wit, the constant course of God's mercies shown to him, and his house, and to be shown to Christ, and his children, and house, for evermore. Whence learn, 1. As difficulties, enemies, and dangers of the Church, are many and great; so shall their victories over these evils be great also; For great deliverance giveth he, in a continual tract and course, as it were, one after another, as need is. 2. All the deliverances are given to Christ principally, and in him to his Church, and particular souls through him. For it is said, Great deliverance giveth he to his King. 3. The choosing of a man for a service, shall by the calling of him to it, and qualifying him for it, and sustaining him in it, be confirmed to him, and by the course of mercy following him in all his difficulties, which he shall meet with in his calling. Therefore significantly doth he say, Great deliverance giveth he to his King, to David, a chosen Type, and to his anointed Christ, represented by him: He showeth mercy to his anointed, Christ his seed. 4. It is mere mercy whereof Christ's followers, Christ's children and seed do stand in need: and mercy by course constantly shall follow them, not for a short time, but world without end, for the Lord showeth mercy to David and his seed for evermore.   

PSAL. XIX. To the chief Musician, A Psalm of David.  
This Psalm is a sweet contemplation of the glory of God's wisdom, power, & goodness, shining in the works of Creation, v. 1, 2, 3, 4, 5, 6. and of the glory of his holiness, and rich grace, shining through his word and Ordinances in his Church, v. 7, 8, 9, 10. whereof the Prophet having proof, prayeth to have the right use and benefit, ver. 11, 12, 13, 14.  V. 1. THe heavens declare the glory of God: and the firmament showeth his handy works. 
ALbeit the whole earth be full of the glory of the Lord, yet the Prophet contenteth himself to pitch his meditations on the heavens alone, and the vicissitude of day and night, and upon the course of the Sun's light. Whence learn, 1. Albeit the glory of the Lord shine in all his works, yet any portion thereof will take up a man's meditation, when he beginneth to think upon it, as here the heavens are the Prophet's Theme and subject matter of meditation. 2. The invisible things of God, even his eternal power and Godhead, and glorious attributes of wisdom, and goodness, and Majesty are to be seen in the works of Creation, from the beginning of the world. The heavens declare the glory of God, and the firmament showeth his handy work. 3. Though his glory be shown to all men, yet it is the illuminate child of God that can observe it; for he that setteth it forth to others, doth it by the inspiration of the Lords own Spirit: He is a Prophet who here is stirred up to point unto us this lesson▪ most worthy of our observation. For in substance the heavens declare that they are not their own maker, but that they are made by one, infinite, incomprehensible, omnipotent, everlasting, good, kind and glorious God. And the firmament (taking it for the region of the air, and place of the stars) declares how curiously he can adorn the work of his hands, and how powerfully he can put glory abundant on the creature, though it have no matter in it to make it glorious.  
2 Day unto day uttereth speech, and night unto night showeth knowledge.  
3. There is no speech nor language, where their voice is not heard.  
4 Their line is gone out thorough all the earth, and their words to the end of the world: in them hath he set a tabernacle for the Sun.  
He looketh next upon the vicissitude of night and day, and as he saw what the heavens gave him to read, so he hearkeneth and heareth what the day and the night did speak; and he compriseth all their speech in the Doctrine of knowledge. Whence learn, 1. The right observation of the vicissitude of the night and day, may give instruction unto us to be wise; for day unto day, in their revolution, utter speech to the observing ear; And night unto night, in their vicissitude showeth to the understanding man knowledge. For in substance, the vicissitude of day after day, doth serve to teach man that he liveth in time, and that his days are numbered, that his days do go quickly away, and that time is precious, and cannot return when it is gone; and that so long as it shall last, it shall serve man to view the works of the Lord, and to go about his own necessary labours; and such like other speeches doth it speak: Also the night saith, That man in himself is weak, and cannot endure long toiling in labour; that as some little short rest and recreation of the labourer is necessary, so it is prepared for him, that he may lie under a curtain, and sleep a while, and so be fitted for more work, if more time be lent unto him; and that he may now quietly examine, what he hath been doing, may common with his heart and be still; and that if he do not what he hath to do in time, the night cometh when no man can work: By which, and such like speeches men may learn knowledge. ●. There is no people nor country, but as much of the speech of the creature is spoken convincingly unto them, as may make them inexcusable; and albeit all do not learn wisdom, yet the voice of the works of creation and providence, is every where in some measure heard: their line and direction is gone out through the earth.  
5 Which is as a Bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.  
6. His going forth is from the end of the heaven, ●nd his circuit unto the ends of it: and there is nothing hid f●om the heat thereof.  
He contracteth his thoughts from the highness of the heavens, and pitcheth upon the Sun, and beholdeth God's glory in it. Whence learn, 1. All the glory to be seen in the Sun belongeth unto the Lord; for he hath made it, and set it in its place, as in a Tabernacle, for a time, so long as he hath use and service of it. 2. The beauty of the Sun when it ariseth in the morning; the wonderful swift and regular motion of it, so tempered by the huge distance thereof from the earth, that it cannot be seen moving, when it is running in a circle in the heaven most swiftly: The constancy of the motion of it from day to day, from year to year, without wearying or failing; the vast circle which it maketh every twenty four hours; the heat and virtue, and powerful operation upon all inferior creatures are all admirable, and matter of manifesting the glorious perfection of God, who made it, and moveth it; As the Bridegroom he riseth, compasseth the Circle of heaven and earth and nothing is hid from the heat thereof.  
7 The Law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.  
8 The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.  
9 The fear of the Lord is clean, enduring for ever: the judgements of the Lord are true, and righteous altogether.  
10. More to be be desired are they then gold, yea, than much fine gold: sweeter also than the honey, and the honey comb.  
The next part of his contemplation, is concerning the glory of the Lord, declared in his word and scripture; which light as it is more necessary for our blessedness then the Sun's light for our bodies, so he commendeth this point of God's glory, (far above that, which shineth in the work of creation) from the perfection, efficacy, infallibility, and sundry other properties of it. Whence learn, 1. The Doctrine of life and salvation, set down to us in God's word, as a law to us, and a rule of faith and obedience, needeth no deck of human traditions; it is sufficient in itself, and wanteth nothing necessary unto salvation; For the Law of the Lord is perfect. 2. No doctrine, no word save this divine truth, set down in Scripture, is able to discover the sin and misery of man, or the remedy and relief from it; no doctrine save this alone, can effectually humble a soul, and convert it to God; or make a soul sensible of the loss it hath by sin, and restore it to a better condition than is lost by sin; for it is the property of this law or doctrine, to be converting of souls. 3. Whosoever hearkeneth to this word, shall be satisfied about what is the Lords mind and will in all matters of religion, concerning God's service, and man's salvation; for it is the testimony of the Lord, wherein he giveth forth his will, concerning what he approveth, and what he disalloweth. 4. This word being understood rightly, as it may be understood when it is compared with itself, one part of it with another, and other means also used, which God hath appointed, may be safely relied upon: it will not disappoint a man; For the testimony of the Lord is sure. 5. Albeit there be many deep mysteries in this word, which may exercise the greatest wits, yet for the points necessary for the salvation of every soul, it is so plain and clear, that it may be understood by persons of mean wits, and may make those who are otherwise dull of understanding, wise to salvation; for it is a testimony making wise the simple. 6. Nothing is commanded by God in his word, but that which the illuminate soul must subscribe unto, as equitable in itself, and profitable to us. For the statutes of the Lord are right. 7. The approving and following of the Lords directions given to us in his word, is a sure mean to get comfort and joy raised in our conscience. For the statutes of the Lord rejoice the heart. 8. There is no mixture of error, no dross, nor refuse doctrine, no deceit in the Lord's word; for the commandment of the Lord is pure. 9 By the word of God a man may clearly see himself in himself blind and naked, and wretched and miserable, and by coming into the grace and mercy offered in the Messiah, Christ, may see himself entered in the only safe way of salvation. By the word of God a man may see every thing in its own colours; virtue to be virtue, and vice to be vice and vanity: For the word illuminates the eyes. 10. The way of worshipping, fearing, and serving God, set down in his word, is holy, and in substance the same in all generations, and always unalterable by man for ever. The fear of the Lord is clean, enduring for ever. 11. The doctrines set down in the word of God, are all of them decrees of the almighty Lawgiver, given forth in his own Court with authority uncontrollable; all of them are true and worthy to be obeyed; for the judgements of the Lord are true, and righteous altogether. 12. The word of God isable to enrich a man more than all the riches in the world, because it is able to bring him to an everlasting Kingdom; for God's judgements being as judicial sentences, to determine all necessary truths and controversies, about saving truth, are more to be desired then gold, yea then much fine gold. 13. There is more sweet comfort and true pleasure to be found in the Lord's word, then in any pleasant thing in this world. They are sweeter than the honey, and the honey comb.  11. Moreover, by them is thy servant warned: and in keeping of them there is great reward. 
The Prophet subscribeth this commendation of God's word, by his own experience, and seeketh to make good use of it. Whence learn, 1. That man, of all other, is most meet to commend the word of the Lord, who in himself hath felt the experience of the effects and good use thereof, as the Prophet's example doth show. 2. As the word of God is able to make a man wise to salvation, so also to make him prudent in his carriage, to eschew not only sin, but also inconveniences, and to warn him of snares, wherein he may fall by imprudency. For beside all the former commendation, he addeth, Moreover by them is thy servant warned. 3. When a man hath said all he can, in commendation of the word of God, he shall not be able to say all, but must close in some general, because the benefit of observing of the Lords Statutes and Commands, doth pass his reach; for thus the Prophet closeth, In keeping of them there is great reward.  12. Who can understand his errors? cleanse thou me from secret faults. 
Lest he should seem to speak like one who seeks to be justified by his works, he acknowledgeth himself a man that cleaveth not to his own righteousness, but to the fountain of free grace, and to the expiation of sin made by Christ, signified under the shadow of ceremonial cleansing. Whence learn, 1. The most holy man, after conversion, must make still use of the law for his humiliation, and for driving of him to Christ continually; and when he compareth himself with the Law of God, he will be forced to blush and acknowledge himself and every other man unable to condescend upon the particulars, and the multitude even of his actual sins. Therefore saith he, Who can understand his errors? 2. Sins of ignorance, sins passed out of memory, do leave guiltiness upon the man, and must be counted for in heap at least: and mercy through the blood of cleansing must be requested for, as here. Cleanse thou me from secret sins.  13. Keep back thy servant also from presumpivous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. 
He puts up another petition, to wit, That he may be preserved from presumptuous sins. Hence learn, 1. Holiest men are most sensible of their bygone sins, and so also of their natural sinfulness, and readiness to fall, whereof the Prophet here is to fear, saying, Keep back also thy servant from presumptuous sins. 2. Even the regenerate, if the Lord do not keep them from tentation, or if he leave them in tentation, unto their own will and strength, they may fall into most scandalous sins, against the light of their conscience, and be slaves thereunto; Therefore prayeth he to be kept back from presumptuous sins, and that God would not suffer such sins to have dominion over him; insinuating his own weakness, if God did not prevent, did not assist and help him to prevail against them. 3. Uprightness and integrity in God's obedience may stand with sins of infirmity, and sins of ignorance, but cannot stand with presumptuous sins, against the light of conscience▪ for if the Lord shall save him from presumptuous sins, then, he saith, he shall be upright. 4. Presumptuous sins, and letting sin reign in a man's mortal body, is the high way to the sin unto death, or sinning maliciously, with despite against God; and he that makes conscience of secret sins, and is feared to fall into presumptuous sins, and flieth to God to be cleansed from the one, and preserved from falling into the other, may be sure not to fall into ●he sin against the Holy Ghost. For the Prophet having prayed to be cleansed from his secret sins, and kept back from presumptuous and reigning sins, assureth himself, That so he shall be innocent from the great transgression.  Ver. 14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord my strength, and my Redeemer. 
The third petition, is, for the acceptance of his service in his prayer, and purpose of heart. Whence learn, 1. As pardoning grace, and preventing grace, and restraining grace, must be prayed for; so also powerful, sanctifying, or enabling grace, both for inward and outward service; yea, and grace accepting the service when it is offered▪ must be sought for by prayer from God. For as the Prophet hath prayed for the former acts of grace, so also he prayeth here for the latter sort, saying, Let the words of my mouth and meditation of my heart, he acceptable. 2. As all our prayers, and all our holy endeavours, and abilities to serve God, must be furnished unto us▪ by our Redeemer who is Jesus Christ; so also every other grace, and the acceptance of our persons and services, must come through him; and we may look for all these by virtue of the Covenant of grace, whereby Christ is made our strength and Redeemer in all respects: Therefore layeth he all the weight on this, O Lord my strength, and my Redeemer.   

PSAL. XX. To the chief Musician, A Psalm of David.  
This Psalm was dited to the Church in form of a prayer for the Kings of Israel, but with a special eye upon, and relation unto Christ, the King of Israel; in respect of whom this prayer is a prophecy, and a form of blessing of Christ, and praying for his Kingdom, whereof the Kingdom of Israel was a type, and the Kings thereof are types of Christ. Not that the Kingdom in every condition was figurative, or every King a type of him; But as the Priests being taken not severally, one by one, but together, shadowed forth in something, Christ in the Office of his Priesthood; so the Kings, not every one, but taken together, shadowed forth in something Christ, in his Royal Office, and their Kingdom resembled his Kingdom in his visible Church in some things, and in his invisible Church in other some things, leaving room to some persons, both among the Priests, and Kings, to be more specially types than any of the rest in common, ver. 1, 2, 3, 4▪ 5. After which the Church's confidence to be heard is set down, and their gloriation in God over their enemies, with dependence on God for salvation in all difficulties and strai●s, ver. 6, 7, 8, 9  
Ver. 1. THe Lord hear thee in the day of trouble, the Name of the God of jacob defend thee  
2 Send thee help from the Sanctuary, and strengthen thee out of Zion▪  
3 Remember all thy offerings, and accept thy burnt sacrifice. Selah.  
4 Grant thee according to thine own heart, and fulfil all thy counsel.  
5 We will rejoice in thy salvation, and in the Name of our God we will set up our banner; the Lord fulfil all thy petitions.  
FRom this prayer of the Church for the King of Israel. Learn, 1. It is the duty of all the godly, wherever they live, to pray for the welfare of their Kings, Rulers, and Magistrates, as this example teacheth. 2. Greatest men, though they be also gracious, are subject to trouble: for even the best of the Kings of Israel, and Christ typified by them, were not exempted therefrom. The Lord hear thee in the day of trouble. 3. It is the part of such as desire the prayers of others to be made for them, to pray also themselves, were they never so great Kings; and prayer must be counted their best weapons in trouble; The Lord hear thee, saith he, in the day of thy trouble. 4. No defence to be expected from God, but when he is looked upon and believed in as he is manifested to us in his word. Therefore he saith, The Name of the God of jacob defend thee. Or, God who in his word hath revealed himself to Israel, and entered in covenant to be his God, defend thee. 5. It is by virtue of Gods dwelling amongst men, and his taking on man's nature in the person of Christ (represented by God's presence in Zion and the Sanctuary) that help must be expected from God. Therefore saith he, The Lord send thee help out of the Sanctuary, and strengthen thee out of Zion. 6. Kings and all for whom the godly may pray with confidence, must be worshippers of God, believers in Christ, relyers upon the mercy of this only once offered sacrifice, represented by often repeated typical burnt offerings. For this is imported in, The Lord remember all thy offerings, and accept thy burnt sacrifices. For it is for Christ's sacrifice that we are accepted, and that any grace is granted to us. 7. A believer in Christ, praying according to the revealed will of God, ask what he will, it shall be granted; he who studieth to walk sincerely before God, studying to do what is pleasant to God's heart, shall receive satisfactory answers according to his own hearts wish. Upon this ground the prayer goeth here, The Lord grant thee according to thine own heart, and fulfil all thy counsel. 8. Whosoever do partake with Christ's Subjects in trouble, shall share with them also in the joy of their deliverance; therefore it is said, We will rejoice in thy salvation. 9 When it goeth well with the King, and chief Magistrates, it goeth the better with all the subjects, and the praise of delivery and welfare redoundeth to the glory of God who is the fountain of all felicity; for, In the Name of our God, we shall set up our banners, saith the Church, if God shall bless the King.  
Ver. 6. Now know I, that the Lord saveth his anointed; he will hear him from his holy heaven, with the saving strength of his right hand.  
7. Some trust in charets, and some in horses: but we will remember the Name of the Lord our God.  
8. They are brought down and fallen: but we are risen, and stand upright.  
9 Save, Lord; let the King hear us when we call.  
This is the Church's confidence to be heard, and her gloriation in God, and dependence on God for salvation. Whence learn, 1. A believer may be sure he hath his request granted, when he hath prayed according to Gods will; in special when he prayeth for safety to the Church, and Kingdom of Christ. I know (saith he) that the Lord saveth his anointed. 2. He that seeketh God by the means appointed; in special, he who seeketh God, and help from him, through Christ, in whom the fullness of the Godhead dwelleth, shall have the grant of his prayer from heaven; for help sought to come from the Sanctuary, ver. 2. is granted from his holy heaven, ver. 6. 3. Whatsoever be the straits of God's Church, or any member thereof, faith seeth sufficiency in God to relieve out of it, and doth lay hold on it. ●or he heareth with the saving strength of his right hand. 4. Weak man cannot choose but have some confidence without himself, in case of apparent difficulties; and natural men do look first to some earthly thing wherein they confided. Some trust in charets, and some in horses, some in one creature, some in another. 5. The believer must quit his confidence in these things, whether he have them, or want them, and must rely on what God hath promised in his word to do unto us. But we will remember the Name of the Lord our God. 6. That which terrifieth the believer in the first assault of a tentation, before he go to his refuge, is contemned by the believer when he looks to the Lord, his true defence; Charets and horses when they are invading God's people are terrible: but now when the Lord is remembered, they are here set at naught in comparison. 7. The condition of the worldly man and of the enemies of God's people seems to be the better, at the first, and the condition of the Church the worse. But a short resolution cometh, which determineth the question in the end; the standing of the ungodly is followed with a fall; and the low condition of the godly hath a better condition following upon it. The worldly man, and enemy, is brought down, and falleth. But the godly are made to say, We are risen and stand upright. 8. True confidence strengthens itself by prayer, Save Lord. 9 That which is prayed for in the type, is perfected in Christ, who is the truth; salvation is granted to all his Subjects, whensoever they call. Let the King hear us when we call. 10. And when the Lord is relied upon for safety, the means shall have the promised blessing. The Kings of Israel were to be the more useful to the people when safety was sought from the Lord. First, they pray, Save us, and then, Let the King hear us when we call, or implore him.   

PSAL. XXI. To the chief Musician, A Psalm of David.  
As the former Psalm was a prayer for the preservation of the Kingdom of Israel, in relation to the Kingdom of Christ, represented by it: So this Psalm is a form of thanksgiving unto God by the Church, for blessing of the Kingdom of Israel, representing the blessing, and cause of thanksgiving, to be found in Christ, and his Kingdom, wherein a number of good things are set forth▪ heaped upon the King, ver. 1, 2, 3, 4, 5, 6, 7. And ● number of miseries set forth, heaped on the head of his enemies, ver. 8▪ 9, 10, 11, 12. For both which the Lord is glorified, ver. 13. The reason why the former Psalm and this, are referred in so many particulars unto Christ▪ is, because the verity of these things here spoken of, is to be sought in Christ, and his Kingdom: for but in some few only of the Kings, and in some few times of the Kingdom only, was the shadow of what is here spoken of, to be found, when the whole history is consulted.  
Ver. 1. THe King shall joy in thy strength, O Lord: and in thy salvation how greatly shall he rejoice!  
2. Thou hast given him his hearts desire, and hast not withholden the request of his lips. Selah.  
3. For thou preventest him with the blessings of goodness: thou settest a Crown of pure gold on his head.  
4 He asked life of thee, and thou gavest it him, even length of days for ever and ever.  
5 His glory is great in thy salvation; honour and majesty hast thou laid upon him.  
6 For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.  
7. For the King trusteth in the Lord, and through the mercy of the most high he shall not be moved.  
The benefits bestowed on the King, and his Kingdom, are seven or eight, which are so many reasons of thanksgiving. The first is joy in the King's heart, for strength and salvation given unto him. Whence learn, 1. As prayer is necessary, so also is thanksgiving; and the offering of both to God, as it is our duty, so it is his due; and as we should seek the concurrence of others in prayers, so should we seek their concurrence in praises: And he that offereth prayer one day, shall have matter of praise to offer another day, as here we are taught. 2. Christ, and all his true Subjects, are sure to be furnished with furniture of strength from God, for every employment, and to be delivered out of every danger by God, and to have joy and rejoicing in the experimental feeling thereof. For, The King shall joy in thy strength, O Lord, and in thy salvation how greatly shall be rejoice? This is the first reason of praise and thanks, for this first benefit. The second benefit bestowed on Christ, to be forthcoming to his true Subjects, is this, Satisfactory answers shall be given to all the articles of Christ's intercession, and all the articles of the Saints warrantable supplications. Thou hast given him his hearts desire, and hast not withheld the request of his lips. The third benefit is this There shall be a ready out-giving of liberal gifts for Christ's subjects, and fruits of God's love, before the need thereof be felt, or observed; Thou preventest him with the blessing of goodness: The fourth benefit is right, and title, and possession given to Christ; a name of glory, or the gift of ● glorious Kingdom, wherein Christ shall give all his subjects crowns of glory. Thou settest a crown of pure gold upon his head. The fifth benefit is right to eternal life, as the fruit of Christ's intercession; He asked life of thee, and thou gavest him even length of days, for ever and ever. The sixth benefit given to Christ, and his subjects, is growing honour, and growing weight of glory, a load of it, even before men; for nothing can make men more glorious, even before the world, than Gods owning them before the world, and putting respect upon them; yea, and the world shall more and more see and admire the glory which God shall put upon Christ, and his Kingdom: His glory is great in thy salvation; honour and majesty hast thou laid upon him. The seventh benefit, is a begun possession of everlasting blessedness, and joy unspeakable; partly from the feeling of the first fruits, partly from the hope of a full harvest. For God will never make an end of blessing whom he will bless. Thou hast made him and his followers most blessed for ever; thou hast made him exceeding glad with thy countenance. The eighth reason of thanksgiving, and the last benefit, in relation to the giving of what is good to Christ, and to his subjects, (among whom David, and every one of the godly come in to share) is the unchangeableness of God's mercy, and powerful love toward the believer, who hath closed in covenant with him, and doth trust in him. He shall not be moved. And why so? The King trusteth in the Lord: What then? The covenanted mercy of the most High is unchangeable, and maketh all blessedness fast to Christ, and to every believer: Through the mercy of the most High he shall not be moved. Christ's Kingdom in his Person, and his Subjects with him, shall stand, when all the kingdoms of the earth shall stagger and fall.  
Ver. 8. Thine hand shall find out all thine enemies, thy right hand shall find out those that hate thee.  
9 Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow the● up in his wrath, and the fire shall devour them.  
Ver. 10. Their fruit shalt thou destroy from the earth, and their seed from among the children of men.  
In the 2d place there is a prophecy of God's vengeance on the enemies of Christ, and his Church, under the type of the enemies of David's Kingdom. Whence learn, 1. All the enemies of Christ, and his Church, shall be pursued by God, and overtaken, and none of them shall escape his hand, neither open enemies, nor close lurking traitors. The Lord's hand shall find out all the King's enemies, and his right hand shall find out all those that hate him. 2. All the enemies of Christ, and his Kingdom, howsoever they may possibly be spared and forborn for a while, yet there is a set time for punishing of them, here called the time of God's anger. 3. When the time is come, their judgement is inevitable, horrible, and completely full. Thou shalt make them as a fiery oven, where the burning is extreme hot, the heat striking upon what is in it, from all hands, above, below, and about, on all hands, and the door closed from going out, or suffering any cool refreshment to come in. 4. There is no possibility to apprehend the horrible punishment of Christ's enemies: for after their casting in a fiery oven, they are set down here as fuel, to suffer what God's being incensed in anger, as a consuming fire swallowing them up, and devouring them in his incomprehensible wrath, doth import. 5. After the Lord's vengeance is come upon the enemies of Christ's Kingdom, his curse shall follow the works of their hands, and upon whatsoever they sought to make themselves happy by in their life: and his vengeance shall follow upon their posterity, till he have rooted out their memorial from among men. Their fruit shall he destroy from the earth, and their seed from amongst the children of men.  Ver. 11. For they intended evil against thee: they imagined a mischievous device, which they are not able to perform. 
For evidencing the Lords justice, he giveth a reason of this from the design which the enemies have to root out the Lords anointed, and his seed, ver. 11. Whence learn, 1. The malicious enemies of Christ's Kingdom, (beside all the hatred they have shown, and evil which they have done) are still upon plots and designs to overturn Christ's Kingdom, and work. They in●●●ded evil against thee. The enemies of Christ's Kingdom may possibly conceive they only oppose such as do trouble men's interests, and not as they are the Lords children: yet it is found, that what they do against them, they do it against the Lord; because they do it against his children and subjects, for his cause and service. 2. Plot what the wicked please against Christ and his Church, they shall not be able to accomplish their design or desire: They have imagined a mischievous device, which they are not able to perform. 3. The evil which the wicked would do, and do set themselves to do, shall be made their dittay, and the reason of their doom and destruction, as well as the evil which they have done, if they repent not. For they intended, is here given as the reason of the judgement.  Ver. 12. Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings, against the face of them. 
He cleareth their dittay and judgement yet more, vers. 12. teaching us, 1. That the Lord will suffer his enemies to manifest themselves in open opposition ofttimes, before he fall upon them: for here they are found in the posture of pursuers, and opposers of God, setting their face against him, when he cometh to execute judgement on them: Thou shalt make them turn their back. 2. When God falleth upon his enemies to be avenged upon them, he useth to make them, and the beholders see, that he hath set them up as a mark to shoot at: for He will make ready his arrows, one after another, against the face of them. 3. The Lord's wrath shall so meet his enemies in the teeth, wheresoever they turn, that they shall be forced to forsake their pursuing of the Church. Thou shalt make them turn their back.  Ver. 13. Be thou exalted, Lord, in thine own strength: so will we sing and praise thy power. 
He closeth the Psalm with giving glory to God, including also a prayer. Whence learn, 1. When the Lords Church is preserved from persecuters, than the Lord is exalted. Be thou exalted, saith he. 2. When the Church is delivered, it is not by her own strength, but by the power of the lord Be thou exalted in thine own strength. 3. Albeit the godly be put to mourn for a time, yet when the Lord appeareth for them, they get matter of joy to themselves, and pr●●se to God. 〈…〉 sing, and praise thy power.   

PSAL. XXII. To the chief Musician upon Aijeleth Shahar. A Psalm of David.  
This Psalm is a Prophecy of Christ's deepest sufferings, whereof David's exercise is a Type. The Agony of spirit in Christ, and wrestling of David's faith as the Type, is set down to v. 22. and the victory, and the outgate to the end of the Psalm. In the exercise there are three conflicts between sense and faith. The first conflict, wherein the sense of trouble is set down, v. 1▪ 2. and faiths wrestling against it, v. 3, 4, 5. The second conflict, wherein is the second assault of sense, v. 6, 7, 8. & faiths wrestling against it, v. 9, 10▪ 11. The third conflict, wherein the third assault of sense is, v. 12, 13, 14, 15, 16, 17, 18▪ and faiths wrestling with it. v. 19, 20, 21. Then follows the victory, set forth first in a promise of praise, v. 22. Secondly, in an exhortation to all the godly, to praise the Lord, with a reason from his experience, v. 23, 24. Thirdly, in a renewed promise of praise and thanks, to the edification of the Church, v. 25. Fourthly, in a Prophecy of the increase of God's glory in the earth, as a fruit of Christ's suffering and victory, ver. 26, 27, 28, 29, 30, 31.  
V. 1. MY God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?  
2. O my God, I cry in the day time, but thou hearest not, and in the night season, and am not silent.  
IN this exercise of David the type, and of Christ represented here, both do agree in these four things. 1. Both are under the sense of wrath, and of oppressing trouble. 2. Both are tempted to doubting and desperation. 3. Both wrestle against the tentation, and against trouble, the occasion thereof; And 4. Both get the victory. But they differ in these four things. First, In the measure of the trouble; David's trouble was little in comparison of Christ's trouble; David laid not down his life under trouble; but Christ's trouble was incomparably more, and his soul made heavy unto death, and the trouble took his life from him. Secondly, In the manner of the trouble they differ; for David's trouble was only a probatory exercise, without vindictive wrath; not a curse, but a cross, for trying of him, and training of him to believe against sense; which trouble of his paid no debt, neither his own, nor any others; but Christ's trouble was a vindictive and avengefull punishment; for real wrath was against him, as he was bearing our sins, and the bitter curse of the Law was cast upon him: for he was made a curse for us; and his punishment paid our debt, and was expiatory and satisfactory to justice. Thirdly, though both David and Christ were tempted to doubting and desperation, yet David's tentation could not be sinless, because of his sinful imperfections, common to him, and all the rest of the godly; The tentation got some advantage of him, because of the imperfection of his knowledge, faith, love, and abilities; and because of the power of the body of original sin in him. But Christ's passive tentation was altogethet sinless, and could not have any sin at all on his part; for albeit he was tempted in all things like unto us, yet it is said, without sin. Because when the Prince of this world, Satan, came and took essay of him, he found none of his own stuff in Christ: he had nothing in him to work upon; and it was impossible that sin could be in him, being the holy one of Israel our sanctifier, Holy Lord God Almighty, and man also in one person, Isa. 6.3. job. 12.41. Fourthly, they differ in their wrestling, and victory; for David wrestled not in his own strength, got not the victory in his own strength, 〈◊〉 in and through Christ's strength, who gave David a taste only, or a smell rather, of the cup which he was to drink out, unto the dregss, and with the dregss, and who helped him to wrestle by Faith. But Christ wrestled and got the victory in his own strength, which is one with the strength of the Father. For he is Jehovah our righteousness. In all the Psalm we shall look● upon every passage, not so much as it concerneth David the type, as wherein it concerneth Christ the truth. In the first conflict of the sense of trouble with faith; Learn from the words as they are Christ's words. 1. God is Christ's God; he being considered as God and man, in one person, entered in the Covenant of redemption with the Father as Mediator and Surety for men; That he shall satisfy justice, and do all the Fathers will in behalf of the Elect, and that God shall be his God, and the God of all the Elect redeemed by him. Therefore doth he here say, My God, my God. 2. Faith, as it is a virtue giving perfect trust and credit unto God's promises made to his Son the Redeemer, is a part of that original holiness in the man Christ, and a point of his personal perfection, suitable to his employment. This faith he professeth while he saith, My God, my God. 3. Christ, as man lying under the curse of the law for us, was really deserted and forsaken for a time, in regard of all sensible consolation: for it behoved him to bear the wrath, or effects of wrath, due to our sins really, so far as might satisfy for us, and relieve us from wrath. It's true, the man Christ could no more be forsaken, in regard of divine presence supporting him, than the personal union of the two natures could be dissolved: But in regard of sensible consolation, he was by way of punishment for our sins, and by way of cursing our sin in him, really in our stead for a while, deprived, as man, of the sense of the comfort of his own Godhead. The sense of wrath filling now the soul of the man to the brim, and running over. Therefore speaks he of his forsaking, Why hast thou forsaken me? 4. As sense and reason can express themselves in seeming contradictory terms, and yet without contradiction can very well agree in their seeming opposite, and inconsistent expressions; so can faith and sense express themselves, in seeming contradictory terms, and yet very well agree; for as sense, and pain, and sickness in the patient, can in its own language, and style of natural feeling, say to the Chirurgeon, cutting and lancing the flesh, and to the Physician who hath given a bitter portion▪ you have hurt me, you have made me sick: when indeed in the stile of reason and wit, he hath been healing the man, and recovering him from sickness. So sense of sorrow, grief, pain, and affliction, desertion, and wrath can speak in the terms of natural feeling, that which may seem to cross, but doth not indeed cross faith speaking in the terms and language of supernatural Theological truth. Therefore My God, my God, spoken in the perfection of faith's language, can very well agree with, Why hast thou forsaken me? why art thou so far from helping of me, and from the words of my roaring? spoken here in the language of perfect natural sense; for perfect faith, and perfect natural sense were in our Lord Christ, very God, and very man, completely holy. 5. Bitter was the cup of Divine wrath, which Christ did drink: great was the price our Redeemer paid, to ransom us, when the sense thereof drew forth of his Majesty such expressions. Thus faith and feeling may both speak, each of them their own language to God in one breath, as here they do. Now as these words are Davids, who had in him sinful corruption of nature, Learn, 1. Sense, and tentation, and corrupt nature, may represent God in his dispensations to his own children, as if he had forsaken altogether, and regarded not their hard condition, and would not help, as here is shown in David's experience. 2. Faith should correct sense, and refute tentations, and bridle effections, and not suffer their words to go forth, expressing sense or appearance of doubting of God's favour, till first faith speak, and go before, and fasten its gripes on the Covenant; as here faith goeth foremost, and calleth the Lord, My God, my God, before that sense utter a word. 3. At one time, and in one exercise, these three may concur. 1. Desertion in the point of comfort. 2. Growing trouble without help seen. And 3. Apparent rejecting of prayer: And these three joined together do set sore upon the faith of a child of God. For continuance of trouble is a sore tentation, albeit comfort be now and then mixed: want of sensible comfort, mixed with trouble, doubleth the burden, and disquieteth the mind much: but to seem to lose labour in prayer, made for either help or comfort, is the heaviest part of the exercise: I cry day and night, and thou hearest not, is a sad condition. 4. In this case it is the best remedy, to lay the worst of our thoughts single before the Lord, and to tell him whatsoever is suggested to us, and not to be Secretars to Satan; but to reveal ourselves fully to God, and fix ourselves on the Covenant of Grace, wherein we have closed with him; yea, and to double and treble our gripes of, My God.  
3. But thou art holy, O thou that inhabitest the praises of Israel.  
4. Our fathers trusted in thee; they trusted, and thou didst deliver them.  
5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.  
Now Faith having spoken with Sense, and grappled with the tentation, speaketh alone, that it may prevail. Whence learn, 1. Were tentations never so black, Faith will not harken to an ill word spoken against God, but will justify God always; This should be our part in time of greatest perplexity, to say, But thou art holy. 2. It is wisdom for a soul in a sad exercise, to take side and part with Faith, to gather arguments to strengthen it, to divert the mind from thinking still on its calamity, and to set it upon the contemplation of God's perfections in himself, and toward us in his Gospel, and of the passages of his providence toward his people, whereby he hath purchased constant praises at their hands: In the right of which praises and possession whereof, God is resolved to keep himself and to dwell therein as in a habitation wherein he delights to remain. O thou that inhabitest the praises of Israel. 3. It is wisdom to look to the carriage of the Godly in former times: Our Fathers trusted n thee. To their trusting, and trusting in God constantly in their trouble; they trusted in thee, they trusted, and the third time they trusted: and to look upon their patient depending on God, doubling their diligence in calling on him; as their straits did grow, they cried, they trusted: and to remember that they did never seek God in vain, but every one of them were delivered, and not confounded; for this direction is holden forth to us in this example, which our Lord Jesus could well make use of for our consolation, and whereof David made use for his own upholding.  
6. But I am a worm and no man, a reproach of men, and despised of the people.  
7 All they that see me, laugh me to scorn: they shoot out the lip, they shake the head, saying,  
8 He trusted on the Lord, that he would deliver him: let him deliver him, seeing he delighted in him.  
The second conflict, wherein the sense of trouble is set forth as a new assaulting of Faith. Whence learn, 1. Never was any child of God before Christ, under so much misery as Christ was himself: His own heavens, his own Father, his own Godhead did hide their face and consolation from him: Our sins willingly taken on him, and God's wrath pressed the weight of punishment with the full power of Justice, both upon his soul and body: These for whom he died despised him, he himself being emptied of all things which make men respected to the world, and depressed lower than ever any man was, as a worm to be trod upon, he was made a matter of common talk, and reproach in all men's mouths; set at naught by the basest of the people; derided, and scorned in his most holy behaviour; sport, and matter of laughter was made of his sufferings; malice feeding itself with pleasure, upon his pain and misery, and expressing itself with the basest signs of disgrace, which disdain could device, for flouting of him, mocking of his saving doctrine, and faithful testimony given unto it; insulting over him, as if he had been neither God's Son, nor an honest man: and all this was counted little enough for satisfaction to Justice exacting of him, as the due punishment of our sins, whatsoever is imported in the sad expressions, set down in the Text. 2. As the more misery the children of God are under, the more doth tentation make their misery seem weighty, for bearing down of their confidence in God: So the more that misery seemeth to grow, and the world to turn their back on God's children in their trials, the more should they draw near to God, and lay out their case before him, as here we are taught by this example. 3. Let no man wonder to be despised of men, and mocked for religion; for so was the man according to Gods own heart, and Christ our Lord mocked more than any, in his sad sufferings. Let God deliver him, seeing he delighteth in him, said his enemies.  
9 But thou art he that took me out of the womb; thou didst make me hope when I was upon my Mother's breasts.  
10 I was cast upon thee from the womb: thou art my God from my mother's belly.  
11 Be not far from me, for trouble is near; for there is none to help.  
Here faith opposeth whatsoever the complaint could import, to the prejudice of confidence, and laboureth to strengthen itself by all arguments. Whence learn, 1. As Satan maketh assault after assault, against Faith, upon new representations of calamity and misery; so we should raise bulwark after bulwark for defence; and after we have looked upon other men's experiences before us, we should recount our own experiences of Gods are towards us, and should make use of all that the Lord hath done unto us, for our strengthening; for so doth this example teach us. 2. Albeit men in a fit of misbelief, will admit no proof of God's respect unto them, except singularities, and will question also special grace, when it is given; yet the humbled believer is so wise, as to make use of the most common benefit which the man hath received from God for confirmation of his own faith; even the ordinary work of our conception, frame of body, birth, and education may suffice us to draw in to God who made us, and hath done so much for us (ere we could implore him, or do any thing for ourselves) as may encourage us to come to him, and seek his favour, whatsoever objection can be made to the contrary; for this example teacheth us so to do. 3. Seeing the Lord doth many things for us, which in the time when he doth them for us, we do not observe; it is our duty to look upon them afterwards, that they may furnish us with matter of praise to God and faith in him; for so doth this example teach us. 4. Whatsoever instruments and means the Lord maketh use of, the spiritual eye pierceth through them, and looketh on God as worker of all things, for and upon them, from their cradle. Thou tookest me out of my mother's womb. 5. Children borne within the Covenant have God for their God, from their nativity, and may lay their reckoning so; and whensoever they would draw near to God, to make use of the Covenant, they may say, Thou art my God from my mother's belly. 6. The approaching of trouble, and nearness of danger should draw us near to God; who in an instant can interpose himself between us and the evil: and the less help we have beside the Lord himself, the more hope may we have to be helped by God; This is the Prophet's plea, Be not far from me, for trouble is near, etc.  
12 Many Bulls have compassed me: strong bulls of Bashan have beset me round.  
13 They gaped upon me with their mouths, as a ravening and roaring Lion.  
From ver. 12. to 22. is the third conflict of Sense with Faith, upon the consideration of the multitude, power and cruelty of his enemies, compared with his own infirmity, now emptied of all strength to resist them; and these are mixed one with another. The enemy's terribleness is first set forth, than his emptiness and weakness by turns, to v. 19 unto all which faith opposeth itself, by prayer to God, to v. 22, He compareth (v. 12, 13.) his persecuters to Bulls, many bulls, strong, cruel, gaping, roaring, devouring Lions. Whence learn, 1. The persecuters of Christ and his people, are but beastly, sensual bodies, sold to this present world, and destitute of grace and humility; more like in their rage to savage beasts then to rational men; commonly also they are men of riches, and worldly power, fed and fat Bulls; and many in number, all of them ready for an ill turn, and so cruel, that nothing less will satisfy them, than blood and slaughter, as they are here described. And no wonder that Christ's servants shall find it so in their case, seeing Christ himself and his servants before us have had experience of such enemies.  
14 I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels.  
15 My strength is dried up like a potsherd: and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.  
What the Lord wrought upon his body, and natural spirits, and strength, is here set down. Whence learn, 1. It was determined by God, that with outward persecution of Christ, by his cruel adversaries, the Father should bruise him and break him inwardly also, and punish him with all severity: for here his suffering is in body and mind, in flesh and bones, in his natural spirit, and natural courage, in heart, and whole strength, that in nothing he should be unpunished, wherein we sinners are found polluted; to the intent that he being fully emptied, the ransom might be full; he is poured out like water, and emptied of all that the created human nature could furnish. The terror of Divine Justice and wrath did in a manner lose all the joints of his body, so that natural courage, before the dreadful avenger of sin, did fail: his heart was made soft like wax to receive and keep the impression of Divine terror, till justice should be satisfied, and was dissolved like wax, in the point of resolution to withstand it. It is melted in the midst of his bowels, his natural strength is dried, burnt up like a potsherd, baken in the fire, his mouth was stopped from all defence and apology; for he was content to be holden as guilty, standing in our room. Therefore his tongue cleaved to his jaws. And in a word, the hand of God exacteth the full price of him, and brings him down so, as there is not a bit of him free of the punishment. Thou, saith he, hast brought me into the dust of death. This David had but a taste of in his deepest trouble: The verity and weight of this, is to be found only in Christ, of whom this was prophesied, that it should come, and indeed is come, done and ended, and so it behoved to be.  16. For dogs have compassed me, the assembly of the wicked have enclosed me: they pierced my hands and my feet. 
Again he bringeth forth his enemy's part, to show us that Christ's enemies were to prove but bloody dogs, when they should be let loose upon him, whom nothing but Crucify him, crucify him, could satisfy: and such will they be still who persecute his Church. Next, to show, that although his enemies were to be the assembly of the visible Church, for open profession, yet by rejecting of his grace, and opposing of him, in God's sight and estimation, they were holden for the assembly of the wicked. Thirdly, to foreshow the death of the Cross to be appointed for Christ, it is said, They pierced my hands and my feet.  
17. I may tell all my bones: they look and stare upon me.  
18. They part my garments among them, and cast lots upon my vesture.  
Another, and further point of Christ's fore-prophecied suffering, is his nakedness on the Cross, and the discovery of his lean body (being wasted with decreed sorrows) and the gazing of his enemies upon him hanging on the Cross, and the parting of his garments among the soldiers, and the casting of lots for his upper garment, because it was woven, and could not be divided. Whence learn, 1. All that our Lord Jesus suffered, was before decreed and agreed upon, betwixt the Father and the Son, and foretold by Christ himself long before his incarnation, speaking by his Spirit in his Prophets, as here appeareth, by the description of our Lord's death and passion, so plainly and particularly, as if it were a History, and not a prophecy. 2. Beside pain of body, leanness of flesh, with daily sorrows and trouble of spirit, the least disgrace done to our Lord, the least wrong, a look unto him, the least injury in the matter of his aloathing, are all reckoned up in his sufferings, all counted up in the price of redemption, that there may be nothing inlacking in the punishment of our cautioner, whereby God's justice might be satistisfied, or our consciences quieted, for the expiation of our sin, by his suffering in body, soul, same, apparel, and every other thing else, wherein justice could overtake the guilty.  Ver. 19 But be not thou far from me, O Lord, O my strength, hast thee to help me. 
Unto this last assault, faith opposeth prayer for divine assistance, for strength to bear out, and for delivery; in all which he was heard. Whence learn, 1. Faith is made victorious over all assaults, by opening of its tentations to God, and putting up prayer to him for help, as here is seen. 2. If God shall not withdarw his sweet presence for supporting a soul, albeit it should not find his presence for comforting of it, supporting presence may suffice in a time of sad exercise: for this much did satisfy our God in his agony. Be not thou far from me, O Lord. 3. Faith findeth God to be its strength when the believer is emptied of his own strength; O my strength, saith David the type, and Christ as man by him represented. 4. As the haste of our necessity doth require, we may without limitation request the Lord to haste: Haste thee to help me.  
Ver. 20. Deliver my soul from the sword: my darling from the power of the dog.  
21. Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.  
He prayeth to be delivered from the violent blood-shedder, and bloody doggish persecuter, and from the cruel lion-like oppressor, and then saith presently, that he is heard and delivered from the power of the enemies which were setting upon him as Unicorns. Now concerning David, the matter is clear▪ for he was delivered so from his enemies, that they got not his life: But of Christ the question may be, how he was delivered, seeing his life is taken: For answer, Christ here doth say, that he was delivered; and so it was indeed; for when he had paid the price, he was not holden by the bonds of death, and the grave, but rose again the third day. Whence learn, 1. Christ was no less delivered from dogs, lións, unicorns, his persecuting enemies, by his resurrection after death, then if he had been taken out of their hands, when they came to apprehend him in the Garden; yea, this delivery out of the grave, was a far greater delivery then if he had not been slain at all: For than he had delivered himself only, and not us: But now by the laying down of his life, he hath discharged himself of his suretyship for us, and delivered us with himself, and so hath saved both himself and us; yea, by his rising out of the grave, he is demonstrate more fully to be the Son of God, then by any of his miraculous escaping out from the hands of the multitude, when they were about to apprehend him. Thou hast heard me, that is, delivered me. 2. To get victory over trouble, is a no less glorious delivery from trouble, then to be preserved from falling into trouble; yea, it's a more glorious delivery. For the troubles are broken, by falling on the believer, like waves of the sea on the rock, and the believer remaineth victor, and settled as a rock. 3. It is a notable argument of confidence to be heard by way of delivery, when a man can say he hath in extremity of danger prayed, and hath been heard as a Supplicant: Save me, for thou hast heard me from the horns of the unicorns.  Ver. 22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 
After the conflict, the victory and out-gate by way of thanksgiving is set down, to the end of the Psalm: wherein David's part is but a little shadow, and is swallowed up here in Christ's glory, shining in the fruits of his passion and resurrection. Learn from David's part: That delivery foreseen by faith, worketh in some sort the effects of the delivery passed in effect; to wit, quietness, peace, joy, and thanksgiving; as here is to be seen. From Christ's part promising and prophesying of the fruits of his death and resurrection, Learn 1. Christ, though he be God Almighty, yet by reason of his incarnation, for the redeemeds sake, he is not ashamed to call them Brethren. 2. The preaching of the Gospel of Christ's satisfaction for our sins by death, and of his resurrection for our justification, is the matter of great praise to God, and comfort to the redeemed: I will declare, saith Christ, thy name to my brethren. 3. In the right preaching of the Gospel, the Ministers are in effect but Christ's voice. Christ himself is the principal Prophet and Preacher: For I, saith he, will declare thy name in the midst of the great Congregation; to wit, of the whole Catholic Church on earth.  
Ver. 23. Ye that fear the Lord, praise him, all ye the seed of jacob, glorify him, and fear him, all ye the seed of Israel.  
24 For he hath not despised, nor abhorred the affliction of the afflicted: neither hath he hid his face from him, but when he cried unto him, he heard.  
He exhorteth all that fear God, to praise and glorify God, because of Christ's victory, and Gods harkening unto his intercession made for the redeemed. Whence learn, 1. Such as are made partakers of the benefit of Christ's passion, and resurrection, are chiefly called, and bound to praise God for their redemption, and to fear God more and more, that they may be more and more fitted to praise and glorify him; for of a sanctified mouth only will God accept praise. Ye that fear the Lord, praise him; All ye seed of jacob, glorify him; and fear him, all ye the seed of Israel. 2 The Fathers harkening unto Christ's intercession, and delivering of him from our sin, and our deserved punishment laid upon him, is the common benefit of all the redeemed, the matter of their common thanksgiving and praise, and the matter of their assurance of their delivery from sin and death; Of the certainty of which delivery Christ's deliverance is both a cause, and a pawn. For he hath not hid his face from him, but when he cried, he heard him. 3. Neither the sense of a man's own meanness, and despicableness, nor the mean estimation that the world hath of him, will prejudge him when he is supplicant at the Lords hand. For he hath not despised, nor abhorred the afflictions of the afflicted.  25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 
He reneweth the promise of thanksgiving, which as it concerneth David, teacheth, 1. That the purpose of praising of God, is no light motion in the hearts of his children, when the Lord hath given them experience of his respect to them; but a fixed and solid resolution to set forth the goodness of God before others. For here he reneweth his promise to praise. 2. The Lord, and the Lord only, is the Theme which the believer handleth in point of praise; no other subject of praise acknowledgeth he; My praise shall be of thee, etc. 3. The opportunity of time, place and persons, offered for praising of God, aught to be taken, and made use of by every one, according to their calling: My praise shall be of thee in the great congregation. 4. Duties, specially when lying upon us by vow or oaths, aught to be the more heeded, and made conscience of: I will pay my vows before them that fear him. As this concerns Christ's undertaking, it teacheth, 1. The Son of God, and promised Son of David, Christ Jesus, by all the work of redemption, studieth, as to bring salvation to his elect, so to honour the Father, saying here, My praise shall be of thee in the great congregation. 2. Albeit our Lord hath finished all his undertaking for the payment of the price and ransom of redemption, yet hath he not yet performed all which he hath undertaken for making use of his purchased salvation, unto the enlarging of the glory of his Father, and gathering into the great congregation all his redeemed ones to be worshippers of the Father in spirit and truth: But as he is still upon this work from generation to generation, so is he willing still to lie under this engagement, and these vows, till he perform them to the full: I will pay my vows before them that fear him.  Ver. 26. The meek shall eat and be satisfied: they shall praise the Lord that seek him; your heart shall live for ever. 
He alludeth to the manner of offering of peace offerings, where the godly friends concurring in the thanksgiving, had a share in the feast of what was sacrificed. Whence learn, 1. The mercy bestowed upon one of the godly, serveth to refresh the souls of the rest; and in special there is a banquet prepared for the souls of the redeemed by the purchase of Christ's sacrifice, whereof the humbled believer is made partaker: The meek shall eat, and be satisfied. 2. Albeit the believer, at all times, do not find the sweetness of this feast, but be put to work after a meal received, put to fight after a feast, and made hungry after a new meal, and be made to pray for it, and to seek after the Lord in the use of the means, yet shall he eat again in due time, and be satisfied: For they shall praise the Lord that seek him, is as much as they that seek him, shall find so much as shall make them both to have cause of praising, and also in effect to praise him. 3. Whatsoever alterations or vicissitudes of things be in the condition of humble believers, seeking more and more communion with God, they may be sure of eternal life, beside what they get by way of earnest in this life. For the Spirit of the Lord directing his speech to them, hath said, Your heart shall live for ever.  
Ver. 27. All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before thee.  
28. For the Kingdom is the Lords, and he is the Governor among the nations.  
Now followeth special prophecies of the enlargement of Christ's Kingdom, wherein the Prophet by the Spirit of prophecy doth speak, and teach us, 1. That the calling of the Gentiles after Christ's resurrection, was a concluded matter with God, whereof he gave warning long before it came, which though it be come to pass, yet not in so ample a measure, as may be yet further expected, because for the making of these words yet more clearly seen to be fulfilled, it shall come to pass, that all the ends of the world shall remember. 2. So long as men shall lie unconverted, they know not what they are doing, they are as men sleeping or distracted, not making use so much as of the very principles of truth, which by the light of common reason from inspection of the creatures may be learned, concerning the invisible things of God; But when the light of Christ's Gospel shineth in upon their heart, They are made to remember and turn to the Lord. 3. Such as are converted, do make God the object of their worship, do embrace his ordinances, and subject themselves to his laws and discipline; For they worship before him, become subjects to him, and that by the powerful subduing of them to himself: For the Kingdom is the Lords, and he is Governor among the nations.  
Ver. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him, and none can keep alive his own soul.  
30. A seed shall serve him: It shall be accounted to the Lord for a generation.  
31. They shall come, and declare his righteousness unto a people that shall be born, that he hath done this.  
A further clearing of this Prophecy of Christ's Kingdom enlarged among the Gentiles. Whence learn, 1. That Kings, Rulers, and Magistrates shall have no cause of jealousy from Christ's Kingdom, and his governing over nations. For so many of them as shall embrace Jesus Christ, not only may brook their places, honours, riches, and all lawful benefits, wherein their fatness and worldly welfare seemeth to consist, but also shall be made partakers of the delicates of the Lords house, which shall so satisfy their souls, as they shall count his Gospel their choice cheer, and shall bless God for his consolations; for it's promised to all Christ's true subjects, who are in high place, All they that be fat upon earth shall eat and worship. 2. As the highest condition worldly shall not be hurt by obedience to Christ, but helped, for the benefit of the true believer; so believers in the meanest condition they can be in on earth, shall find relief, comfort, and making up of all their inlacks in Jesus Christ, and shall fall down and worship their rich and bountiful Lord: All that go down to the dust shall bow before him. 3. Whosoever shall not come to Christ to be saved by him shall perish, and they that come unto him, shall be forced to hold their salvation of him. For none can keep alive his own soul: This is the proper work of the only Saviour Jesus. 4. Albeit every particular person, in every Nation, and Kingdom, be not converted unto Christ: yet so many persons of all ranks, out of all nations, shall be converted, as shall make evident Christ's power, and Sovereignty, to conquer subjects to himself at his pleasure, even as many as may perpetuate his Kingdom, and the succession of worshippers of him from one generation to another; For a seed shall serve him, it shall be accounted to the Lord for a generation: He will make little reckoning of the rest, whom he converteth not. 5. Albeit there be little appearance of accomplishing prophecies and promises of the propagation of Christ's Kingdom from age to age, yet the promise and prophecy shall be fulfilled. They shall come, who shall receive the Doctrine of Christ's righteousness by faith in him, and shall declare this righteousness of faith, and God's faithfulness in promise keeping, to another generation, unto a people that shall be born. 6. The whole work of redemption, converting of souls, comforting of souls, propagation of the doctrine of righteousness, and manifestation of God's glory thereby, shall from age to age be declared to be the work of God himself, which he doth by his instruments, and means. They shall declare to their children, and successors, that God hath done this; to wit, all that is spoken of here, or elsewhere in his word: To a people that shall be born, that he hath done this.   

PSAL. XXIII. A Psalm of David.  
This Psalm is the expression of the Prophet's confidence in God's grace, wherein from the settling himself in the belief of our covenanted relation, between God and him, he doth draw sundry comfortable conclusions and confirmations of faith, from it, concerning the Lords furnishing every necessary good thing to him, ver. 1, 2. For recovery of him from every evil condition, wherein he may fall, ver. 3▪ And for assisting and comforting him in the greatest danger he could fall into, ver. 4. And for making him blessed in despite of his enemies, ver. 5. And for his continuing in God's grace, and fellowship for ever, ver. 6.  Ver. 1. THe Lord is my Shepherd, I shall not want. 
HE layeth down for a ground his relation to God, & thence confirmeth his assurance to have the fruits thereof. Whence learn, 1. The Lord is content to demit himself to be compared unto any thing which may import his love, and respect, and care of his own. As here for our comfort he is pleased to be called a Shepherd. 2. The grounds of our faith in God, making us to have right unto him by covenant, should be solidly laid, and these being firmly laid, then comfortable conclusions may, and should be drawn from thence, as here the Prophet doth. 3. In special, whatsoever sweet relation the believer standeth in with God, he may assure himself of all the fruits, and good, which that relation can import. As here having said, The Lord is my Shepherd, he assureth himself then, he shall not want; to wit ' what such a Shepherd, seeth necessary for such a sheep.  
Ver. 2. He maketh me to lie down in green pastures; be leadeth we beside the still waters.  
3. He restoreth my soul: he leadeth me in the paths of righteousness, for his Names sake.  
He goeth on numbering the benefits following from the foresaid relation; partly showing what experience he hath had, partly assuring himself what further to find. Whence learn, 1. As the Shepherd provideth good and wholesome pasture for his sheep, and a place of safety and rest, with the commodity of all needful refreshment of calm running waters: So doth the Lord furnish the food of life to the believer with quiet rest, and satisfaction of timous consolation, by his word and Spirit: He maketh me lie down in green pastures, etc. 2. It is possible through the evil that is in us, we fall in decay of graces, in sicknesses of divers sorts; yea, and that we wander away from the Shepherd, and the society of the flock sometime. In which case we should perish, if our careful Lord did not apply himself to our necessities, to relieve us; for it is he that restoreth our soul. It is he that reclaimeth us from our wander: it is he that directeth us, and keepeth us from going on still in by-paths. He leadeth me, saith he, in the paths of righteousness. 3. It is not for any good we deserve, or have done, or can do, for which he taketh such care of his weak and foolish children. It is for the glory of his freegrace, constant love, and sworn covenant, even for his own Names sake.  Ver. 4. Yea though I walk through the valley of the shadow of death, I will fear none evil; for thou art with me; thy rod and thy staff they comfort me. 
He presupposeth he may fall in new, and harder troubles, than ever he fell in before, and yet hopes to be delivered therefrom. Hence learn, 1. The believer in his best condition may not promise to himself immunity from trouble, or perils; but must prepare for the worst, even to be put to extreme danger of perishing, and in such darkness as were most like, and near (unto death) To walk through the valley of the shadow of death, where sheep may fall in the pit, or be fallen upon by every devouring beast in the dark. 2. The fruit of former delivery out of trouble, should encourage us to hope for deliverance out of whatsoever new trouble we may fall into, as the Prophet's example doth teach. 3. Faith after a victory is very stout and hath warrant indeed to be so, and may, and should resolve to be stout by God's grace; howsoever when trouble cometh (which is the touchstone of the strength of faith) it may discover weakness for a time. For here David saith, I will fear no evil, though I walk through the valley of the shadow of death. 4. The consideration of Gods covenanted presence with his own in trouble, and of his power to protect, and deliver them, and of his wisdom and goodness to make his own profit by troubles▪ may, and should comfort the believer against the fear of perishing in whatsoever trouble. For David giveth this as a reason of not fearing evil. Thou art with me, thy rod and thy staff they comfort me.  5. Thou preparest a Table before me in the presence of mine enemies, thou annointest my head with oil, my Cup runneth over. 
From the grounds of his Faith, confirmed by experience, he seeth still satisfaction from God, who giveth the banquet to him, as it were in his enemy's sight. Whence learn, Albeit sometime the believer may be put to hardship and hazard, for trying and training of his faith; yet sometimes also the Lord will give him rich evidents of his love and kindness unto him, if not in both outward and inward benefits, yet at least in spiritual consolations comparable to a royal feast, as here, Thou preparest a Table before me. 2. Although the enemies of the godly, are not few, both bodily and spiritual, all concurring to mar● the felicity of the Lords children, yet shall they not be able to hinder their sense now and then of satisfactory blessedness maugre them all; for as oft as God seeth fit, he giveth his own the banquet, in the presence of his enemies. 3. When it pleaseth the Lord to comfort a believer, and to give him the banquet, there is nothing wanting, during the time of the Lords comfortable entertaining of him, which may strengthen him, or rejoice him; but as much given unto him sensibly, as may make him say, Thou annointest my head with oil, and my cup runneth over, Psal. 92.10. & 104.15.  6. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever. 
He showeth that in his former speeches, be meant not of earthly benefits, although these also be worthy of acknowledgement, and of thanksgiving for them; But of spiritual mercies, by this, that he is assured of the continuance thereof, in this life, and in the life to come. Whence learn. 1. The delight and satisfaction of the believer is not in any earthly portion, but in God's good will and pity toward him; God's goodness and mercy is the matter of his contentment. 2. An humble believer, who in his own eyes is like a weak witless sheep, and yet doth follow the Shepherd, may assure himself from the Covenant relation between God and him, of the constancy of God's good will, and actual outletting of liberal gifts of good things unto him, and of removing of evils, both of sin, and of the fruits of it, and be persuaded of his own perseverance in the way to salvation, all the days of his life; for here is an instance for it, Surely goodness and mercy shall follow me all the days of my life. 3. As a believer may be assured of the constant course of God's love to follow him, and of his own preserving in the way of life, so may he be persuaded of eternal life, and everlasting communion with God in heaven. And this perfecteth the felicity of the believer; and no less can do it then this; I will dwell in the house of the Lord for ever.   

PSAL. XXIV. A Psalm of David.  
The Psalmist having in the first place set down God's Lordship in the world, that he may thereby commend the special Prerogative of the true Church, ver. 1, 2. describeth in the next place the true Citizens of this spiritual Kingdom, ver. 3, 4, 5, 6. And exhorteth in the third place all Incorporations, and in special the visible Church, to accept the offer of a more entire communion with God in Christ, that they may enjoy the spiritual privileges of the subjects of the invisible and spiritual Kingdom, v. 7, 8, 9, 10.  
v. 1. THe Earth is the Lords, and the fullness thereof; the world, and they that dwell therein.  
2. For he hath founded it upon the seas, and established it upon the floods.  
From the Lordship and Sovereignty of God over all the world. Learn, 1. The Lord's power and authority over the Saints, considered in their natural condition, is no less than over the rest of the world, and the Lord is no more bound to one then to another, laying aside the decree of his own good will and pleasure; The earth is the Lords and the fullness thereof, the world and they that dwell therein. 2. The earth is so full of the riches of God's bounty toward man as it can hold; and the standing miracle of the dry land, lifted up contrary to the nature of that element, which is to be under and not above, and much higher than the element of water; is a standing evidence of God's power and care employed to make a habitation for man; For he hath founded the earth upon the seas, and established it upon the floods, commanding the element of water to go down below the earth, as if it were the foundation thereof.  
3 Who shall ascend into the hill of the Lord? and who shall stand in his holy place?  
4 He that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully.  
5 He shall receive the blessing from the Lord: and righteousness from the God of his salvation.  
6 This is the generation of them that seek him: that seek thy face, O jacob. Selah.  
In the second place he cometh to the special dominion of God and Christ in the Church, and asketh for the marks and privileges of the true subjects of this Kingdom. Whence learn, 1. God hath chosen a Church out of all the earth, to be his peculiar people, with whom he may converse, and to whom he may give privilege of communion for ever with himself; he hath his own holy & high hill, he hath his own holy place, to wit, a holy universal Church, represented by the hill of Zion, lifted up above the inferior valleys; he hath his holy Tabernacle, where he giveth the signs of his presence, separate from the common multitude, and worldly affairs; who shall ascend into the hill of the Lord, and who shall stand in his holy place? He compareth the invisible Church, to a hill or mountain, and the holy place, because Gods true Church indeed for firmness, durableness, dignity above all other Incorporations, and spiritual sublimity, is like a hill above the plain, lifted up above all the world, a holy society, wherein God delighteth to dwell. 2. Not every one who is a member of the visible Church, but only true Converts, who make up the invisible Church, have the honour and happiness of ascending unto the spiritual use, end, meaning and profit of the Ordinances of God in his Church, and of keeping constant communion with God in heaven, represented by standing in the holy place. Therefore for stirring up of outward professors of religion, to examine themselves, lest they be mistaken and so perish; the question is here made to God to show who shall ascend to his hill, and who shall stand in his holy place. 3. The marks of a Citizen of the invisible Church and Kingdom of God, are such only, as God and a man's own conscience can sound judge of; to wit, faith in God, manifested by endeavoured sanctity of thoughts, words, and deeds, by way of obedience to the First and Second Table in sincerity: for he must after Covenanting with God by Faith, which makes him a subject, study also cleanness of hands, or innocency of life, and that out of a pure heart, cleansed by the blood of sprinkling for justification, and by the clean water of begun sanctification; And therefore he must not any more look upon the deceitful baits of sin, with a longing desire to have them; for that were to lift up his soul unto vanity. Neither must he misregard an oath, whether in or after the taking of it; for that were to swear deceitfully, seeming to stand in awe of God when he doth not fear him at all. 4. Every believer who setteth himself to bring forth the fruits of his faith in obedience to God's law, shall have a gracious reward, he shall receive the blessing from the Lord. 5. The holy life of the true believer, is not the cause of his justification before God, by reason of the imperfection thereof, and impossibility to satisfy the Law thereby; But he shall receive justification and eternal life, as a free gift from God, by virtue of the Covenant of grace: therefore it is said here, That he shall receive righteousness from the God of his salvation. 6. Whosoever they be within the visible Church, who have the marks of true Covenanters, such as are here described, yea, whosoever are seeking God, to make them such; whosoever are seeking reconciliation with God, and communion with him, whether they be jews or Gentiles, bound or free, male or female; they are the generation, that shall ascend and dwell in God's holy place; for this is the generation of them that seek him. The generation that seek thy face (saith he to God.) This is the true jacob, the true heir of the promises.  
Ver. 7. Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in.  
8 Who is this King of glory? the Lord strong and mighty, the Lord mighty in battle.  
9 Lift up your heads, O ye gates, even lift them up ye everlasting doors, and the King of glory shall come in.  
10. Who is this King of glory? the Lord of hosts, he is the King of glory. Selah.  
In the third place, having described these persons who shall surely dwell in heaven with God, he exhorteth all the members of the visible Church, to the intent they may receive righteousness and salvation from God, (who is in covenant with his Church) heartily to welcome Christ Jesus, the King of glory, and Lord of hosts, dwelling in the midst of them in the Tabernacle, shadowing forth and signifying his coming in the flesh, by his giving oracles from the Ark of the covenant, defending them, feeding them, and fight their battles, and at length in David's time ascending on Mount Zion, he and the Ark of the covenant triumphantly, to let them see in a shadow, how after his great battles, fought for our redemption, he should ascend to heaven, and make way for his subjects to come up after him, to dwell with him: He exhorteth, I say, patent doors to be made unto him, wherever he offereth himself to Kingdoms, Cities, Incorporations, visible Churches, Families, and hearts of men in special. Whence learn, 1. The way to make men true Converts, true believers, true Saints, and inheriters of heaven, is to receive Christ heartily and honourably, to cast up doors in hearty consent of faith and love, like triumphant Archers for welcoming so glorious a conqueror to be their guest; Lift up your heads, O ye gates, etc. 2. Whosoever shall receive the offer, and open the heart to him, he shall close covenant with him; Be ye lift up ye everlasting doors, and the King of glory shall come in. 3. He is an unknown King till he be manifested to us; and such as are wise, when they hear of him, will seek to know him. Who is this King of glory? will be their question. 4. Such as seek to know Christ, shall indeed have experimental knowledge of him: That he is able to save them to the uttermost, to work all their work for them, to defend them from their adversaries, and to give them complete victory; He is the Lord strong and mighty, the Lord mighty in battle. 5. We have need again and again to hear the offer of Christ's grace, and to be wakened up to observe Christ, and his glory: need to be exhorted again and again to open our hearts wide to him. Lift up your heads, ye gates, the second time. 6. Christ is indeed glorious, and a glorious King, in all the passages of redemption, and salvation of his people; albeit the ignorance and unbelief, and the crosses, and troubles following his Kingdom in this world, do obscure his glory to the carnal eye: And therefore no wonder, that men do oftener move the question about his Kingdom and Glory, ask Who is the King of glory? 7. Christ Jesus (whose ascension was prefigured by the ascending of the Ark upon Mount Zion, convoyed with David, and all Israel,) as he is true man, so he is also very God Almighty, one with the Father, and Holy Spirit, in his Godhead: for The Lord of hosts he is the King of glory.   

PSAL. XXV. A Psalm of David.  
In this Psalm the Prophet being in danger of his life by his enemies without, and troubled with the sense of sin within, maketh his prayer for relief from both, mixing meditation with prayer along the Psalm, for strengthening of his faith: So first he prayeth from v. 1. to v. 8. then meditateth, v. 8 9.10. In the third room he prayeth again, v. 11, In the fourth is a new meditation, v. 12, 13, 14, 15. In the last room is a prayer from v 16 to the end.  
Ver 1 UNto thee, O Lord, do I lift up my soul.  
2. O my God, I trust in thee; let me not be ashamed: let not mine enemy's triumph over me.  
3. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.  
In the entry of his prayer, he draweth his eye off all relief save God alone, and fixeth his trust upon him, and then prayeth: Whence learn, 1. It is necessary for a Supplicant, if he would have help from God, to lose his confidence off all creature help, and set his eye and heart on God, as David here lifteth up his soul to God. 2. Faith in God, fixed on the covenant, giveth wings to the soul, as misbelief causeth it to sink: O my God, saith he, I lift up my soul, I trust in thee. 3. It is not enough to act faith in time of a straight; but it is profitable to observe also the least measure of faith bestowed on us, and to entertain it, were it never so little, and to avow it that it may be fixed when we go to pray: for before David put up any petition, he prefixeth, I lift my soul to thee, I trust in thee: for otherwise the prayer of the Supplicant can find no footing. 4. The believing Supplicant shall never be disappointed of promised help: nor shall the hope and expectation of the enemies of God be satisfied: He will not suffer the believer to be ashamed, nor the enemy long to triumph. 5. The godly in their prayer are not selfish selfish, nor suitors for singularities to be granted unto them, but are content, yea, and desirous, that all other believers may share in their mercies: Yea, let none that wait for thee be ashamed, saith he. 6. The godly shall not want enemies, albeit they give no offence to the world: for carnal hope and expectation to obtain worldly gain by opposing of the godly, may, and usually doth, set the wicked on work against them; but they that look to have advantage that way, shall be close disappointed; for the godly shall escape their snare, and they shall lose their hoped advantage, and shall gain to themselves nothing save shame, and a mischief: For let them be ashamed that transgress without a cause, is an enduring petition, and a granted petition against them.  
Ver. 4. Show me thy ways, O Lord, teach me thy paths.  
5. Led me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.  
6. Remember, O Lord, thy tender mercies, and thy loving kindnesses: for they have been ever of old.  
Here he prayeth for grace to behave himself holily under his exercise, and to have renewed experiences of mercies, such as he had felt formerly. Whence learn, 1. The understanding of the way how the Lord useth to deal with his children, serveth greatly for patient bearing of affliction; and the best way to eschew the snare of adversaries, is to carry ourselves holily. Therefore prayeth David four times to be instructed, and effectually taught, and guided in the ways and paths of God's truth, or faithful word. 2. Because the Lord in covenanting with us, taketh the work of our salvation in hand, not to lay it down till he have perfected it; he alloweth his children, in all particular difficulties, to hold this ground, and constantly to expect the accomplishment thereof, whatsoever straight they fall into: and to wait for direction how to behave themselves, till it be perfected: for David giveth this for a reason of his prayer, Thou art the God of my salvation; on thee do I wait all the day long. 3. Though the course of kindness and mercy seem to be interrupted by affliction, and temporal desertion, and to be forgotten on God's part; yet faith must make use of experiences, and read them over unto God out of the register of a sanctified memory, as a recorder to him, that cannot forget: Remember thy tender mercies O Lord, and thy loving kindnesses. 4. Mercies and kindnesses sometimes felt, may be, and should be followed up unto the very fountain of eternal love, and election, from which they came; so shall the channel be opened, and run clear with fresh consolation so much the sooner; Remember thy mercies to me, for they have been ever of old.  Ver. 7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness sake, O Lord. 
He laboure●● to have his sins removed, as the chief impediment of the granting of his prayer: Whence learn, 1. New afflictions may easily renew the sense of old sins, even from the time of youth, albeit forgiven of God, and forgotten by the beliveever, and the tempter can make use thereof against faith in the day of trouble; in which case the believer without loss may read over blotted accounts, and renew petitions for pardon: Remember not, saith David, the sins of my youth, nor my transgressions. 2. As God holdeth two Courts in a man's conscience, concerning sin; one of justice, according to the Law, or Covenant of works; another of mercy, according to the Gospel, and Covenant of grace offered in the Mediator, which is posteriour to the other Court; wherein the man who hath glorified justice, and acknowledged his sin, and deserved perdition, is pardoned; (for the ransom paid by the Messiah Christ Jesus the Mediator, to whom the sinner is fled for refuge:) So the believer hath two reckonings with God, about his sins. One according to justice, and another according to mercy; and albeit the believer will never refuse to read, acknowledge, and subscribe again and again, the first reckoning to be just, yet he will not stand to that reckoning for payment; but will hold him to the last bargain of grace, and mercy, and goodness, which cleareth the claim of the first account: for this is David's practice here, that the first account may be forgotten: Remember not the sins of my youth. And that the last account and reckoning may stand, and be held in memory, saying, According to thy mercy, remember thou me▪ 3. For evidencing the stability of the account of mercy for pardoning of sin, the glory of God's goodness is laid in pawn in the covenant; and that holdeth all fast unto the believer: Therefore, saith he, Remember, for thy goodness sake, O Lord.  
Ver. 8. Good and upright is the Lord: therefore will he teach sinners in the way.  
9 The meek will he guide in judgement: and the meek will he teach his way.  
10 All the paths of the Lord 〈◊〉 mercy and truth, unto such as keep his covenant, and his testimonies.  
In the second place after praying, he falleth upon a meditation of the grace and good will of God to a believer, and of his merciful dealing with him in every condition. Whence learn, 1. In the secret exercise of the Sants, a pause may be usefully made in prayer, and a meditation, or soliloquy may be fallen upon, when the Lord doth fit matter for fostering faith, and furthering of prayer, as here we may in David's practice observe. 2. The goodness and faithfulness of God in his promises, and his readiness without respect of persons, to be gracious to every one who cometh unto him, is the fountain of the believers strength, hope, and consolation: Good and upright is the Lord, is here a Well of comfort to the Supplicant. 3. The conscience of sin must not keep the believer back from confidence to be heard in his prayer, when he cometh to seek direction: for from this ground, That the Lord is good, the Prophet draweth this consequence, Therefore will he teach sinners in the way. 4. God's justice will not hinder his mercy to be bountiful, nor will former breaking of commands, prejudice the sinner, who being weary of his wand'ring, doth seek to be directed hereafter in the Lord's way; He will teach sinners in the way. 5. When by affliction a man is humbled, and brought to submit himself to God, he shall not want a guide to lead him out of his trouble, to direct his paths, till the delivery come; for God will guide the meek in judgement, most wisely and discreetly, as his good requireth, and teach him his way. 6. The property of the believer, is to cleave to the covenant, and to what the Lord hath set down in his word, They keep his covenant, and his testimonies; and will not part with them whatsoever come. 7. Whosoever do hold fast the covenant of grace, and do make conscience of obeying God's word, they may be sure that all their troubles, and variety of exercise is nothing but God's way, to make them partake of God's promises; for unto such all the paths of the Lord are mercy and truth.  Ver. 11. For thy Names sake, O Lord, pardon my iniquity: for it is great. 
In the third place, having laboured to strengthen his faith, he falleth to prayer again, for remission of sin. Whence learn, 1. The conscience of sin will oftener assault our faith then once, and so oft as it assaulteth, it is to be answered with renewed prayer to God; O God, saith he, pardon my iniquity. 2. The honour of the Lord is engaged by covenant for remission of sin to the penitent believer, and the Lord counts it a glory to be merciful; Therefore, saith he, For thy Names sake pardon. 3. Faith can make advantage of misbeliefs arguments to retort them against it, and can pled for pardon from the very multitude and grieveousnesse of sin; as here, Pardon my iniquity, for it is great. For the greater sin is acknowledged to be, the more is the object of pardon made clear, for it cannot be paid for by the sinner, and the more is the Lords pity let forth, that the believer be sensible of the weight.  
Ver. 12. What man is he that feareth the Lord? him shll he teach in the way that he shall choose.  
13. His soul shall dwell at ease: and his seed shall inherit the earth.  
14. The secret of the Lord is with them that fear him: and he will show them his covenant.  
In the fourth place there is another meditation of God's goodness to a believer, for strengthening of his faith yet further, wherein he layeth down three general promises, made to them that believe in God, and do stand in awe to offend, ver. 12, 13, 14. and by way of Syllogism he assumeth of himself, that he is a believer, whereupon he inferreth the conclusion, ver. 15. Whence learn, 1. The fear of God (importing care to serve God according to his word, and to stand in awe to offend him) is the necessary property of a true and lively believer; Therefore it is made the believers cognizance, and mark to discern him by: What man is he that feareth the Lord? 2. The believer walking in the fear of God, may expect from the Lord direction and light, how to carry himself in all perplexities, so oft as he in his need shall seek it of God; for in dubious cases, God shall teach him in the way that he shall choose. 3. Albeit the believer be put to trouble, and hard exercise, yet shall he have place always with God, as a man reconciled to him, and peace in his conscience also, as his good doth require, and he shall have contentment in his lot; for, his soul shall dwell at ease. 4. The surest way to transmit inheritances to a man's children, and to make houses to stand, and however matters go, for a man to be sure of the Kingdom of Heaven, (signified by an inheritance in the Land of Canaan) is, that the parents fear God, and that the children do follow their footsteps, and fear God also; For the seed of the man fearing God shall inherit the Land. 5. The man that feareth God, shall know more of God's mind than others shall; he shall know the good and acceptable will of God for his direction in dangerous controversies, and for his satisfaction about God's dispensations, both toward himself, and others, and for his consolation in all afflictions; For the secret of the Lord is with them that fear him. 6. Albeit the Lords covenant with the visible Church be open, and plain in itself to all men, in all the Articles thereof, yea it is a mystery to know the inward sweet fellowship which a soul may have with God, by virtue of this covenant▪ And a man fearing God, shall know this mystery, when such as are covenanters only in the letter, do remain ignorant thereof; For to the fearers of God only is this promise made, That to them the Lord will show his Covenant.  15. Mine eyes are ever toward the Lord, and he shall pluck, my feet out of the net. 
Having laid the ground of his reason in the former verses, which is in sum this, To every believer God will be gracious, as his need is: now he assumeth, I am a believer; For mine eyes are ever toward the Lord. Therefore to me God will be gracious in my need, and so pluck my feet out of the net, as my need now requireth. Whence learn, 1. The believer can read his own name, and his own blessedness in the promises made to believers, and can draw out the extract of God's decree of absolution, direction, consolation, and salvation in his own favours; for where the general is written, there all the particulars are also written in effect: And so the believer may read his name written in the book of life, as here David doth read his own deliverance, in the Charter of Believers; Mine eyes are ever towards the Lord, therefore he will pluck my feet out of the net. 2. The believer is not a little helped to believe, and to draw sweet conclusions from inspired Scripture, to strengthen himself by avowing himself to be a believer, or to have the true property of a believer, as here David doth, saying, Mine eyes are ever toward the Lord; First, he avoweth his Faith, and then draweth this conclusion from it, he shall pluck my feet out of the net. 3. To depend on God, for the supply of all necessities, and for deliverance out of all straits, is the property of true Faith; for the Prophet to prove himself a believer, and to have an interest in the mercies formerly set down, ver. 12, 13, 14 he saith, ver. 15. Mine eyes are ever toward the Lord. 4. Though the godly walk among snares, and nets, set by their enemies, bodily and spiritual to entrap them, yet God will either direct their way, to eschew these snares and nets, or will pluck their feet out of them; For this is the Prophet's comfort, Thou shalt pluck my feet out of the net.  
16. Turn thee unto me, and have mercy upon me: for I am desolate and afflicted.  
17. The troubles of my heart are enlarged: O bring thou me out of my distresses.  
After meditation, he concludeth his exercise, with petitions for himself, and for the Church. The Petitions for himself are six, in so many verses. In the first, learne, 1. Natural sense and suggestion of Satan, saith, that God doth turn his back on us, when he doth not sensibly by outward works show himself for us as we could wish; But Faith maketh advantage of the tentation, by adhering to God in time of a seeming desertion, and prayeth for his manifesting of himself unto us; Turn thee unto me, and have mercy upon me. 2. A felt, and acknowledged miserable, helpless, and desperate condition, is to the believer half a promise, and a whole reason, to expect relief from God; Turn thee unto me, and have mercy one me, for I am desolate and afflicted, ver. 16. and so also in his second Petition, The torubles of my heart are enlarged, O bring me out of my distresses. As his troubles were multiplied and enlarged, his heart was straitened, and his distresses multiplied, and this he bringeth for a reason of his hope to be brought out of these straits.  18. Look upon mine affliction, and my pain, and forgive all my sins. 
From the Third Petition, Learn, 1. How sad and fearful troubles, a believing and beloved soul may be brought into, no words can sufficiently express, he is desolate, afflicted, the troubles of his heart are enlarged, he is in more distresses than one; he is in affliction and pain, which no eye can see, nor any beholder judge of, save God only; therefore saith he to God, Look on my affliction, and my pain. 2. Sore trouble will waken up the conscience of sin a fresh, and call to mind forgiven and buried sins; which new challenge cannot be answered, but by prayer for a new application, and intimation of remission of sins; As here, forgive all my sins.  
19 Consider mine enemies: for they are many, and they hate me with cruel hatred.  
20. O keep my soul, and deliver me: let me not be ashamed, for I put my trust in thee.  
From the Fourth and Fifth petition, relating to the hazard of his life, from his bodily enemies, Learn, 1. The multitude, power, rage and cruelty of the enemies of the Lords people, is a ground of hope to the believer, to be delivered from them. Consider my enemies, for they are many, etc. 2. There is no surer evidence of deliverance, than faith in God, settled on a promise, Let me not be ashamed, for I put my trust in thee.  21. Let integrity and uprightness preserve me, for I wait on thee. 
The sixth Petition is, for the fruit of his innocent behaviour toward his enemies. Whence learn, 1. Albeit a man be burdened with the sense of many sins against God, yet he may have the conscience of innocency toward his enemies; And here a good conscience giveth great boldness before God, to hope for delivery; Let integrity and uprightness preserve me. 2. Integrity of life, or a good behaviour after prayer, is as needful as before it; yet neither integrity before, nor after must be leaned upon, but God's goodness and mercy only; Let uprightness preserve me, so David reasoneth, for I wait on thee.  22. Redeem Israel, O God, out of all his troubles. 
He closeth his exercise with a Prayer for the Church. Whence learn, 1. It is the common lot of all the Saints to be exercised with plurality of troubles; and as the troubles of each particular member should not swallow up the sense of the troubles of the Church; but rather private trouble should make every one sensible of the like or greater troubles of the rest of the body; So should the delivery of the whole Church be sought after, as our own, yea and more than our own; and as our last petition: and how ever the matter shall go with ourselves, let us pray, Redeem Israel O Lord, out of all his troubles.   

PSAL. XXVI.  
David being oppressed by the Judges of the Land, his powerful adversaries, and being exiled from the house of God; he appealeth to God, the supreme Judge in the testimony of a good conscience, bearing him witness, first of his endeavour to walk uprightly as became a believer, ver. 1, 2, 3. And secondly, of his keeping himself from the contagion of the evil counsel, sinful courses, and example of the wicked, ver. 4, 5. Thirdly, Of his purpose still to behave himself holily and righteously, out of love to be partaker of the public privileges of the Lords people in the congregation, v. 6, 7, 8. Whereupon he prayeth to be free of the judgement coming on the wicked, ver. 9, 10. According as he was purposed to eschew their sins, ver. 11. And he closeth his prayer with comfort and assurance to be heard, ver. 12.  
Ver. 1. JVdg me, O Lord, for I have walked in mine integrity: I have trusted also in the Lord: therefore I shall not slide.  
2. Examine me, O Lord, and prove me; try my reins and my heart.  
3. For thy loving kindness is before mine eyes: and I have walked in thy truth.  
FRom David's appellation from the unjust sentence of men against him in their courts and elsewhere, calumniating him and burying him under slanders, from which God and his own conscience knew he was free: Learn, 1. God's children may be for a time unjustly in their cause and name, so born down with calumnies by Judges and others, that they must content themselves with the approbation of God, and of their own conscience, as David doth here. 2. When no remedy is seen on earth for Gods oppressed children, remedy may be had from God, the supreme Judge, who can redress all matters abundantly. This did David, when he said, judge me, O Lord: that is, do the part of a just Judge to me, in this controversy between my adversaries and me. 3. He who appealeth to God, had need of a good cause, and a good conscience, for his carriage in it, that he may say with David, I have walked in mine integrity. 4. A good carriage in any controversy is then only comfortable and commendable, when it is the fruit of faith in God: therefore David addeth, I have trusted also in the Lord. 5. He that in obedience to God doth carry himself righteously, may be assured he shall stand and prevail; for this conclusion doth the Prophet draw from these grounds, saying, I shall not slide. 6. Not only must a man's hand be free from injuring his party, but his affections also: In which case, the upright man is content the Lord should try him, and tell him what is wrong, that it may be amended hereafter; for here sincerity saith, Examine and try my reinss. 7. Sincerity of behaviour may abide the trial of the conscience, and expect the approbation of God, when the word of God is the man's rule, and fear of interrupting of the sense of sweet communion with God, is the aw-band to keep him to his rule▪ for so doth David prove his sincerity here: for thy loving kindness is before mine eyes, and I have walked in thy truth, to wit, looking to thy precepts, threatenings, and promises.  
Ver. 4. I have not sat with vain persons▪ neither will I go in with dissemblers.  
5. I have hated the congregation of evil doers and will not sit with the wicked.  
The second part of the testimony of his conscience, that he hath rejected the course of wicked men, and their ill counsel, and that he would neither follow the way against his enemies, which they followed against him, nor harken to the evil advice, which wicked men, under whatsoever pretence of good will to him, did offer to him, for a sinful transaction, or private revenge. Whence learn, 1 Though innocency may seem to make the godly a prey to their enemy, yet it will promote their cause more before God, and give greater contentment to the conscience, then witty wicked plotting against witty and wicked enemies; for this doth David's example teach us. 2. A godly man may take the service of many in a case of Law-businesses, and civil matters, whose counsel he must refuse in a moral duty; as when David's followers counselled him to slay the King, when he had him in his power in the Cave; In such a consultation or debate, he will not sit nor go in with the wicked. 3. He that giveth ill counsel, whatsoever pretence of friendship, or advantage be made to commend the counsel which he offereth; yet in that point, he is a vain man and a dissembler. So doth the Prophet style him here. 4. It is necessary to hate and abhor every wicked course, lest if we do not hate it, but can harken unto it, we be drawn over to embrace it: I hate (saith he) the congregation of the evil doers.  
Ver. 6. I will wash my hands in innocency: so will I compass thine Altar, O Lord.  
7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.  
8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.  
The third part of the testimony of his conscience, is concerning his resolution, to behave himself righteously and godlily out of love to honour God, and to be the fitter for worshipping of God, and serving him, as he should be employed. Whence learn, 1. The man whose hands are not clean from injuries done to men, his conscience should tell him, that he is not meet to offer worship to God: and where guiltiness is, it should be taken away, lest the worship be refused: So resolveth David, I will wash my hands in innocency, and so compass thine Altar. 2. Whatsoever was the ceremony of the godly with their friends, in compassing the Altar with songs of praise, when they offered their peace-offerings, it yieldeth a fit direction for every worshipper, and offerer of prayer, or praise to God, to do it with an eye to Jesus Christ, the true Altar that sanctifieth our offerings, and maketh our persons and services acceptable? for the compassing of the Altar, with an eye on it, signified this duty. 3. The Lords mercies to his own are marvellous in effect, when all circumstances are well considered; Therefore are they here called wondrous works. 4. To love the fellowship of the Saints in the public worship of God, is a token of our interest in God; and the conscience of this love is refreshful, as here. Lord, I have loved the habitation of thy house. 5. The meetings of the Church should be to proclaim the Lords glory in the exercise of all his ordinances; and where this is endeavoured, there will God dwell, for such holy assemblies, are the place where his honour dwelleth, albeit many of the members of the Church be such before God, as they were in Saul's time, whereunto this Psalm relateth.  
Ver. 9 Gather not my soul with sinners, nor my life with bloody men:  
10 In whose hands is mischief: and their right hand is full of bribes.  
11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.  
Now he prayeth to be exemed from the company of the wiced in their punishment, seeing he hath gotten grace to resolve, not to walk in their sin. Whence learn, 1. The Lord hath a harvest and a gleaning time also, set for cutting down, and binding together in the fellowship of judgements, Gods enemies, who have followed the same course of sinning: for here we are given to understand, that God will gather their soul, and so will le● none escape. 2. Such as separate themselves (not from the lawful society, but) from the sinful ways of the world; shall also be separate from the society of their punishment; The soul of the one and the other shall not be gathered together. Gather not my soul with sinners. 3. Ungodly men will never stand to consent to the taking of the life of the godly, if by a fit tentation they be put to it, a bribe, or fear, which is all one, will do the turn; for sinners here are declared bloody men, in whose hands a mischief is, and their right hand is full of bribes. 4. It is the mark of a wise and godly soul, not to be diverted from his God or godliness, by the tentation of loss or gain, which overturneth the worldly man; for David resolveth, go others where they will, as for me, I will walk in my integrity 5. A man so resolved, that is, who hath chosen God for his Redeemer, and Gods ways for his rule, may be sure to be borne thorough all difficulties, all troubles and temptations, and to meet with mercy in the course and close of his life; for David after resolution of faith in God, and resolution honestly to endeavour obedience to God in his course, he prayeth (which is as good as a promise to us) Redeem me, and be merciful to me.  Ver. 12. My foot standeth in an even place: in the Congregations will I bless the Lord. 
He closes the Psalm comfortably; Whence learn, 1. The believer, resolving obedience to God, and wrestling in prayer with God, shall not want a comfortable answer; his conscience shall speak good to him, and God shall ratify the testimony of it, with his testimony: and thus shall the man be established in that sweet course of faith and obedience, and have cause to say, My foot stands in an even place. 2. Such a man may be assured to bless God effectually, for the performance of promises, and that in good company, either in this life, or in the next, or in both; and in this life with assurance, he may say with David, In the Congregation will I bless the Lord.   

PSAL. XXVII.  
In this Psalm David setteth down what use he had of his faith in God, in the time of his trouble: and first, how he strengthened his faith. vers. 1, 2, 3, 4, 5, 6. and next how he prayed, upon the foresaid grounds, vers. 7▪ 8, 9, 10, 11, 12. And thirdly, what advantage he had by believing in God, in the time of his exercise, ver. 13. Whereupon he exhorts all the godly to follow his example, under hope to be helped, as he was helped, ver. 14.  Vers. 1, THe Lord is my light, and my salvation; whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? 
THe grounds of strengthening of his Faith are three. The first is, That God by virtue of the Covenant hath obliged himself to give direction and comfort in trouble, and deliverance out of it; from which he inferreth, that he needeth not fear his enemies. Whence learn, 1. When we are to wrestle in prayer, against the doubts, which trouble and tentation may raise in our hearts to mar our confidence in prayer; It is wisdom to arm ourselves by faith against these doubts, before we pray, for so doth the Prophet's example teach us. 2. He who is in Covenant with God, hath solid ground to expect from God, direction and comfort in every trouble, and deliverance out of it; for by virtue of the Covenant of grace David saith, The Lord is my light and my salvation. 3. When we have fastened our faith on God, we may then with reason defy our enemies, and say with the Prophet, of whom shall I be afraid? 4. When our enemies do appear strong, and we know ourselves to be but weak, we should oppose the Lords strength to our tentation, that we may resist all fear; for so teacheth David, The Lord is the strength of my life, of whom shall I be afraid?  Ver. 2 When the wicked, even mine enemies, and my foes came upon me to eat up my flesh, they stumbled and fel. 
The next ground of confidence is, that he hath proof and experience of the fruit of the Covenant, when he was in greatest danger to be overtaken by his enemies. Whence learn, 1. When the rage of the wicked against the godly doth break forth, then no less than the precious life of the godly can satisfy their beastly cruelty; they hunger even to eat their flesh. 2. God can easily make the wicked in their hottest pursuit of the godly, to come short of their purpose, as here, to stumble and fall. 3. Experience of God's power is very forcible to confirm our faith, and to erect our hope, as it did David's faith.  Ver. 3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident 
After settling of his faith, he puts on a resolution to stand to his point, in resisting assaults of fears, from whatsoever tentation. Whence learn▪ 1. It is a means to strengthen faith, to resolve by the grace of God to put faith in act, in whatsoever difficulty, and in a manner to lay hands on ourselves, ●o hold up this shield against whatsoever fiery darts, albeit possibly when it cometh to push of pike, we be not found so strong as we are stout, as here David doth. 2. The Lord being ours by Covenant, and the Lord proved to be ours in experience, is warrant and reason sufficient for us to put on such a resolution; Though war be raised, in this (that is, upon the foresaiid ground) will I be confident, saith he.  Ver. 4. One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. 
A third ground of confidence, is the conscience of his purpose to study to have constant communion with God, in the use of the means, and the conscience of his very earnest desire to have the benefit of all the public ordinances, in the fellowship of the Church. Whence learn, 1. Hearty resolution to subject ourselves to all God's ordinances, and to follow the appointed means of communion-keeping with God, is a sound mark of solid faith, and the conscience of this resolution, serveth much to confirm our confidence in God, If we can say with the Prophet, This one thing have I desired, etc. 2. In the using of the means and ordinances of God's house, the glory of the Lord may be seen, counsel, and direction in all things may be had with comfort and spiritual delight to our souls; for in the ordinances David was to behold the beauty of the Lord, with delight, and to inquire in his holy Temple. 3. The desire of communion with God, and love to his ordinances, where it is sincere, should have the chief place in the heart, above all earthly desires and delights whatsoever. One thing have I desired. 4. A sincere desire must not be suffered to go away, but should be pursued resolutely, and recommended to God daily. This I will still seek after, saith he: and the means of communion with God in the public fellowship of the Church must be constantly continued in, even all the days of our life.  Ver. 5, For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me, he shall set me upon a rock. 
He giveth a reason of his so earnest a desire to have fellowship with God, entertained by the use of all God's ordinances, because in this way he was sure that faith should draw all necessary comfort and protection from God, as need should require. Whence learn, 1. Faith keeping communion with God, findeth him all-sufficient in all necessities, to supply every inlack of the creature, where the believer standeth in need; He will be a pavilion in warfare, and a hiding place, and a rock of refuge: that is, God will make a man as quiet by faith, in himself, as if there were no hazard; In the time of trouble he shall hide me in his pavilion: In the secret of his Tabernacle, shall be hide me, he shall set me up upon a rock. 2. The godly cannot promise to themselves the influence of God's grace in time of need, otherways then by following divine ordinances, both private and public, so far as they may be had; for the Prophet promiseth to himself this protection, as a fruit of his faith, fostered by the use of the ordinances. I desire saith he, to dwell in thy house, and to inquire in thy holy Temple; for in the time of trouble he shall hide me, etc.  Ver. 6. And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his Tabernacle sacrifices of joy: I will sing, yea I will sing praises unto the Lord. 
After this wrestling of faith, he obtaineth victory, and assurance of satisfaction to his desire, and the grant of all that he was to seek in his Prayer. Whence learn, The Lord can give a believer assurance of what he would have, and make him so clear of the possession of the Promise, as if it were in his hand, as here the Psalmist is sure to prevail over his enemies, sure to come to the Temple even as he wished, And now shall mine head be lifted up above mine enemies, I will offer sacrifices of joy in his Tabernacle.  
Ver. 7. Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me.  
8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.  
In the second place, having thus strengthened his faith, he entereth the lists with his present trouble and tentations, and encountreth them by Prayer to God upon the foresaid grounds, in three Petitions. In the first he prayeth for the sensible experience of God's favour, as his present condition required; wherein he strengthens his faith by three considerations. The first is, because he had gotten grace to close with the Word of God▪ inviting him to seek what he sought, ver. 8. Whence learn, 1. Confidence in God, is diligent in Prayer, and despiseth not the means, whereby the mercy hoped for, may be brought about; But by Prayer it maketh particular application of the Lords good will offered to all, unto itself; that it may be helped in the present need, as here David doth, Hear me when I cry, have mercy on me, answer me. 2. As the Lord's Word encourageth us to seek things of God, which without a warrant we durst not seek; ●o when we have gotten grace to embrace Gods warrant given to us by Precept or Promise, we may ask with confidence to obtain; Hear me, answer me, why? When thou saidst, Seek ye my face; my heart answered, I will seek thy face, O Lord.  Ver. 9 Hide not thy face far from me, put not thy servant away in anger: thou hast been my help, leave me not, neither forsake me, O God of my salvation. 
He meets here with an objection from his sins and misdeserving, and prayeth it down, adding another consideration to confirm his faith from bygone experience of mercy, notwithstanding of his unworthiness. Whence learn, 1. Though (when we would draw near to the Lord) sense of sin and unworthiness, and fear of wrath do flee in our throat, yet faith cleaving to God's goodness, and to the promises of mercy, and to our relation unto our God, may cry down the tentation, Hide not thy face, put not away thy servant in anger. 2. The former experinces which we have had of Gods being gracious to us, according to the tenor of the Covenant of salvation, should confirm our faith, that God will never cast us off, nor any man that cannot endure to be separate from him: Thus David reasons, Thou hast been my help, leave me not, neither forsake me, O God of my salvation.  Ver. 10. When my father and my mother forsake me, than the Lord will take me up. 
A third consideration to confirm David's faith, is a nearer relation between God and David, then between David and his Parents. Whence learn, The bands between God and a believing soul, are more straight and intimate, and more strong, than any band civil or natural between him and any creature; and they are appointed to hold fast when natural bands do fail, as here is asserted. When my father and my mother forsake me, than the Lord will take me up. This is for the first petition.  Ver. 11. Teach me thy way, O Lord, and lead me into a plain path, because of mine enemies. 
The second petition is for Direction in a holy and wise carriage, that his enemies get no advantage against his behaviour or person. Whence learn, 1. There is danger of desertion, or of Gods leaving us to the will of our enemies, if we carry not a good cause in a lawful, holy, tender way; and therefore we had need to seek our direction from God, to be taught in his way, and led in a plain path. 2. Because the enemies of the godly are ready to calumniate their cause, and their intentions, and to take advantage to calumniate them upon the least occasion of a questionable practice, we had the more need to be circumspect, and to pray to be directed in a plain path, because of our enemies.  Ver. 12. Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 
The third petition is, to be delivered from the power of the enemy, prosecuting their false calumnies, and raging in cruelty. Whence learn, 1. The godly have reason to pray with submission, that they may not fall in the hands of men because of their cruelty, and to say to God, Deliver me not over unto the will of mine enemy. 2. Because it is easy for the Lord to mitigate the enemy's fury, or to break their power, or to elude their craft and power▪ Let us pray, Deliver, and let God choose the way of delivery. 3. When the good cause of the godly, and the persons also are left to suffer both together, there is ground that God in that case will interpose himself in due time: for this is David's reason of hope to be helped, because false witnesses resolved to oppress him in name, and breathers out of cruelty, were set to have his life, ever rising against him: and here he is a clear type and example of the suffering of Christ, and his followers.  
Ver. 13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.  
14. Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.  
In the third place he cometh to show, and to make use of the benefit he had by believing, that he may encourage others to follow his example in their trials. Whence learn, 1. Discouragement under trouble, is a sort of quitting of our cause, and of all comfort in it; but faith keepeth a man close to his cause, and from being overcome with troubles; it holds up his heart in his duty, till the Lord send an out-gate, wherein he were not able to subsist otherwise: Unless I had believed, I had fainted. 2. Our expriences of the good of believing in the time of strait, should be communicated to others, as our calling may suffer to encourage them, for so doth the Prophet, saying, Wait on the Lord, and be of good courage. 3. The striving to take courage from the ground of faith, shall be followed with strength from God to go under the trouble, and to find comfort now and then, and full delivery at last: He shall comfort thy heart. 4. Albeit the Lord let the trouble lie on, and strong tentations to increase, and grief of heart to grow, yet must we still wait; for at the due time, the out-gate shall come, Wait I say, on the Lord.   

PSAL. XXVIII.  
In the first part of this Psalm, we have the Prophet's conflict against his enemies, such as in the former Psalm is to be seen, wherein he prayerh for audience, ver. 1.2. and delivery to himself, ver. 3. and that God would vindicate his own justice against his disdainful enemies, ver. 4, 5. In the latter part, the Prophet having gotten comfort in his Prayer, doth glorify God, ver. 6. and strengthens his own and the rest of the godlies faith, ver. 7, 8. and prayeth for a blessing to the Church, ver. 9  
Ver. 1. UNto thee will I cry, O Lord my rock, be not silent to me: lest if thou be silent to me, I become like them that go down into the pit.  
2. Hear the voice of my supplications when I cry unto thee: when I lift up mine hands toward thy holy Oracle.  
IN his conflict with trouble, he runneth to God for a comfortable answer, with reasons to help his hope to be heard. Whence learn, 1. It is good to pray in time of trouble, and to be instant, and resolved to be instant; For unto thee will I cry, doth import these three. 2. A soul in great straits is not able to suspend, and want comfort long: it must have some comfortable answer, because of what God is unto it by Covenant, My rock, be not silent unto me. 3. It bringeth deadness of spirit on a supplicant, when his Prayer is not taken off his hand, which albeit it be by no reason, but a consequence ill inferred from the Lords not answering of us, yet we are subject to this evil, and should pray to have it prevented: Be not silent, saith he, lest I become like them that go down into the pit. 4. Though the heart be in bonds in time of Prayer, under trouble, yet the Lord will not despise the voice, nor the knees bowed, nor the hands lifted up, no● the least expressions of a supplicants desire, to be helped by him: Hear my voice when I cry, and the lifting up of my hands, saith he. 5. Seeking of God in Christ, and trysting the fullness of the Godhead in the Person of the Mediator, represented by the Tabernacle and Oracle, answereth all objections from the supplicants unworthiness, and giveth encouragement to expect a good answer from God; for to this purpose doth he mention his lifting up of his hands towards the Lords holy Oracle.  Ver. 3. Draw me not away with the wicked, and with the workers of iniquity: which speak peace to their neighbours, but mischief is in their hearts. 
Now he prayeth God would deliver him, and not deal with him as with an enemy. Whence learn, Albeit there be sin in the godly, yet are they not workers of iniquity, nor treacherously disposed towards their neighbours, when they pretend to have friendship with them; and therefore may the godly expect from God, not to be dealt with, as obstinately wicked and impenitent sinners; for this he meaneth, saying, Draw me not away with the workers of iniquity, etc.  
Ver. 4. Give them accordong to their deeds, and according to the wickedness of their endeavoure: give them after the work of their hands, tender to them their deserts.  
5. Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.  
He prayeth now against his enemies, not out of private revenge; but being led with the infallible Spirit of Prophecy, looking through these men to the enemies of Christ, and of his People in all ages. Whence learn, 1. Albeit imprecations must not be used against our own enemies, nor for any injury done to us, nor against any in hatred of their persons, nor against every enemy of God, but only against desperate sinners, and that in general, rather than with an eye to this man or that man in special; about whom we may be mistaken; yet the imprecation of the Spirit of God standing in the Scripture, cryeth still against obstinate sinners, although we cannot condescend particularly upon their names; God shall give them according to their deserts. In the controversy between the godly and their enemies, not only doth God show by his word, which party he alloweth, but also by the works of his providence, in favours of the godly, and against their enemies, he doth give forth his mind, according to what he hath said in his Word to be observed; but when both these are misregarded, he will destroy the wicked, and not suffer them to carry on their purpose; for because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.  
Ver. 6. Blessed be the Lord, because he hath heard the voice of my supplications.  
7. The Lord is my strength and my shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him.  
8. The Lord is their strength, and he is the saving strength of his anointed.  
The other part of the Psalm, wherein he maketh use of the good answer given to him; first honouring God for it, then strengthening his own faith by it; and thirdly strengthening the faith of others also. Whence learn, 1. The believing supplicant shall not seek God in vain; he shall not fail in due time to find such fruit, as shall make him bless and praise God for the answer; for in the entry of the Psalm it was, Be not silent to me, O Lord, lest I become like them that go down to the pi●▪ and here, Blessed be the Lord, because he hath heard the voice of my supplication. 2. What faith saith to God in wrestling, it shall be made to subscribe it victoriously and experimentally thereafter, My rock, said he, hear me, ver. 1. And here, The Lord is my strength and my shield; to furnish me within and without. 3. It is a good use m●de of experience, to confirm our faith thereby, and to commend the course of believing in God, as here David doth, My heart trusted in him, and I am helped. 4. The joy of faith and of sense also, will be given sometime together to the godly, for the increasing of their joy, as here he showeth, Therefore my heart greatly rejoiced. 5. Albeit we must praise God in whatsoever condition we can be in; yet spiritual rejoicing doth specially call for singing a Psalm unto God, Therefore with my song will I praise him, saith he. 6. What the Lord is to one of the godly calling on him in the sense of need, he is unto them all the same: as he was David's strength, ver. 7. so is he their strength, to wit, all his people's strength, ver. 8. 7. All the blessings which believers get do belong unto Christ, first as to the anointed of the Lord in chief, and to his servants as partakers of his anointing; for the Lord is the saving strength, or the strength of salvation to his anointed, or to his Christ, and those that are true Christians, partakers of his Unction, or holy Spirit; What concerneth David is but a shadow, and as one who is a partaker of the holy Unction through Christ.  Ver. 9 Save thy People, and bless thine inheritance; feed them also, and lift them up for ever. 
He closeth his Prayer with intercession for the Church. Whence learn, 1. Such as find access in Prayer to God for themselves, should speak also a word for his Church, and pray, Lord, save thy People. 2. The Privileges which the godly have are common to them all. The godly are all God's people, his inheritance, his flock: and as the benefits imported under these titles are common, so are the duties due from us to God, imported thereby, common also, and to be so studied, that we may discharge them, as we would find from God the benefits of protection and deliverance, as subjects whom he will save; of being watered and warmed, as his inheritance, fed and led on, as his flock, and exalted over all our enemies, or being lifted up for ever.   

PSAL. XXIX.  
David exhorteth Princes and great men, to humble themselves before God, and to worship him (as he hath commanded) in his public ordinances, verse 1, 2. First, because he is infinitely higher than they, and more terrible to all men, than they can be to their subjects or inferiors, as the uttering of his Majesty and power by thunder doth make evident▪ ver. 3, 4, 5, 6, 7, 8, 9 Secondly, because he offereth the means of saving knowledge, even all his ordinances, whereby men may heartily glorify him in their assemblies, ver. 9 Thirdly, because he is an everlasting King and Ruler of all the creatures, ver. 10. And fourthly, because such as do humbly submit themselves to him, and worship him as his People should do, shall be furnished with abilities for every good work, and shall be abundantly blessed.  
Vers. 1. GIve unto the Lord, (O ye mighty) give unto the Lord glory and strength.  
2. Give unto the Lord the glory due unto his Name; worship the Lord in the beauty of holiness.  
HE directeth his speech and exhortation to the Potentates of the earth, that they may humble themselves before God, and give him the glory of all power, and authority, and excellency above themselves, and above all other creatures. Hence learn, 1. Of all men Princes should be most careful to glorify God, and yet it is most rare to see them humble themselves before him: for natural corruption is as strong in them as in others: Their education doth breed them to high and stately thoughts of themselves, their riches and power puffeth them up, and flatterers ordinarily following them, do make them forget themselves and God also. Therefore are they here thrice exhorted to give glory to God. 2. It is most necessary that Potentates do humble themselves before God, and be particularly dealt with to that purpose, because their example and authority doth move many outwardly to submit to God, or stand out from his service: therefore he speaketh to them in their grandeur, Give glory to God, O ye mighty. 3. As men are great in the world, so they are ready to think much of their own strength, of what their power is able to reach to, and what honour is due to them; but if they reckon right, strength and glory belongeth to God. And according as he is above them in power and excellency, so should he proportionably be magnified, Give unto the Lord glory and strength, and give unto the Lord the glory due unto his name. 4. He will have no glory of men, but as he hath prescribed to men in his own ordinances, given forth in his Word to his Church: Worship him in the beauty of holiness, that is, in the glorious sanctuary, the place of public meeting; beautiful indeed, not for timber or stones so much, as because the holy and beautiful means of grace to men, and God's worship showing forth his glory was there to be found.  
Ver. 3. The voice of the Lord is upon the waters: The God of glory thundereth, the Lord is upon many waters.  
4. The voice of the Lord is powerful, the voice of the Lord is full of Majesty.  
He proveth that strength and glory belongeth to the Lord, by one only work of thundering, and kindling fire in the midst of watery clouds; that he may make thunder in the conflict of water closing in the fire, and fire breaking through the clouds, how oft soever he pleaseth to show his power to the children of men. Whence learn, 1. Though the standing works of Creation speak most of God, yet such is our foolishness, that we are least apprehensive of that which is daily seen, and a less work more rarely occurring will move more; as for example, the thunder or the Eclipse of the Sun or Moon, will move more than the making of heaven and earth. 2. No work of the Lord is rightly taken up till he himself be looked unto, as the immediate Worker of it: therefore he points out the sound of the thunder, as the voice of the Lord upon many waters. 3. Though the Lord should be observed as the worker of every work, yet not at first is he seen in his work to any purpose, till we by oftener reviewing his operation about it, be somewhat affected with his glory and power therein; therefore he repeateth the second time, The God of glory thundereth; And the third time, The Lord is upon many waters. 4. When the thunder or any work of God is well considered, some invisible thing of God will appear therein; as for example, his power and majesty will be evidenced in the thunder; for the voice of the Lord is powerful and full of majesty.  
Ver. 5. The voice of the Lord breaketh the Cedars; yea, the Lord breaketh the Cedars of Lebanon.  
6. He maketh them also to skip like a Calf: Leebanon and Syrion like a young Unicorn.  
7. The voice of the Lord divideth the flames of fire.  
8. The voice of the Lord shaketh the wilderness: the Lord shaketh the wilderness of Kadesh.  
9 The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in his Temple doth every one speak of his glory.  
He insisteth in his subject, and showeth the effects thereof, on trees, ver. 5. on mountains, ver. 6. on the fire of the thunder, parting it in lightning, ver. 7. on the waste wilderness, ver. 8. on the beasts and woods where they haunt, ver. 9 Whence learn, 1. That the stupidity and senselessness of man is greater than that of the brute creatures, which are all more moved with the thunder, than the hearts of men for the most part, as here may be seen in the comparison. 2. One work of God dwelled upon, shall show more of God than many of his works being slightly looked on, and passed over: as for example, this one of the thunder, considered with the effects, saith more than many; yea, one sensible and understanding man, will discover more of God in one work of God, than many in their ordinary mood, either in that work, or in any other, or in all his works.  Ver. 9 The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in his Temple doth every one speak of his glory. 
He giveth a second reason of his exhortation to the mighty, to worship God in the beauty of holiness, because in his Temple every one doth speak of his glory. Whence learn, 1. The glory of the Lord is shown forth in all the earth, and in all his works, but in his Temple, in his Church, his works are holden forth expressly and fully, for there by his Word, his counsel is opened, his holiness, his goodness, justice, mercy, and all his attributes are declared. Without the Church, men are compelled to acknowledge glory now and then, but in his Church, men do declare his glory distinctly and willingly. In his Temple doth every one speak of his glory, all men there do confess his praise, and every thing in the Temple holdeth forth something of Christ and his benefits, to the glory of God's mercy; and this is more than the world understandeth.  Verse 10 The Lord sitteth upon the flood: yea, the Lord sitteth King for ever. 
A third reason, to move Princes to give to God glory and strength, is, because his Kingdom reacheth to the ruling of the waters, and because he is a King immortal. Whence learn, 1. As the strength of the Lord appeareth in all his works, so especially that he ruleth the raging sea, whereby once he did drown the world, and now bindeth up, that it should do no more so again, The Lord sitteth upon the floods. No King is King over every Kingdom and King, but God is King above all Kings; No King is of long continuance, but the Lord is the everlasting King, He sitteth King for ever; and therefore every mighty man should do him homage, as his King, his Lord, and supreme Superior.  Verse 11 The Lord will give strength unto his People: The Lord will bless his People with Peace 
The last reason to move Potentates to give all glory to God, and to join with his People in glorifying of him, is, because of the blessedness of his people, who worship him in his holy Temple. Whence learn, 1. The power of the Lord is not against his people, but for his people, against his and their enemies, He giveth strength to his People, to wit, against their enemies, and for furnishing them to every part of his service whereunto he calleth them; The Lord's people do give the glory of power and strength to the Lord, And the Lord will give strength to his People. 2. The true worshippers of God, whatsoever may be their exercise in the world, may be sure of reconciliation with him, and of true blessedness, For the Lord will bless his People with Peace.   

PSAL. XXX. A Psalm and Song at the dedication of the house of David.  
David praiseth God for his late deliverance from the hand of Absalon, ver. 1, 2, 3. And secondly, he exhorteth others to praise God also for his mercies, ver. 4, 5. Thirdly, he confesseth his carnal security, and how he was corrected for it, ver. 6▪ 7. Fourthly, he showeth how he prayed for mercy, ver. 8, 9, 10. And fifthly, he praiseth the Lord for his gracious answer, ver. 11, 12.  
THe Inscription of the Psalm showeth, that it was indicted at the dedication of David's house, after it was polluted by Absaloms' vileness with his father's Concubines, as David's security and trouble after that herein described, giveth us to understand. Whence learn, 1. That no benefit or creature-comfort is lawful and pure to us, except it be sanctified by the Word and Prayer, except we dedicate ourselves and the creatures also to God's service; and more specially the dedication of a man's house with the Ceremonies of the law, used about the dedication thereof, teacheth us to consider and to ackdowledge before God, That we are the Lords Tenants at will, received by him in his lodgings, to be entertained by him during our abode on earth; It teacheth us also that our houses should be holy, both for the Persons in our company, and for the exercise of Religion therein daily, before and after our lawful daily refreshments and employments therein; and that the Lord only is the Preserver of us, and of our houses, against what evil might otherways befall us, by men or devils, or any other accident; and that the house is polluted, especially when God is openly dishonoured therein: in which case we are to seek mercy to ourselves, and to our families, and to pray to God for the continuance of his guard about us, and his grace, to make a right use of our house hereafter, which is the substance of the old Ceremonies used in dedication of a man's house.  
Ver. 1. I Will extol thee, O Lord, for thou hast lifted me up; and hast not made my foes to rejoice over me.  
2. O Lord my God, I cried unto thee, and thou hast healed me.  
3. O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.  
HE praiseth God for a number of mercies concurring together in his deliverance, out of the hazard of losing both his life and his Kingdom. Whence learn, 1. The more the Lord exalts us, we should humble ourselves the more before him, and magnify his bounty: for David will extol the Lord, here, because the Lord had lifted him up. 2. The disappointment of our enemies is a new mercy, beside our delivery from their cruelty, and a reason of thanksgiving to God, when he makes our foes not to rejoice oyer us. 3. When God seemeth to desert us, and expose us to hazards; readily our spirits grow sick, and deadness of spirit, (with inability to go about any point in our calling, or of his service) do seize on us; but when after the prayer of faith grounded on the Covenant, the Lord sendeth relief, it is a reviving of us again, as we see in David's case, O my God, I cried unto thee, and thou hast healed me. 4. Preservation from evil, and delivery out of evil are mercies equivalent; rescuing a man from instant death, should be looked upon as resurrection from death, and acknowledged so to be in our thanksgiving to God; for David here saith, The Lord hath brought up his soul from the grave, because he had kept him alive, that he should not go down into the pit.  
Ver. 4. Sing unto the Lord, (O ye Saints of his) and give thanks at the remembrance of his holiness.  
5. For his anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning.  
The second part of the Psalm, wherein he stirreth up others to praise God for his mercies. Whence learn, 1. Dwelling a while upon the consideration of mercies shown unto us, bringeth with it rejoicing in God, and ● singing disposition, whereunto when we are once wakened and warmed, we will think that one mouth to praise God is too little, as here we see in David, who not only praiseth God himself but also setteth all the Saints on work to the same purpose, saying, Sing to the Lord all ye Saints of his. 2. Albeit we had no present sense of lately received remarkable mercies, yet bygone experiences of the Lords faithfulness and holiness, should give matter of thanks and praise, on all occasions, specially in the Congregation, where his works are called to mind: Give thanks, saith he, at the remembrance of his holiness. 3. Albeit we were not upon the thoughts of any particular experience, yet the known perfections of God should furnish matter, and in special, because howsoever we be sinful, and do provoke the Lord often, yet he, as he is slow to anger, so is he soon pacified, his anger endureth but for a moment. 4. When reckoning is rightly made, the tokens of God's displeasure are but for a moment. But the evidence of his favours to believers is a life-time, for in the midst of wrath he remembreth mercy; and the tokens of his favour, are far more than of his displeasure, and wrath soon goeth, and favour shineth latest, and is of longest continuance; Wrath is but temporary at the longest, but favour endureth for ever: His anger is but for a moment, but in his favour is life, yea life everlasting. 5. When the Lord showeth himself angry at a soul, it is dark and cold night with it, and what can it do, but weep or walk heavily in this case, when the bridegroom is as absent? Weep may abide for a night. 6. Unto the believer the longest winter-night hath a change to the better following it: consolation is certain after a mournful condition; Weep may endure for a night, but joy cometh in the morning.  
Verse 6. And in my prosperity I said, I shall never be moved.  
7. Lord, by thy favour thou hadst made my mountain to stand strong: Thou didst hide thy face and I was troubled.  
In the third place, he cometh to his late experience, which gave occasion and matter of this Psalm; he abused his prosperity, not remembering that because his standing was by grace therefore he should have stood in awe, and feared to forget himself, and therefore he was chastised for it. Whence learn, 1. A child of God, after long trouble may have a time of outward rest and prosperity; for example, David, whose troubles were many, doth acknowledge here that he was in prosperity. 2. As men in trouble do fear they shall never be rid of it, so when God granteth a change to the better, they think never to be so troubled again; This fleshly security is a soul sickness, attending prosperity, and the most holy men may easily be overtaken with it; for David confesseth, I said in my prosperity, I shall never be moved. 3. The consideration that our standing in any good condition, is of God's mere favour and grace, should keep us in fear and trembling to offend, and prevent our falling in carnal security. This David acknowledgeth for aggravating of his fault, Lord, by thy favour thou hadst made my mountain strong. 4. The Lord will not suffer his own to lie still in carnal security, but will withdraw the bolster and pillow of those benefits whereon they do sleep, and together with that, will withdraw also the sweet sense of reconciliation, and put his own in trouble to waken them: David's experience teacheth so much, Thou didst hide thy face, and I was troubled. 5. Men understand the folly of their sinful way, and of their careless entertaining of God's favour, not so well in the time of prosperity, as after they have smarted for their folly, and have found the fruit of their forgetfulness of God, and of their too much embracing and resting on prosperity to be nothing, save sore and sad troubles, both bodily, and spiritual; for this is taught us by the reckoning that David now maketh, as a Pilot, discovering a rock, to forwarn others to beware of security; and this reckoning is all after his trouble, and after his victory also over it.  
Ver. 8. I cried to thee, O Lord, and unto the Lord I made supplication.  
9 What profit is there in my blood, when I go down to pit? shall the dust praise thee? shall it declare thy truth?  
10. Hear, O Lord, and have mercy upon me: Lord; be thou my helper.  
In the fourth part of this Psalm he showeth his recovery out of his trouble, and out of his sinful security which drew it on; he prayed, disputed and dealt with God, till the Lord delivered him. Whence learn, 1. As the fire and the hammer, and the files do serve to put off the rust off iron, so doth affliction to rouse a godly soul out of security, and drive him to earnest Prayer; for after trouble is come, David cried to the Lord. 2. Albeit a man hath miscarried, and proved ungrateful to God in his prosperity, and unmindful of his resolutions and promises made to God in his low estate, when he should come to prosperity; yet when trouble cometh to waken him up, and call him to a reckoning, he must not despair, nor set down in discouragement in the conscience of huge guiltiness. But because the Lord is angry, and no remedy but God's grace, he must lay himself at God's feet a supplicant: Unto the Lord David made supplication. 3. Faith in God is very argumentative, and will dispute well for the man's life, having the Covenant of grace as a ground to go upon; It will take a reason to strengthen itself from God's nature, who doth not delight in the death of a penitent sinner, and a reason from no advantage unto justice, by the man's destruction, when justice may have satisfaction in the Redeemer, and the man may be saved also; What profit is there in my blood, when I go down to the pit? and a reason from the man's purpose to glorify God, to the edifying of others in his life, if he should be spared: from which mercy if he should be cut off, it would be more bitter to him then death; Shall the dust praise thee? Shall it declare thy truth? 4. When faith hath said to God that it hath to say, it will wait for a good answer, will rely on his mercy, and expect relief from the Lord, as here David doth, Hear, O Lord, have mercy on me, be thou my helper.  
Verse 11 Thou hast turned for me my mourning into dancing; thou hast put off my sackcloth, and girded me with gladness:  
12 To the end that my glory may sing praise to thee; and not be silent: O Lord, my God, I will give thanks unto thee for ever.  
In the last part of the Psalm he thankfully praiseth God, for granting unto him all he desired, and obligeth himself to a more careful carriage, and setting forth of God's glory. Whence learn, 1. It becometh the child of God to weep when he is beaten, and to humble himself in the exercise of Prayer, and Fasting; for David's mourning and sackcloth, showeth his exercise in his former trouble. 2. As security turneth all our joy into trouble, so sincere seeking of God in trouble, is the way to turn all our trouble into joy, Thou hast turned for me all my mourning into dancing, etc. and great is that joy which a reconciled soul findeth in God, after renewed feeling of the interrupted sense of mercy. 3. A well ordered tongue, watching all opportunities to glorify God, and edify others, is a main point of a man's excellency, not only above beasts, but also above all men, who do not use their tongue for God, and for good to others; Therefore David calleth his tongue his glory. 4. The very intent of Gods showing mercy to men, is to oblige them to give praise and glory to himself before the world, thou hast girded me with gladness, saith he, To the end my glory may sing praise to thee, and not be silent. 5. The right use of our experiences of God's mercy to us, is first to fasten our faith in God, and to stand fast to the Lords Covenant, made with us in Christ; next after acknowledging that this is our duty, to be thankful to God, to engage our hearts to the discharge thereof constantly: The first of these the Prophet doth here by calling God, The Lord my God; the next he doth in these words, I will give thanks to thee for ever.   

PSAL. XXXI. To the chief Musician, A Psalm of David.  
Another exercise of David, wherein he being in great danger to be taken by his enemies, prayeth for delivery, ver. 1, 2, 3 4, 5▪ 6. Secondly, he strengtheneth his faith by his bygone experience. ver. 7, 8. Thirdly, in Prayer he layeth out his lamentable condition before God, ver. 9, 10, 11, 12, 13. Fourthly, he wrestleth on in Prayer for comfort and safety to himself, and confusion to his enemies, ver 14 15 16 17 18. Fifthly, being delivered and comforted by a new experience of God's merciful preservation of him, he maketh good use of it, by praising God for it, and exhorteth the godly to love God and rely on him, ver. 19 20 21 22 23 24.  
Ver. 1. IN thee, O Lord, do I put my trust, let me never be ashamed: deliver me in thy righteousness.  
2. Bow down thine ear to me, deliver me speedily: be thou my stung rock, for an house of defence to save me.  
3. For thou art my rock, and my fortress: therefore for thy Names sake lead me and guide me.  
FRom his interest in God by Covenant, he strengthens himself in Prayer for delivery. Whence learn, 1. Faith avowed and maintained, furnisheth prayer, and giveth hope to be heard; for David having first said, In thee, O Lord, do I put my trust; he subjoineth, Let me never be ashamed: For this much may a believer expect, that albeit he be put to hang down the head for a little, yet he shall not at last be ashamed. 2. As the Lord sendeth in his wisdom, trouble after trouble, upon a believer, so he sendeth in his justice and faithfulness, promised delivery after delivery from oppressors, Deliver me in thy righteousness. 3. Where the danger is pressing, and the affection is ardent, the Petition may be repeated without babbling, and speedy help my be craved without limitation of God; and harkening to a poor supplicant, as it were, with a bowed down ear, may be prayed for without abasing of God's Majesty, as here, Bow down thine ear to me, deliver me speedily. 4. Were there but a moment betwixt us and perishing, and our enemies stronger than we, were ready to lay hands on us; faith seeth that God can interpose himself speedily, and lift us up above our enemies reach: Be thou my strong rock, for a house of defence to save me. 5. What the Lord is engaged to be unto us by Covenant, we may pray and expect to find him in effect; Be thou my strong Rock, saith he, for thou art my Rock. 6. When trouble and uncouth passages discover our ignorance, our blindness and weakness unto us, we have God engaged for his glories cause, to take care of us, and to bring us through; for the Prayer of the believer is, For thy name sake lead me and guide me.  
Ver. 4. Pull me out of the net that they have laid privily for me, for thou art my strength.  
5. Into thine hands I commend my spirit: thou hast redeemed me, O Lord God of truth.  
6 I have hated them that regard lying vanities: but I trust in the Lord.  
He cometh more particularly to his danger, and prayeth for delivery, and strengthening his faith by sundry reasons. Whence learn, 1. As the children of this world are more wise in their generation, than the children of the light: so do they hunt and overtake the godly, by their crafty devices against him, They laid their nets privily against David, and ensnared him. 2. Though the godly be both weak and simple-witted, yet they have a wise and strong God to call upon, who is able to break the snare, and set his own free, whose help David imploreth here, Pull me out of the net, for thou art my strength. 3. The way to quiet our minds, in the hazard of our mortal life, (which is soon and easily taken away, and we cannot ourselves preserve,) is to put our soul over on God's care and custody, Into his hands committing our spirits. 4. The Word of God, giving assurance to the believer of his Redemption, is a ground sufficient, to make him confidently commit his soul to Gods keeping; for he may say with warrant, Thou hast redeemed me, O God of truth. 5. Worldly men that believe not in God, have some other thing wherein they trust beside, as riches, friendship, their own wit, etc. which carnal confidences are but lying vanities, whereof the true believer must be aware, and hate the way of such as follow them; for David hated them that regarded lying vanities, because he trusted in God.  
Ver. 7. I will be glad and rejoice in thy mercy, for thou hast considered my trouble: thou hast known my soul in adversities;  
8. And hast not shut me up into the hand of the enemy, thou hast set my feet in a large room.  
In the next place he strengtheneth his faith by his former experience, and promiseth himself after this present sorrow, joy and gladness, whereof he hath some present sense, stirred up by calling to memory his experience. Whence learn, 1. In the midst of trouble faith will furnish matter of joy, and promise to itself gladness, especially from the memory of bypast experiences of God's mercy; as here, I will rejoice and be glad in thy mercy. 2. When a believer is in adversity, the Lord will not misken him, he will make him know, that even then he hath an eye upon him, and friendly affections to him: Thou hast known my soul in adversity. 3. Adversary power shall not get their will of a fixed believer, but he shall have delivery from them, and victory over them, either temporally or spiritually, or both ways; for here is the experience of it, Thou hast not shut me up in the hand of the enemy, thou hast set my feet in a large room. 4. The ground of our gladness, when we have found a proof of God's kindness to us, should not be in the benefit so much, as in the fountain of the benefit; for this giveth us hope to drink again of the like experience, from the fountain which did send forth that benefit. Therefore David says, I will be glad and rejoice in thy mercy for ever.  
Ver. 9 Have mercy upon me, O Lord; for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.  
10. For my life is spent with grief, and my years with sighing: my strength faileth, because of mine iniquity, and my bones are consumed.  
11. I was a reproach among all mine enemies, but especially among my neighbours, and a fear to my acquaintanc: they that did see me without, fled from me.  
12. I am forgotten as a dead man out of mind: I am like a broken vessel.  
13. For I have heard the slander of many, fear was on every side: while they took counsel together against me, they devised to take away my life.  
In the third place he layeth out his lamentable condition, in regard of perplexity of mind, and decay of natural strength, by grief and sorrow of heart, and in regard of the contempt of his adversaries, and neglect of his friends, and hazard of his life joined with the sense of God's displeasure for his sins, wherein he is a type of Christ suffering for our sins imputed to him, and an example of the hard exercise of the Saints▪ Whence learn, 1. Great and of long continuance may the troubles of the godly be, great may their grief and heaviness of heart be, before they get comfort, as the example of this meek man, so holy in his way, so subdued in his affections, doth show by sundry expressions. 2. Albeit the Lord needs no words to inform him of our condition, or to move his affection to his children in trouble, yet he hath appointed us for evidencing our faith in him, and dependence upon him for relief, to come and tell him what aileth us; and indeed it is an ease to the godly heart, to have the Lord to speak unto, and lay out their case before him, as here we see. 3. The conscience of sin joined with trouble, is a load above a burden, and able to break a man's strength more than any trouble; for here he saith, my strength faileth because of mine iniquity, and my bones are consumed. 4. When the godly have many and powerful enemies, than their acquaintance and neighbours, and the multitude of the people will readily believe that all misreports of them are true, and this maketh the grief of the godly the greater; as here, I was a reproach among all mine enemies, but specially among my neighbours. 5. When the godly fall under persecution and trouble, their worldly friends for fear of danger, or burden by them, will turn their back on them, and forget acquaintance, yea and natural bands with them also; and then must the godly lean to God, and expect comfort from him. This is holden forth in this type of Christ, and example of believers under trial; I am a fear to my acquaintance, etc. 6. Long lying in trouble will make a man to be forgotten of his friends, as if he were dead, and make him to lose all estimation at their hands, as if there were no worth in him at all. I am forgotten as a dead man out of mind, I am like a broken vessel. 7. It is Satan's policy to draw great men and Councillors of State in tops with the godly, because commonly what great men esteem of the godly, that passeth for currant; and it is Satan's policy first to laden the godly with slanders, and then to persecute them to death, I heard the slanders of many, they took counsel together to take away my life. 8. In a sharp trial a soul may be assulted with terrible tentations on all hands, and feel terror and fight within and without, fear, saith he, was on every side.  
Ver. 14. But I trusted in thee, O Lord, I said, Thou art my God.  
15. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.  
16. Make thy face to shine upon thy servant: save me for thy mercy's sake.  
17. Let me not be ashamed, O Lord, for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.  
18. Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous.  
In the fourth place he wrestles by faith for delivery, and comfort in the mean time till delivery come to himself, and disappointment to his enemies. Whence learn, 1. It is the nature of faith, and it is the believers duty, to oppose help from God, unto all tentations, were they never so many; as here David did. But I trusted in thee, O Lord. 2. Except we hold fast the grip of our Covenant with God, and avow it before him, trust will fail, and tentations readily prevail: much use made David of the Covenant in his strait, I said, Thou art my God. 3. Faith can make good cheer of the general grounds of God's providence, by making application thereof to its present use. The dispensations of all men's comforts and troubles, life and death, are in God's hand, and not in men's power: my times are in thy hand, saith David. 4. Because all power is in God's hand, prayer to him will prevail more for delivery from enemies, than any means besides; Deliver me from the hand of mine enemies, and them that persecute me. 5. When the cloud of trouble hideth the Lord's favour, faith knoweth it may shine again, and therefore prayeth through the cloud for dissolving of it; make thy face to shine upon me. 6. As we must study to approve ourselves to be the Lords servants, by studying obedience to him; So must we make grace and nothing else save grace, the ground of our hope to be helped, comforted, or saved. Shine upon thy servant, saith he, save me for thy mercy's sake. 7. As the humble prayer of the persecuted godly, shall be granted and have effect; So the proud brags, coloured calumnies, and threatenings of slanderous and cruel adversaries, shall be shamefully refuted and disappointed; and if the enemies shall not timously cease to persecute, they shall be made to cease in their graves, Let me not be ashamed, for I have called on thee, let the wicked be ashamed, and made silent in their graves; let lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous.  
Ver. 19 O how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!  
20. Thou shalt hide them in the secret of thy presence, from the pride of man: thou shalt keep them secretly in a pavilion, from the strife of tongues.  
21. Blessed be the Lord, for he hath showed me his marvellous kindness in a strong City.  
Comfort and deliverance being the answer of his prayer, he praiseth God, and stirreth up the godly to set their hearts on God, and trust in him at all times. Whence learn, 1. The bounty of the Lord to his own people seen in the World, observed in the Lords ordinary dispensation towards them, and felt in a man's own experience, is able to ravish the heart with admiration of the blessedness of God's people, as here, O! how great is thy goodness! 2. Beside what consolation of spirit the Lord giveth to his own, the Lord sometimes will manifest so much respect in his providence to his servants, that not only the godly, but also they who are but children of men, will be forced to acknowledge the Lords singular respect to them; and beside what the Lord bestoweth either inwardly or outwardly upon his own in this life, there is yet more laid up for afterwards, for completing of the blessedness in the life to come: How great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men! 3. How great peace of conscience before God, and comfort in the holy Ghost, the Lord can give a believer when he hath to do with proud open persecuters, and privily whispering slanderers; It is a secret and hid mystery to the worldly man: this David describeth in a similitude taken from wa●fare, Thou shalt hide them in the secret of thy presence from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues. 4. As every believer having gotten any experience of God's goodness, should read it as a particular proof of some general promise made to the godly; so should he subscribe the truth of that promise, in favour of all believers, and bless God for his own particular experience of it; for so doth the Prophet here, saying, He hath showed his kindness to me, that is, how kind a God he is to his own, is in a strong City; that is, preserved me in the wilderness, as if I had been in the best fenced City in the world, furnished with men, victual and ammunition in abundance.  Ver. 22. For I said in mine haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications, when I cried unto thee. 
He confesseth the great distress he was in, and how weak his faith was under the tentation; this he doth to his own shame acknowledge also, that he may give the greater glory to God. Whence learn, 1. The faith of the godly may be shaken, and the strongest faith may sometimes show its infirmity. I said in my haste, I am cut off from before thine eyes. 2. Though faith be shaken, yet it is fixed in the root, as a tree beaten by the wind, keeping strong gripes of good ground; Though faith seem to yield, yet it faileth not, and even when it is at the weakest, it is uttering itself in some act, as a wrestler; for here the expression of David's infirmity in faith is directed to God, and his earnest prayer joined with it, I am cut off from before thine eyes, yet thou heardest the voice of my supplications. 3. Praying faith, how weak soever, shall not be misregarded of God; for nevertheless saith he, thou heardest the voice of my supplication. 4. There may be in a soul at one time both grief oppressing, and hope upholding: both darkness of trouble, and the light of faith; both desperately doubting, and strong griping of God's truth and goodness; both a fainting and a fight; a seeming yielding in the fight, and yet a striving of faith against all opposition; both a foolish haste, and a settled stayedness of faith; as here, I said in my haste, etc.  
Ver. 23. O love the Lord, all ye his Saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer.  
24. Be of good courage, and he shall strengthen your heart: all ye that hope in the Lord.  
Now he maketh farther use of his experience, in exhorting all the godly to follow his example, encouraging them yet with hope of like success. Whence learn, 1. The gracious dealing of God with believers, should glue their own hearts, and all other Saints hearts that hear of it, unto God in faith and love. O love the Lord all ye his Saints. He putteth love for faith, because it is inseparable from faith, and faith worketh by love, and love proveth the sincerity of faith. 2. The faithful man shall not want an upholder, albeit he had no friends: for the Lord preserveth the faithful. 3. The proud man shall not want a pursuer, and one to be avenged on him for his pride and oppression, though all the world should let him alone, for the Lord doth plentifully reward the proud doer. 4. Albeit opposition be made unto a believer, yet must he resist every thing which might put him back from trusting in God; for it becometh a believer to be stout; Be of good courage. 5. Who so aimeth at courage in the Lord, shall be furnished with strength to double out his undertaking of faith: Be of good courage, and he shall strengthen your heart. 6. Hope grounded on the promise, must be fixed, that our courage may be founded not on ourselves, but on the word of God: Be of good courage all ye that hope in the Lord.   

PSAL. XXXII. A Psalm of David, Maschil.  
David in this Psalm describeth the blessedness of the man justified by faith, by way of general Doctrine, set down, ver. 1, 2. Which he cleareth by his own experience, ver. 3, 4, 5. Then he showeth the uses both of the general doctrine, & of his own experience; First, for inducing the godly, to go to God by prayer in trouble. v. 6. Secondly, for confirming of his own faith▪ ver. 7. Thirdly, for teaching all men submission to God, and not to strive with him when he doth correct or exercise them, ver. 8.9. Fourthly, for believing in God in all conditions, ver. 10. And fifthly, for making the Lord the joy and delight of the justified man.  
MAschil is put in the inscription of the Psalm, signifying instruction; to teach us, That the Doctrine of justification by faith is a lesson which all men have need to learn, and to learn more and more solidly; because salvation and daily consolation in all the exercises of a man's soul dependeth on it.  
Ver. 1. BLessed is he whose transgression is forgiven, whose sin is covered.  
2. Blessed is the man unto whom the Lord imputeth not iniquity: and in whose spirit there is no guile.  
IN the Doctrine set down in these two verses; Learn, 1. That sin draweth on a debt which no man can satisfy for: such a debt, as a man must perish, if it be not forgiven. 2. Sin is a filthiness, which neither God can behold, without abominating the sinner, nor the guilty conscience can look upon without horror, except it be covered. 3. Sin draweth on a guiltiness, which may draw men to damnation, if it shall be imputed. 4. There is no justification of a sinner by his good works before God, but only by the forgiveness of his evil works, as the Apostle, Rom. 4.6, 7, 8. citing this place, proveth, Blessed is he whose transgression is forgiven. 5. Justification by faith, or remission of sins is accompanied with right unto salvation, because it is written, Blessed is the man whose transgression is forgiven. 6. Justification by faith, or absolution from sin, is accompanied also with the upright endeavour of sanctification; for of the justified man it is said, Blessed is the man in whose spirit there is no guile. 7. Albeit no man liveth and sinneth not, yet God hath a way to cleanse the conscience of the upright man; who honestly and without guile, endeavoureth to walk before God, by bringing him to give account of his debt, and to acknowledge his filthiness, and his guiltiness before God, and then for Christ's sake forgiving him, and with Christ's righteousness covering him, and for Christ's mediation, not imputing iniquity unto him.  
Ver. 3. When I kept silence, my bones waxed old through my roaring all the day long.  
4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of Summer. Salah.  
He declareth this Doctrine by his own experience, how God's wrath never left pursuing of him, till he came to make use of this doctrine, acknowledging his sin, and fleeing to the benefit of remission of sin, for the blood of the Messiah, the Lamb slain from the beginning of the world, in the symbol of the expiatory sacrifice then daily offered for sin. Whence learn, 1. That man is fittest to speak of the Doctrine of man's sin and misery, and of God's free grace and mercy, who hath felt the bitterness of sin and wrath, and the sweetness of God's grace by experience of God's pardon; therefore is this Doctrine recommended to the Church by David, who had felt both. 2. A justified man who knoweth the Doctrine of Justification by faith in Christ, possibly, yea readily may forget to make use of this precious truth, when he hath most need of it, being under guiltiness, and the pressure also of God's fatherly wrath for it; for David for a while being in this condition, was silent, and came not off at first to seek relief the right way: for he kept silence, and did not come to the acknowledgement of his sin, but was taken up only with the sense of the Rod. 3. When the Lord is about to make his child sensible of his sins, and of the necessity of a free remission of them, through the Mediator, he can awake the conscience of sin, by the sense of sad affliction, and can increase the heat of the furnace, and make his child roar for sorrow and pain, and thereby weaken his natural strength, and waste his spirits and his flesh, and his bones, and drive him to death's door, till he make use of the Doctrine of Justification, or remission of sin by faith in God the Redeemer; This was David's case, when he kept silence, his bones waxed old. God's hand was heavy upon him night and day, and the sap of his body was dried up as a piece of moist earth is dried in the drought of Summer.  Ver. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Selah. 
At last the Lord led him to the right remedy, pointed out the way unto him of humiliation, and confession of sin, and seeking of mercy, as it is prescribed in the Word, and so he was relieved. Whence learn. 1. Before the Lord let his child go from under the Rod, after he hath given him an essay of himself, and of his own way how unprofitable it is, he will bring him about to the right way of relief, as here we see. 2. The only way to quiet the conscience, to pacify wrath, and remove judgement, is ingenuously to confess sin, and to aggravate it sincerely (laying aside extenuations, excuses, and subterfuges, for justifying of Gods dealing with us, and for humiliation of our own selves before him,) and to fly to God's mercy, laying out all before him; as before a gracious God, who doth pursue controversies with his own, only to th'intent, that they may make peace with him in the Mediator, and so be reconciled. So did David, He acknowledged his sin, and that unto God, he hid not 〈◊〉 iniquity. 3. Reconciliation with God, and renewing our peace is ready at hand, when we take the right way (as is said) to be delivered, for so son as David resolved opon this course, and said, he would confess, it followeth, Thou forgavest the iniquity of my sin.  Ver. 6. For this shall every one that is godly prey unto thee, in a time when thou mayest be found: surely in the floods of great waters, they shall not come nigh unto him 
The first use of this Doctrine and of David's experience, is to teach others how to behave themselves in their trouble. Whence learn, 1. The Doctrine of Justification by gracious forgiving iniquity, is the ground of all the godlies approaches to God, and right worshipping of him; for to show the use of this Doctrine, thus tried by experience, he saith, Every godly one shall pray unto thee. 2. There is a time when God may be found, to wit, so long as God is offering grace, and sparing extremity of wrath, which time men ought to lay hold on, not knowing how short while it may last: They shall pray in a time when thou mayest be found. 3. It is possible, that a godly man may be in the midst of the waters of sore troubles, and yet these troubles not come near unto him, because God can furnish the man an Ark in Christ, whereby he shall swim above the deluge: and when God keepeth off trouble, that is proveth not hurtful, (much more when he: maketh trouble a means of spiritual good to a man, and giveth the man true peace and contentment in himself) it is verified what is promised here, Surely in the floods of great waters they shall not come near him.  Ver. 7. Thou art my hiding place, thou shalt preserve me from trouble: thou shalt compass me about with songs of deliverance 
From the second use wherein David confirmeth his own faith for time to come, Learn, 1. Experience of God's mercies by gone should fasten resolution, to make use of faith hereafter in all troubles, as here. 2. The godly after one trouble, should prepare for another, after one delivery expect another, as here. 3. What God hath proved himself to be to us before, we may promise, he shall be the same to us in effect hereafter, because he is that by Covenant and promise to us, what in practice we have found him to he; for David reasoneth thus, Thou art mine hiding place, thou shalt preserve me from trouble; that is, I shall have no damage by trouble, as is said. 4. A justified soul resolving to make use of God in every condition that can come unto him, according to the Covenant, may promise to himself a comfortable out-gate of all his troubles, and matter of praise and joy from God on all hands, yea, he may confidently say with David, Thou shalt compass me about with joyful deliverance.  
Ver. 8. I will instruct thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye.  
9 Be ye not as the horse, or as the mule which have no understanding: whose mouth mu●t be held in with bit and bridle, lest they come n●er unto thee.  
From the third use of teaching others to be wise, by his example, Learn, 1. The right use of experience is to edify others as our calling requireth; when we are converted, we should strengthen our brethren; for this David doth, I will instruct thee, etc. 2. When we have heard how others have been afflicted, we should be wiser, and take instruction by their example, that we strive not with God, but submit ourselves under his hand, acknowledge our sins, and seek mercy of him: Be not as the horse or the mule. 3. Whosoever will not submit unto God, and seek unto his favour, shall find themselves so much the more hardly dealt with, as horses and mules are bound in with bit and bridle.  Ver 10 Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about. 
From the fourth use of maintaining a course of adhering to God in all conditions, because it shall be better with the believer, then with the wicked; Learn, 1. There is no advantage to be had by repining against God, only the multiplication of sorrows shall follow thereupon, sin upon sin, wrath upon wrath, judgement upon judgement; and after temporal evils, everlasting shall follow, for many sorrows shall be to the wicked. 2. Not repining against God, taking with our chastisements, acknowledging of our sins in our affliction; seeking in to God's mercy, and leaning unto him, putteth difference between the wicked and the godly; for here the believer is set in opposition to the wicked, and to the man that is like a horse or mule; for he is called the man that trusteth in the Lord. 3. Whatsoever tentation, trouble, or opposition shall make assault against the believer; mercy shall make the defence; and shall give the deliverance on all hands, for mercy shall compass him about.  Ver. 11 Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart. 
From the last use of making God our joy and delight; Learn, 1. Such as understand the way of Justification by grace, and have fled to God for pardon of sin, and so are justified, have great matter of rejoicing, and should make conscience to rejoice in God: for to them it is said, Rejoice ye righteous. 2. The justified man is no counterfeit in the matter of Religion, nor hypocrite in the matter of outward obedience to the Lords Law, He is a righteous man, he is upright in heart. 3. The matter of his joy and triumphing is the Lord himself, his grace, his good will, his Covenant, his promise, and constant kindness and mercy, for it is said to them, Be glad in the Lord.   

PSAL. XXXIII.  
This Psalm in God's Providence hath no Inscription, as also many others have none; that we may look upon holy Scriptures as altogether inspired of God, and not put price upon it for the Writers thereof, whether their name be expressed or not. In it there is first an exhortation to praise God, ver. 1, 2, 3. for his powerful, wise, and righteous government of all things in general, ver. 4, 5. and more specially for his powerful guiding the works of Creation, ver. 6, 7. Secondly, an exhortation, as to praise God, so also to fear him, for his omnipotency, and his powerful overruling and disappointing all the devices of men against his Church, and his powerful executing all his own will, v. 8, 9, 10, 11. Thirdly, a proclaiming the blessedness of the Lords Church and People, and of God's praises in reaching his Providence over all the world, in favours of his People, ver. 12, 13, 14, 15. In special, for disappointing and evacuating all vain confidences of men, great and small, who do not trust in him, ver. 16, 17. and taking care of such as fear him, and trust in him, to deliver them from all evil, v. 18, 19 Fourthly, the use is set down which the godly do make of this doctrine, and song of praise.  
Ver. 1. Rejoice in the Lord, O ye righteous: for praise is comely for the upright.  
2 Praise the Lord with Harp, sing unto him with the Psaltery, and an instrument of ten strings.  
3 Sing unto him a new Song, play skilfully with a loud noise  
FRom the exhortation made to the godly to praise God, Learn, 1. That to rejoice in God is a point of praising of him, for it is here expounded to be praise; Rejoice in the Lord saith he, for praise is comely. 2. Albeit all be bound to praise God, yet none will do it cheerfully and acceptably, save only the godly, Rejoice, ye righteous. 3. There is no exercise more becoming the godly, then praising of God, whether we look to the object of the praise, which is God; or whether we look to their obligation above all people in the world; For praise is comely to the upright. 4. There is no exercise whereunto we have more need to be stirred up, then to praise; such is our dulness, and such is the excellency and necessity of the work, as the Ceremonial use of musical instruments in the pedagogy of Moses, did signify and import; the religious use whereof, albeit it be taken away, with the rest of the Ceremonial Law; (the natural or civil use thereof remaining still the same, both before the Ceremonial Law and after it,) yet the thing signified, which is the bending all the powers of our soul and body to praise God, is not taken away: and this necessity of our up-stirring is imported in a threefold exhortation. 5 The praises of the Lord, being well considered, will yield continually new matter, and fresh delight in the work. Sing unto him, saith he, ● new Song.  
Ver. 4. For the Word of the Lord is right, and all his works are done in truth  
5 He loveth righteousness and judgement: the earth is full of the goodness of the Lord.  
From the arguments of praise taken from his good governing of all things in the general, Learn, 1. The powerful appointment of what is done in the world, and the execution thereof in effect, is most holy, just and equitable, that the creatures are so ranked as they are, some of them superior, some inferior; some of them ruling, some of them serving; some of them stronger, some weaker; some of them agreeing to other, some of them disagreeing one from another; some of them feeding upon, and others of them made food and prey to others; all making up a harmony of well ruled concord's and discords, all is done well and equitable: for, The Word of the Lord is right, and all his works are done in truth. 2. The Lord cannot but do justly, because his nature is such, He loveth righteousness and judgement. 3. There is no part of the world we can set our eyes upon, but it speaketh praise to God for his bounty to his creatures, and specially to man. The earth is full of the goodness of the Lord.  
Ver. 6 By the word of the Lord were the heavens made: and all the host of them by the breath of his mouth  
7 He gathereth the waters of the Sea together as an heap, he layeth up the depth in store houses.  
From the Works of Creation, Learn, 1. The omnipotency and wisdom of God in creating heaven and earth, and all things of nothing; as they do praise God, so also do they prove the power and righteousness of his governing them. By the Word of the Lord the heavens were made. 2. How easy a thing it is to God, to govern and guide the World well, appeareth by his making of all things at a word, He made all the host of them by the breath of his mouth, and it can cost him no more to uphold and rule them at his pleasure. 3. He is able to ward off whatsoever evil can befall us: For he gathers the waters of the sea as an heap, which would naturally overflow the earth. 4. He hath more bands over our heads to keep us in fear, and awe before him, and amongst the the rest, He layeth up the deep in storehouses, to let them lose, when and where, and how far he pleaseth.  
Ver. 8. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him.  
9 For he spoke, and it was done, he commanded, and it stoodfast.  
10. The Lord bringeth the counsel of the heathen to naught; he maketh the devices of the people of none effect.  
11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.  
In the second place, he exhorteth as to praise, so also to fear him. Whence learn, 1. The right use of the works of Creation, is, to take up, how glorious and how dreadful the Creator of them is, and to beware to offend him. Let all the earth fear before the Lord. 2. No man on earth is exempted from God's judgement, when he transgresseth God's Law, albeit he be without the Church: Let all the inhabitants of the world stand in awe of him. 3. His omnipotency manifested in framing and settling the frame of the world at a word: should move men to fear him; for it is given for a reason to fear him, Because he spoke, and it was done; he commanded, and it stood fast. 4. Such as fear not God, have many devices of their own, how to make themselves blessed, and how to overturn his Church and People; but God disappointeth them of their design, both in the one and in the other; He bringeth the counsel of the Heathen to naught, and he maketh the devices of the people of none effect, and therefore all should fear him. 5. The whole work of the Lords Providence, from the beginning of the world to the end thereof, is all at once before his eyes, and all the Lords work is deliberately fixed by him; The counsel of the Lord standeth for ever. 6. The Lord goeth on in executing of his determinate resolution, from one generation to another, without being frustrate of his purpose in any thing, less or more at any time: The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. 7. Such as follow God's direction, do obey his revealed Will, do take the course set down by him in his Word, for their reconciliation with him, through the Messiah Christ, and do set his Word before them, to be the rule of their faith and obedience, cannot be disappointed of what is promised by God in his revealed will, For the counsel of the Lord standeth for ever, and the thoughts of his heart to all generations.  
Ver. 12. Blessed is the Nation whose God is the Lord: and the People whom he hath chosen for his own inheritance.  
13. The Lord looketh from Heaven: he beholdeth all the sons of men.  
14. From the place of his habitation, he looketh upon all the inhabitants of the earth.  
15. He fashioneth their hearts alike: he considereth all their works.  
In the third place he showeth the blessedness of God's people, in order to his praise who hath chosen them, and who doth dispose of all things to their behoof. Whence learn, 1. Of all the people on the earth, the Lord hath only entered in Covenant with his Church, to be their God in a peculiar way; for here, There is a Nation whose God is the Lord. 2. Such as do lay hold on God as their God, are the only blessed people in the world; for it is said, Blessed is that Nation, whose God is the Lord, 3. Such as in the sense of their own sin and misery, and consideration of the vanity of all things beside God, have chosen God for their God, to live in Communion with him, they have evidence of their Election; for they are here called, The people whom he hath chosen. 4. Such people, as is said, are that peculiar portion of the world, which God hath set apart for himself to draw the rent of his glory in the world by them, and from them in a special way; and whom he will keep in his possession for ever, and not suffer himself to be bereft of them; For they are the People whom he hath chosen for his inheritance. 5. Though the Church be the only inheritance of God, yet the rest of the world is the object of his wise, holy and powerful providence, no less than the Church: The Lord looketh down from heaven, and beholds all the sons of men. 6. There cannot be a plot on earth against God's Church: but God is privy to it, and knoweth it perfectly; for from the place of his habitation, he looketh on all the inhabitants of the earth. 7. The Lord cannot be ignorant of the most secret device of men, better or worse, because he is the Maker of the hearts of all men, He fashioneth their hearts alike, (that is, the heart of one as well as of another) he considereth all their works, that he may make of them what he william. 8. Men had need to consider whereupon their heart is set, and what course they are upon, and what work they are about, for he knoweth the heart, and considereth every man's work.  
Ver. 16. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength.  
17. An horse is a vain thing for safety: neither, shall he deliver any by his great strength.  
18. Behold the eye of the Lord is upon them that fear him: upon them that hope in his mercy:  
19 To deliver their soul from death, and to keep them alive in famine.  
Here he sets at naught all carnal confidence of men, that his people may neither fear their enemies, nor trust in their own furniture, and preferreth trusting in God, to all carnal confidence whatsoever. Whence learn, 1. Trusting in means, (such as a man's strength, and the assistance of other men, or other creatures,) is an error so natural, and fixed, as it had need to be refuted by God, who hath said, that they are a vain confidence to lean unto, which cannot deliver a man, There is no King saved by the multitude of an host, a mighty man is not delivered by much strength, and a horse is a vain thing for safety: And the actual frustrating of men's hopes, to be helped by authority, strength, or external helps, should teach men not to lean to them, when they are making use of them. 2. The man that believeth in God, and feareth him, is in a more safe condition, than the wicked in all their power and riches: Behold, the eye of the Lord is upon them that fear him, and hope in his mercy, to deliver them. 3. The whole perfection of a Christian life is comprised in these two, trusting in God's mercy, and fearing him: for this is the description here of the Elect, and blessed man. 4. The godly cannot secure themselves from being brought in straits and necessities, but may be sure that God shall have a care of them in their necessities, and give them a blessed out-gate out of them all, For his eye is on them, to deliver them from death, and to keep them alive in famine.  
Ver. 20▪ Our soul waiteth for the Lord; he is our help and our shield.  
21. For our heart shall rejoice i● him; because we have trusted in his holy Name.  
22. Let thy mercy (O Lord) be upon us: according as we hope in thee.  
In the last place is set down the use of this doctrine, which the godly should make of it. Whence learn, 1. All the points of the Lords praise, are props of the Saints faith, and grounds of their hope, as this Conclusion drawn from this song of praise, doth show: Our soul waiteth for the Lord, etc. 2. Every believer may rejoice, and promise to himself cause of rejoicing through faith in his name, Our hearts shall rejoice in him, because we have trusted in him. 3. Faith always differenceth itself from presumption, by praying for what is promised, Let thy mercy be upon us, say the Believers. 4. Because the hope of the godly is grounded upon God's promises, therefore it shall not be disappointed, But God's mercy shall be on them, according as they hope in him.   

PSAL. XXXIV. A Psalm of David, when he changed his behaviour before Abimelech; and he drove him away, and he departed.  
In this Psalm David praiseth God, for his delivery from the King of Gath, and exhorteth others to praise God with him, for his experience of God's mercy, ver. 1, 2, 3, 4, 5, 6. Then for making farther use of this mercy, he gives out general doctrines concerning God's protection and care of his children, with the uses thereof, ver. 7, 8, 9, 10. Thirdly, he giveth counsel how to lead a blessed life, ver. 11, 12, 13, 14. Fourthly, he enforceth his counsel by promises to the godly, who obey God's counsel, and threatenings to the wicked man, who obeyeth not, ver. 15, 16, 17, 18, 19, 20, 21, 22.  
FRom the Inscription We learn, 1. That it is to good purpose to observe special mercies, in a special manner, and to note the circumstances thereof as here is done. 2. And that men in a preposterous fear, flying from one danger, may fall in another worse, as David did, when he fled into an unhallowed place, amongst God's enemies, for fear of Saul, he falleth in Abimelech or Achish his hands. 3. And that God pitieth the infirmity of his children, and gives success, some while to weak and unthrifty shifts, as here when David changed his behaviour, he escaped. 4. That God can and doth dispose of men's hearts, as he hath a mind to work by them: for he did move the heart of Achish not to take notice of David, otherwise then of a distracted man.  
Ver. 1. I Will bless the Lord at all times: his praise shall continually be in my mouth.  
2. My soul shall make her boast in the Lord: the humble shall hear thereof and be glad.  
HE promiseth here for his own part to praise God for the mercy received: Whence learn, 1. As no mercy should be misregarded; so, notable mercies should be specially remembered, and God blessed for the same. 2. It is a point of thankfulness, to take all occasions to speak of God to others, His praise shall be continually in my mouth. 3. Whatsoever be our condition in ourselves, matter of gloriation in God shall never be wanting to the believer, and this gloriation is a duty and a point of praising God, My soul shall make her boast in the Lord. 4. Only humble souls sensible of their own weakness are the people who do reap benefit by God's mercies, bestowed on others and themselves: The humble shall hear and be glad.  
Ver. 3. O magnify the Lord with me, and let us exalt his Name together.  
4. I sought the Lord, and he heard me, and delivered me from all my fears.  
He exhorteth others to praise God with him, magnifying him for his greatness, and exalting him for his highness. Whence learn, 1. The Saints are obliged to help one another in praises as well as in prayer, albeit it cometh to pass that many do crave the aid of others prayers; who call not for their help to praise: for here it is, Let us exalt his name together. 2. By Prayer the Lord is sought and found, and it is no small matter of comfort to us, and glory to God, that our prayer is regarded: I sought the Lord, saith he, and he heard me. 3. The fear of what is like to be, should not hinder prayer; for the fears of the godly, are not certain prophecies: for God can deliver out of them all, He delivered me out of all my fears.  
Ver. 5. They looked unto him and were lightened: and their faces were not ashamed.  
6. This poor man cried, and the Lord heard him, and saved him out of all his troubles.  
He is glad, and commendeth God's goodness to him for the fruit of this mercy to other believers. Whence learn, 1. One man's experience may be an encouragement to many, to run to God for the like alms. This David forseeth shall be the fruit of God's mercy to him, when men seeing him delivered, shall look to God, and take comfort, and confidence by this means. They looked on him, that is, on David, and so may we on Christ (represented by him) and at the fullness of the Godhead dwelling in Christ; So they were lightened, and thus comforted in the midst of the darkness of their troubles: and their faces were not ashamed; because of confidence raised by this experience, that they should find the like mercy, when they stood in need. 2. The way to make best use of the example of God's mercy to any person set down in Scripture, or which fall forth in our time, or are made certainly known to us any way, is to look upon them, not as they differ from us or our condition, but as they draw nearest in similitude to us, and unto the mean condition we are in, for so do the Saints look on David, saying, Not this rare Saint David, or this great Prophet David, or this holy man David, who was according to God's heart; but this poor man David cried, and the Lord heard him, and saved him out of all his troubles.  
Verse 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them.  
8. O taste and see that the Lord is good: blessed is the man that trusteth in him.  
In the next place are set down general Doctrines concerning Gods care of believers, to protect and feed them; and the uses thereof; To trust and fear God. Whence learn, 1. A right sight of Gods dealing with a man's own self, will give him great light about the Lords manner of dealing with others, his children, as here. 2. Though the Godly walk among foes, and be in a continual warfare, yet they are well looked to and guarded. The Angel of the Lord encampeth round about them. 3. The sense of God's mercy and goodness, is the sweetest thing that ever was felt, and is able to season the bitterest cup that ever believer drank of: Taste and see that the Lord is good. 4. By faith is the taste of this sweetness gotten: for blessed is the man that trusts in him. 5. All that the believer can attain to in this life of spiritual consolation, whether by faith or experience sweetened with lively comforts of the holy Ghost, is but a taste in comparison of what is to be had hereafter, and yet that taste, O how sweet a joy, unspeakable and full of glory is it! O taste and see that the Lord is good. 6. Affliction purgeth the taste of the believer, and a soul driven from all worldly helps, but fitted for exercising spiritual senses, as here we see, David's taste is purged well after trouble. 7. As God is very communicative of his goodness, and offereth himself to men to be taken a proof of: so also gracious souls do wish and invite others to share with them in whatsoever grace the Lord doth bestow on them, as David doth here, saying to all, O taste and see. 8. Albeit this sweetness be not found at the first out-putting of faith, yet let faith rest on God, and it shall feel in due time, for blessed is he that putteth his trust in God; yea, faith itself is a taste of that grace that is in God.  
Ver. 9 O fear the Lord, ye his Saints: for there is no want to them that fear him.  
10. The young lions do lack and suffer hunger, but they that seek the Lord, shall not want any good thing.  
Another Doctrine concerning God's care to feed and provide for all necessary furniture, unto the believer, with the use thereof; which is to fear God. Whence learn, 1. True believers in God must study holiness, for evidencing of their faith; for therefore are they called Saints, and his Saints. 2. The fear of the Lord is the property of the Saints, whereby they are set on work to do what the Lord commandeth, and to forbear what he forbiddeth; and no bonds of inclination, counsel, example, laws, fear of shame, or punishment from men, are able to keep a man in order when he meeteth with a fit tentation to sin, but the fear of God restraineth the man both outwardly and inwardly, in secret, and open, always, and every where▪ and whatsoever measure of holy fear the Saints have attained unto, yet may they be exhorted, and must harken unto exhortation, to grow in this grace: O fear the Lord, ye his Saints. 3. Such as fear God, need not to want any necessary furniture in God's service, for there is no want to them that fear him. 4. Proud oppressors, wealth and potent Princes, that trust in their own power, shall not be so sure of their own standing and furniture, as the meanest of true believers are. The lions do lack and suffer hunger, but they that seek the Lord shall not want. Though the godly may want many earthly things yet shall they have food and raiment, and shall not want any good thing. 6. The right sort of fearing of God, and labouring for more and more near communion with him, are inseparable properties of the Saints, for they that are called Saints are called here fearers of him, and seekers of him also.  
Ver. 11. Come, ye children, harken unto me, I will teach you the fear of the Lord.  
12. What man is he that desireth life: and loveth many days: that he may see good?  
13. Keep thy tongue from evil, and thy lips from speaking guile:  
14. Departed from evil, and do good: seek peace, and pursue it  
In the third place, he giveth direction how a man shall live blessedly, by evidencing the sincerity of the fear of God in him, which is a grace inseparable from faith in God, manifesting itself in obedience to his commands. Whence learn, 1. There should be such mutual love and respect between the teacher and the people taught, as is between parents and children; yea, God in his servants offereh himself as a father ready to instruct his visible Church, as his children, Come, ye children, saith he, and harken unto me. 2. The true fear of God is the way to live blessedly in this life; where misery most aboundeth, and this should be a motive to seek after this grace, for it is asked here, What man is he that desireth life, & c? and then the way to attain to it, is set down in some particulars of the fear of God, as the inseparable companions of faith in God. 3. The true fear of God must evidence itself by the fruits thereof, such as are the ruling of man's tongue, & of the rest of the outward man; eschewing whatsoever the Lord forbids, and endeavouring every good duty which God commandeth, and the keeping peace with all men so far as in us lieth, for so doth the Prophet's words bear, vers. 13, 14. This is the evidence of the fear of God in effect, when such outward works proceed from inward principles of saving grace.  
Vers. 15. The eyes of the Lord are upon the righteous: and his ears are open unto their cry.  
16. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.  
In the last place he presseth this Doctrine by showing the privileges of the righteous, and the miserable state of the wicked, setting the one against the other, in opposition thrice; In the first learn, It is a good means to keep our hearts in the fear of God, to consider the gain of godliness, and the damage and danger of wickedness, as here they are set in opposition. 2. Such as have their eye upon God and his word, for righteousness and life, may be sure of the watchful eye of God on them, for their direction in their way, their consolation in their grief, and deliverance out of trouble; for, The eyes of the Lord are upon the righteous. 3. As the righteous lend their ears to God's word, to his promises and precepts: so the Lord dareth his ear to their supplications and desires, His ears are open to their cry. 4. On the other hand, as the wicked, who fear not God, set their face to do evil, and to transgress God's commands; so God shall set his face against them, to be avenged upon them: The face of the Lord is against them that do evil. 5. The only happiness which the wicked man seeketh, is to have riches, honour and pleasure in the earth, and to have his own name in estimation among men hereafter, and these things also, beside the loss of heaven shall be taken from him, and his temporal life withal; for The face of the Lord is against them, to cut off their remembrance from the earth.  
Ver. 17. The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.  
18. The Lord is nigh unto them that are of a broken heart: and saveth such as be of a contrite spirit.  
19 Many are the afflictions of the righteous: but the Lord delivereth him out of them all.  
20 He keepeth all his bones: not one of them is broken.  
21 Evil shall sla● the wicked; and they that hate the righteous shall be desolate.  
Another opposition, of the good appointed for the godly, and the evil appointed for the wicked. Wherein learn, 1. The Lord putteth the godly to trouble, and by trouble putteth them to their prayers, and delays answer till the need be great; and then they do cry to the Lord, and then he giveth evidence of his hearing, and sendeth deliverance; for The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. 2. It is as true, as it may seem strange, that the Lord will press his own so long with trouble till he break their hearts, and kill their natural courage and confidence; for here are the godly described to be men of a broken heart, and contrite spirit. 3. Though the Lord so break the natural confidence of his own, and so empty them (by trouble) of all conceit of their own worth, wisdom or ability to deliver themselves out of trouble, that they may rely on God only; yet will he not withdraw himself from them, nor suffer them to perish in discouragement. The Lord is near to them that are of a broken heart, and saveth such as be of a contrite spirit. 4. Though the righteous be the only men in the world whom God loveth best; yet will he not only not exempt them from trouble, but also will exercise them with multitudes and varieties of troubles from his own hand immediately, from Satan's temptations, from the malice of the wicked of the world, etc. Many are the troubles of the righteous; for thus will the Lord conform the redeemed to their head, try, and train them up in faith, and patient submission to Gods will; teach them to pray and wait on, and give proof of the sincerity of the grace given to them. 5. The godly are as oft delivered, as they are troubled; either by removing of the trouble, or by giving strength and patience to bear it, or comfort under it, and certain hope of outgate from it; or by ending all troubles to them at once. His troubles are many; but the Lord delivereth him out of them all. 6. The Lord moderateth, weigheth, and measureth all the troubles of his own, what they shall suffer in their life and death, and leaveth it not to the will of the instruments of their trouble. He keepeth all his bones, not one of them is broken. This was true of Christ our Lord, of whom many things were prefigured, and prophesied in the Psalms; and in this amongst the rest, which showeth: That in the Psalms, as the matter will suffer, Christ is much to be eyed, and more than David, of whom at 〈◊〉, the same seemeth to speak chiefly. 7. As to the opposite state of the wicked; We learn, That the wickedness of the wicked, is both the meritorious cause, and the means also of the wicked man's destruction; For evil shall slay the wicked. 8. It is the mark of a wicked man, to hate the righteous for his righteousness; and so is it set down here. 9 He that hateth the righteous, or the image of God in his neighbour, shall be guilty of all the consequences of the enmity, and be destitute of comfort when he hath most need, He that hateth the righteous, shall be desolate.  Verse. 22. The Lord redeemeth the soul of his servants; and none of them that trust in him shall be desolate. 
The third opposition between the righteous and the wicked, is in relation to what is said in the former verse. Whence learn, 1. The wicked shall perish in their sin, and for their sin; But the righteous shall not perish in their sins, nor for them; for, Evil shall slay the wicked; but the Lord shall redeem the souls of his servants, to wit, out of sin and misery. 2. As the wicked are servants of sin, and serve an ill Master, and get an ill reward; so the godly are servants of righteousness, and have God for their Master, and shall have delivery and salvation for their reward, as the comparison here set down showeth. 3. As the wicked who are destitute of faith in God, when they fall in trouble, want consolation: So all the righteous, who are no other than sincere Believers in God, shall have good company and consolation in all their trouble, and never be left alone: for, The haters of the righteous shall be desolate, but none of them that trust in God shall be desolate.   

PSAL. XXXV.  
This Psalm is a representation of Christ's hottest contest with his adversaries, wherein they are about to do their worst against him, and his Kingdom; and he denounceth the hottest wrath of God against them, for their everlasting overthrow, set forth under the shadow of David's contest with his irreconcilable enemies. Wherein he prayeth God to arise for him, ver. 1, 2, 3. and take order with his despiteful enemies, ver. 4, 5, 6▪ 7, 8. which as it may comfort the supplicant, so shall it serve also for God's glory, ver. 9, 10. A main reason of which petition, is the unjust and ingrate dealing of his enemies with him, ver. 11, 12, 13, 14, 15, 16. Whereupon he reneweth his petition the second time, ver. 17, 18, 19 Pressing his former reason from the enemies unjust and insolent disposition, ver. 20, 21. and then reneweth his petition the third time for himself against his enemies, ver. 22, 23, 24, 25, 26. and for all the favourers of his cause, ver. 27, 28.  
Ver. 1. Pled my cause (O LORD) with them that strive with me: fight against them that fight against me.  
2. Take hold of shield and buckler, and stand up for my help.  
3. Draw out also the spear, and stop the way against them that persecute me; say unto my soul, I am thy salvation.  
FRom his petition for himself; Learn, 1. Such as take part with God against his enemies, the Lord will take part with them against their enemies: If any pled against the Believer by verbal calumnies, and slanders, the Lord will be their party. If any will oppose the godly with violence, the Lord will oppose them: For this prayer of one of the godly, is as good as a promise to all, Pled my cause, O Lord, with them that strive with me: fight against them that fight against me. 2. There is defence abundance to be found in God, against whatsoever the enemy can do; a shield and buckler in God's hand, when he pleaseth to stand up and help. 3. The Lord can terrify the enemy, so that he dare not assault the man whom God pleaseth to defend, and hold him off with long weapons, giving the enemy some other thing to do, then pursue his people: He can draw out the spear, and stop the way against them that persecute the godly. 4. He can quiet the hearts of his own in the midst of persecution, and make them fearless, in persuading them of their salvation, everlasting at least; and this may fully satisfy, if the Lord say unto their soul, I am thy salvation.  
Verse 4 Let them be confounded and put to shame, that seek after my soul: let them be turned back and brought to confusion, that device my hurt.  
5. Let them be as chaff before the wind: and let the Angel of the Lord chase them.  
6▪ Let their way be dark and slippery, and let the Angel of the Lord persecute them.  
7. For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.  
8 Let destruction come upon him at unawares, and let his net which he hath hid, ●atch himself: into that very destruction let him fall.  
From his petition against his enemies; Learn, 1. Shameful disappointment shall they find at length who intent to destroy the godly; Let them be confounded and put to shame, that se●ke after my soul. 2. Though the enemies of Christ and the godly, advance in the prosecution of their hurtful devises, yet shall they be forced to retire with shame. They shall be turned back and brought to confusion, who device their hurt. 3. As the enemy hath pursued, so shall God's wrath pursue him, and chase him, and drive him to perdition: They shall be as the chaff before the wind. 4. Albeit there were no earthly man to pursue Christ's enemies, yet avenging angels, or evil spirits shall be let forth upon them and their families, to trouble them: Let the Angel of the Lord chase them. 5. The Lord shall put them to such straits, as they shall not know what hand to turn to, what way to take, and in the way which they take, they shall fall: Let their way be dark and slippery. 6. When they are fallen in a mischief, the hand of the Lord shall be stretched out against them still; Let the Angel of the Lord pursue them. 7. Though the godly by behaving themselves innocently, cannot eschew the persecution of the wicked; yet innocent behaviour is a great ease to the conscience of the godly, a matter of encouragement to them in their addresses to God, and a great aggredging of the ditty of the enemy, as here twice he saith, Without cause they hid their net. 8. Though the enemies of the godly do plot secret devices against them, yet not so secret, but God can give warning of it, and make it an errand for the godly, to pray to him, to disappoint the plot, as is here imported; They have hid for me their net in a pit. 9 The wicked know not how to be sure of their prey, when they hunt for the life of the godly. They prepare the net, and set it; they hide it, and they hide it in a pit. 10. When the enemies of God's people do least expect harm, then shall a mischief surprise them; Destruction shall come upon them unawares. 11. The very course which the enemy taketh against God's Church and people, shall be the nearest course to destroy themselves: Let his net that he hath hid, catch himself: Into that very destruction let him fall.  
Ver. 9 And my soul shall be joyful in the Lord; it shall rejoice in his salvation.  
10. All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?  
He brings a reason of his prayer from the comfort which he should have, and the glory which God should have, by the means. Whence learn, 1. It is a good reason to strengthen our hope to be heard, when our comfort and God's glory may both be promoted, by the granting of our desire, as here we find it. 2. The destruction of the enemies of the Church, is not a matter of rejoicing in men's destruction, but of rejoicing in the Lord, and in his wise manner of delivering of his people; My soul shall be joyful in the Lord, it shall rejoice in his salvation. 3. In the estimation of the godly, the tongue is too little to magnify the Lord for his mercies; for their desire is, that all the powers of the soul, and that all the parts of the body, even the bones, which are least sensible in their own kind, might praise him; All my bones shall say, etc. 4. The Lord hath ways wonderful, others and more than ever man conceived, whereby he can deliver his own in their lowest condition from their oppressors, when they are in the height of their power and pride, Lord, who is like unto thee? which deliverest the poor from him that is too strong for him, etc. 5. Though before deliverance come, Faith hath cause to say all that sense can say of God's praises, after deliverance is come; yet when sensible experience of a hoped delivery is come, there is a more hearty and a more cheerful manner of expressing of the Lords praises, then can be before it come; as the promise of the Prophet, to say, so and so, as is in the Text, after the delivery is come, doth import. 6. It is a sort of (as it were) engaging of God to deliver, when the heart of the Believer engageth itself to glorify God after the delivery; for here the Prophet maketh use of this, promising praise towards this end.  
Verse 11. False witnesses did rise up: they laid to my charge things that I knew not.  
12 They rewarded me evil for good: to the spoiling of my soul.  
13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting, and my prayer returned into mine own bosom.  
14. I behaved myself, as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.  
15. But in mine adversity they rejoiced, and gathered themselves together; yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not.  
16 With hypocritical mockers in feasts: they gnashed upon me with their teeth.  
He amplifieth that reason of his petition, taken from his enemy's carriage, by laying before God their falsehood and ingratitude. Whence learn, 1. The godly are subject, not only to be backbitten, and traduced privily, and slandered more openly; but also to be charged unjustly before Judges, and pursued criminally for their life without a cause, and to have false witness led against them, that they may be condemned under colour of Law; this was found in effect by David, and Christ represented by him. False witnesses did rise up; They laid to my charge things that I knew not. 2. No bonds of nature or humanity will bind up the wicked from persecuting the godly, even to death, how well soever the godly have deserved of them, They rewarded me evil for good, to the depriving me of my life. 3. True love is best known, as by rejoicing at another's welfare, so by grieving for his grief; When they were sick, my clothing was sackcloth. 4. Hearty prayer also for any man, is a token of unfeigned love to a man, specially when prayer and fasting are joined together for them, I humbled my soul by fasting. 5. When the expressions of grief, by words or tears in prayer for any, waken up the affection yet more to pray ardently for them; It is yet a farther token of unfeigned love of them for whom we pray. My prayer (saith he) returned into my bosom; which is as much, as my expressions in prayer, in sighs, affectionate words and tears, affected my heart (Lament. 3.49.51.) with new motions of earnest dealing for them. 6. True Christians affection to their enemies, is able to affect the soul, as much to the seeking their welfare, and commiserating their misery, as the natural affection of a natural man can affect him toward friends and kinsfolk, in nearest natural relations unto him; for David saith, I behaved myself as though he had been my friend or brother; I bowed down heavily as one that mourneth for his mother.  
From the evil meeting which he received of his enemies, ver. 15, 16. Learn, 1. Many of those that pretend great friendship to the godly in time of prosperity, may not only turn their back upon them, in time of adversity, but also turn to be their open enemies, and rejoice in their calamity; But in my adversity, saith he, they rejoiced. 2. The troubles of the godly do draw the wicked into a more near union amongst themselves, as it were congratulating one another in their sinful courses, and strengthening one another; They gather themselves together. 3. Base rascals, who have nothing to commend them, save merely their hatred of Gods, people, and of their piety, will get respect amongst the enemies of Christ, and of his people, for that very reason, because they hate the godly, and will be admitted in the fellowship of ring-leading enemies; Yea the abjects gathered themselves together against me. 4. In the meeting of the wicked among themselves, Christ and his followers have their name torn and rend in pieces continually, with calumnies and slanders, which possibly come not to their ears half of them: They gathered together, and I knew it not: they did tear me in pieces, and ceased not. 5. Sad ●aunts and scoffs of pretended holy men, jeering at true piety; is no small part of the persecution of Christ, and of his followers; for here amongst the rest are hypocritical mockers. 6. When the wicked without fear do fill and stuff their belly in their feasting in the time of the Churchs' trouble: Their scoffs and their jests, yea and their bloody expressions of cruelty against the godly, are the most relishing sauce of their banquets: With hypocritical mockers in their feasts, they gnash upon me with their teeth.  
Ver. 17. Lord, how long wilt thou look on? rescue my soul from their destruction, my darling from the Lions.  
18 I will give thee thanks in the great Congregation: I will praise thee among much people.  
19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.  
20 For they speak not peace; but they device deceitful matters against them that are quiet in the land.  
21. Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.  
He repeateth his petition for delivery from his enemies the second time, and presseth the same reason taken from the insolent and cruel disposition of the enemy. Whence learn, 1. The time of trouble and persecution of the godly may continue much longer than the goldly did expect, in which case as they must wait on patiently, till the Lord put to his hand to relieve his Church, and punish their enemies; so they may ease their heart, in laying their earnest longing to be delivered, before the Lord, and say, Lord, how long wilt thou look on? 2. As it is lawful to lament the Lords seeming long delay to help us, so we must not complain too soon; for before David uttereth this, how long, he is long in trouble, and in danger of his life, by unreasonable and beastly cruel men, and is altogether destitute of all means of relief, as his prayer testifieth; Rescue my soul from their destructions, my darling from the Lions. 3. The godly by faith in the deepest danger, may see their delivery in their saddest and darkest sorrow; yea may behold the light of consolation coming; in their banishment, may behold their liberty, and see their fellowship with the Saints; and in the midst of complaints, may promise to themselves reasons of praise, and the payment of their vows made to God, as here we see in the midst of this sad condition the Prophet saith, I will give thee thanks in the great congregation: I will praise thee among much people. 4. It augmenteth the grief of the godly, to see the wicked take advantage of their trouble, and mockers of Religion to rejoice over their sufferings in a good cause; and they may heartily deprecate this evil, that it may not at least, last long; Let not those that are my enemies rejoice over me. 5. The lesle cause of provocation of our enemies be given to them by us, the greater is the hope of delivery, and the readier shall be our help from God, and the lesle cause shall be to the enemy to wink with the eye, as witty well pleased scoffers do, when they get their will; Neither let them wink with the eye, saith he, that hate me without a cause 6. Albeit godly men's quiet carriage in the land where they live, will not save them from the hostile speeches, and malicious plottings of their adversaries against them, yet shall their quiet behaviour speak to God for them; and against their enemies, and ma●e a speedy mischief come upon them from the Lord; for to this purpose he saith, They speak not peace, but they device deceitful matters against them that are quiet in the land. 7. The enemies of the Church are a base generation, taking pleasure and sport in the miseries of the godly, who do not injure them, yea are a vain and insolent generation, triumphing over the weakness of the innocent, when they are in low condition, and in the case of suffering, which common humanity, and ordinary generosity doth abhor, They opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.  
Ver. 22. This thou hast seen: (O LORD) keep not silence: O Lord, be not far from me.  
23. Stir up thyself, and awake to my judgement, even unto my cause, my God, and my Lord.  
24. judge me, O LORD my God, according to thy righteousness, and let them not rejoice over me.  
25. Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.  
26. Let them be ashamed and brought to confusion together, that rejoice at my hurt: let them be clothed with shame and dishonour, that magnify themselves against me.  
He reneweth his petition for himself and against his enemies the third time. Whence learn, 1. Such as feed their eyes upon the miseries of others, and specially on the miseries of the godly, the Lord shall not wink at their wickedness, but make it appear, that he hath marked their cruelty, that he may punish it exemplarily; for after the enemies crying out, our eyes have seen, the Prophet addeth, This thou hast seen, O Lord, be not silent. 2. The hardest condition that can befall a believer, is a tolerable case and condition, if God draw near to his soul: for all the remedy that David craveth, till the outgate come, is this, O Lord, be not far from me. 3. Though the Lord for a time suffer his own to lie under foot oppressed, yet for his justice sake, and for his covenants sake, he will justly determine the controversy, and clear his own servants, He will stir up himself to do judgement▪ & decide their cause. 4. In the decision of the controversy between the godly and their enemies, the cause of the godly shall get no wrong, but be declared to be righteous, and the enemies shall have no matter to rejoice in. He shall judge the godly according to their righteousness, and shall not suffer the wicked to rejoice over them. 5. When the enemies of the Church have laid their last reckoning of the issue of their bloody course against the godly, they shall see the matter to go otherways then they would, or expected on both hands. They shall not have cause to say, So would we have it, or we have swallowed them up. They are too too precious a morsel for them to devour. 6. Shame and confusion, dishonour and disgrace on all hands shall be upon one, and upon all Christ's enemies, who seek the detriment of his cause, and to have gain to themselves, by opposing of him, and his cause in his people's hand; for this prayer against them shall still speak effectually, Let them he ashamed and brought to confusion together, and let them be clothed with shame and dishonour, etc.  
Ver. 27. Let them shout for joy, and be glad that favour my righteous cause; yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servants.  
28. And my tongue shall speak of thy righteousness, and of thy praise all the day long.  
As David prayeth for himself, so he prayeth for all the favourers of his righteous cause, as the type of Christ, whose spirit spoke by him, for the edification of the Church in all times coming. Whence learn, 1. It is one mark of godliness amongst many other, to befrind the cause of Christ, and to further it in the person of his Saints suffering for righteousness, with their best affection; for here they are described by being the favourers of their righteous cause. 2. In the persecution of the godly for the cause of God's truth and true Religion, all the godly are concerned: and as they partake of the sufferings with others under Christ the head; so shall they partake of the joy of the victory, and outgate which shall be exceeding joyful at last; Let them shout for joy, and be glad (saith the type of Christ) that do favour my righteous cause. 3. The troubles of the godly are not so many, but room is left for sometimes prosperity, for God loveth the prosperity of his servants, to wit, as it may conduce to his purpose, and their good. 4. When any of the godly are delivered from their persecutors, all the rest of the godly are bound as they understand of it, to set forth the power of God, and his love and bounty manifested and forth coming to his people: Let them say, Let the Lord be magnified, who hath pleasure in the prosperity of his servants. 5. Whatsoever opposition the enemies of Christ, and of the godly shall make, Christ shall keep up the open profession of true Doctrine, which manifesteth the righteousness of God; leading men to eternal life, and bringing glory to God; for this is the undertaking of the type and of Christ represented by him, after the hottest contest between him and the wicked enemies. My tongue shall speak of thy righteousness, and of thy praise all the day long.   

PSAL. XXXVI. To the chief Musician, A Psalm of David, the servant of the LORD.  
This Psalm hath three parts. In the first David sets down the perverseness of the wicked in their sinful course and devices against the godly and himself, ver. 1, 2, 3, 4. In the second, he comforts himself, and doth settle his faith on the praises and properties of God, ver. 5, 6, 7, 8, 9 In the third he prayeth in the behalf of God's children, and for himself, to be delivered from the wicked, ver 10, 11, 12.  
FRom the inscription, Learn, That to be a servant of the Lord is an honour, and a privilege above all earthly privileges; and by giving a sweet testimony to the conscience, it doth season every condition of life, more than any earthly advantage can do.  
Ver. 1. THe transgression of the wicked saith within my heart, that there is no fear of God before his eyes.  
2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful.  
3. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.  
4. He deviseth mischief upon his bed, he setteth himself in a way that is not good: he abhorreth not evil▪  
FRom his observation of the carriage of the wicked; Learn, 1. Albeit all the world cannot be discerned to be graceless and unconverted, yet the lewd life of some may speak their being in the state of corrupt nature unconverted, to the conscience of a discerning man; For the transgression of the wicked saith in my heart, that there is no fear of God before his eyes. 2. It is not the imperfection or short coming in the fear of God, but the being destitute of it altogether, that proveth a wicked man: There is no fear of God before his eyes. 3. As a man that feareth God is watchful over his own ways, and censorious of himself; so the man that feareth not God is secure and well pleased with his own doings, He flattereth himself in his own eyes. 4. As the man that feareth God laboureth to inform his conscience well, that he may not commit iniquity; so the man that feareth not God, doth gull and deceive his own conscience, till he have gotten the iniquity accomplished, and it be now made open in its own colours, He flattereth himself in his own eyes, till his iniquity worthy to be hated be found, or his iniquity be found to be hateful. 5. As the man that feareth God will discern the sin in himself, whereof he is in danger, before any man perceive it; so the man that feareth not God, will not see his own sin, no nor when any that looks upon his way may see it, He flattereth himself in his own eyes, till his iniquity be found to be hated. 6. As the man that feareth God makes conscience of his speeches, and will be loath to cover sin with vain pretences and excuses, but rather will confess it. So the man that feareth not God, will not stand, whatever pretence he useth for doing of iniquity, nor what excuse he maketh for the iniquity, when it is done, for deceiving both others and himself. The words of his mouth are iniquity and deceit. 7. As the man that feareth God, by all means striveth that he may grow wiser and holier, so the man that fears not God, will misregard, and cast off the means of wisdom and holiness; He hath left off to be wise, and to do good; whatsoever he seemed to have before, he goeth back even from that more and more. 8. As the man that feareth God, communeth with his heart upon his bed, that he may not sin, no not in his heart: So the man that feareth not God, deviseth how he may plot and perform sin willingly, He deviseth mischief on his bed. 9 As the man that feareth God doth abhor that which is evil, and laboureth to be sure that the way he is upon is good: so the man that feareth not God, taketh no farther notice of what he doth, than what is most for his purpose; and neither abhorreth what he would be at, because it is evil, nor affecteth it, because it is good▪ but having digested his purpose, by meditation and resolution, he goeth on obstinately, He setteth himself in a way that is not good; he abhorreth not evil, and such were David's enemies, and such will be the enemies of Christ and his people.  
Ver. 5. Thy mercy (O LORD) is in the Heavens, and thy faithfulness reacheth unto the clouds.  
6. Thy righteousness is like the great mountains: thy judgements are a great deep; O Lord, thou preservest man and beast.  
7. How excellent is thy loving kindness, O God therefore the children of men put their trust under the shadow of thy wings.  
8. They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy pleasures.  
9 For with thee is the fountain of life: in thy light shall we see light.  
The second part of the Psalm, wherein David comforteth himself in God, and settleth his faith on the praiseworthy properties of God. Whence learn, 1. The turning of the believers eye off the wickedness of their adversaries, and looking to God's goodness, and wise dispensation, will comfort his heart against all that the enemy can do, and set him on work toward godliness, so much the more as he perceiveth atheism in them; for when David had pointed out his enemy, he falleth to the praising of God, saying Thy mercy, O Lord, is in the Heavens. 2. Albeit the carriage of the wicked toward God, and the godly, doth tend to obscure God's glory, in the point of justice toward the one, and point of mercy toward the other; yet the works of creation, and the constant government thereof, shall bear witness of the constancy of God's mercy and faithfulness, and righteousness, and judgement, as here is shown. 3. Though the effects of God's mercy should not appear to the believer on earth, yet faith will see them in their fountain and cause, Thy mercy O Lord (saith the believer) is in heaven. 4. Let God's works and his word be compared together, and the truth of his promises and threatenings shall be so traced, and seem to be true, as shall satisfy us, and let us see so far till our eye can follow no farther, Thy faithfulness reacheth unto the clouds. 5. Whatsoever carnal reason may judge of God's dispensations towards the godly, and the wicked: yet his holiness and justice is firm and unchangeable, Thy righteousness is like the great mountains. 6. Albeit we cannot see thorough matters, nor reconcile cross cogitations, sometimes offered from the grounds of faith on the one hand, and from the effects of providence offered by sense on the other hand, yet must we remember that God is wiser than we, and his deep draughts are past finding out by us, Thy judgements are a great deep. 7. This one consideration of God's course of kindness to his own creatures, making his Sun to shine, and his rain to fall on his enemies, as on his friends, may quiet our mind, concerning Gods sparing for a time the wicked, and liberal dealing with them; O Lord, thou preservest man and beast. There is a course of common preservation, and kindness, running toward all. 8. Over and above common kindness there is a more entire, special, and precious love and kindness toward believers in God, which is inexpressible a●●●●●teth comparison, How excellent, or precious is thy loving kindness, O God saith David, speaking of this. 9 The belief 〈◊〉 God's readiness to let forth this love, may and should, and doth animate men to draw near unto him, albeit they have as yet no experience of the fruits of it, Therefore the children of men that put trust under the shadow of thy wings. 10. The Lord without exception of any, to whom he sendeth the Gospel, and without exception of any within the visible Church, doth offer to be reconciled through Christ Jesus, to every man who shall fly into the propitiatory and mercy-seat erected in Jesus Christ; who is God incarnate, according as he was holden forth in the figure of the golden Ark of the Covenant, and stretched forth wings of the Cherubims, as is here said, Therefore the children of men put their trust under the shadow of thy wings. 11. Such as do not give the lie to God, when they find not at first what they hoped for, but do indeed believe in his word, and wait on till he make his word good to them; such as do not tempt or take essay of God, as if they would see what believing may do, and then do quit their gripes if their expectation be not answered; but do indeed trust God upon his word, and do resolve to die with the gripe in their hand, of his freely offered Covenant of grace in Christ, and of his promises made to them that fly to him for refuge, shall be sure to be in more respect with God, then common subjects. They shall be Domestics of his house, of the household of faith, to whom God shall keep a table furnished for spiritual life unto them; he shall make them now and then, when it is meet time for the hungry to feed abundantly and to be satisfied, They that put their trust under the shadow of thy wings, shall be abundantly satisfied with the fatness of thy house. 12. In the use of the means and holy ordinances of God given to his Church, God shall make the man, that indeed giveth him credit upon the word of his grace, sensibly feel the joy of the holy Spirit, to be unspeakable and full of glory, and that there are greater contentments to be found for a man's soul▪ in God reconciled through Christ, than the world can yield beside; for, Thou shalt make them drink of the rivers of thy pleasures▪ 13. Whatsoever can be found in the creature, even when God blesseth the use thereof to his own children▪ is but a drop from the Ocean, is but a little water out of the well, in comparison of what a believer will see and feel to be in God reconciled through Christ, For, with thee is the fountain of life. 14. No light▪ save the light of Gods revealed word in holy Scriptures for the mirror, no light but the light of God's Spirit illuminating the soul looking upon the mirror, can make a man understand, or believe, or sensibly discern the wisdom, comfort, and felicity, which is held forth to his Church in his ordinances, and felt in himself by experience: In thy light (saith he) shall we see light.  
Ver. 10. O continue thy loving kindness unto them that know thee, and thy righteousness to the upright in heart.  
11 Let no● the foot of pride come against me and let not the hand of the wicked remove me.  
12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.  
The last part of the Psalm, wherein he prayeth for all believers, himself being included, and then for himself in particular. Whence learn, 1. The true mark of a godly man standeth in the conjunction of faith in God with sincere study of obedience to him, for, He is the man that knoweth God, and is upright in heart. 2. Albeit what the believer hath found in God by experience, he may expect it shall be continued to him, both for his entertainment by God▪ and defence and deliverance in his righteous cause from his enemies; yet must he follow his confidence with prayer, O continue thy loving kindness unto them that know thee, and thy righteousness to the upright in heart. 3. As we have no right to any benefit, but in so far as we are of the number of upright-hearted believers, so should we seek every benefit we would have, as being of this number, and as seeking that others may be sharers with us, as David doth before. 1. It is the Lord only who can divert proud persecuters, that they hurt not his children, and it is the Lord only who can keep his children in the course of faith & obedience, when the wicked employ their power against them: Therefore doth David pray, Let not the foot of pride come against me, and let not the hand of the wicked remove me. 5. The ruin of the enemies of the godly is as certain as if it were already past; yea faith may look upon it through the prospect of the word of God, as if it were to be seen and pointed out to others to behold with their eyes, There are the workers of iniquity fallen. 6. The fall of the wicked is not like the fall of the godly, for though the godly fall sundry times, yet they recover their feet again, but a fall is prepared for the wicked, after which they shall not recover themselves, They are cast down, and shall not be able to rise.   

PSAL. XXXVII  
This Psalm tendeth to guard the godly against the ordinary tentation unto envy, emulation, fretting, and discouragement in the way of godliness, arising from the temporal prosperity of the wicked, and that by eight directions or counsels from the Lord, each of them confirmed by reasons: most of which are comparisons of the blessed estate of the godly at the worst, with the estate of the wicked at their best. The first direction or counsel, ver. 1, 2 the second, ver. 3 the third, ver. 4 the fourth, ver. 5 6 the fifth ver. 7 the sixth, ver. 8 9 10 11 12, to ver 26. the seventh; ver 27 to ver 33 The eighth direction, ver 34 to the end.  
Ver. 1 FRet not thyself because of evil doers; neither be thou envious against the workers of iniquity  
2 For they shall soon be cut down like the grass: and wither as the green herb▪  
THe first direction is to beware of fretting at, or envying of the prosperity of the wicked, because their prosperity is but temporal. Whence learn, 1. Wicked men may be in a more prosperous condition in the world, than the godly; and oftentimes, yea and for the most part are; for this is presupposed here as an ordinary tentation in all ages and places. 2. Albeit carnal reason and suggestions of Satan and corrupt nature, do from the prosperity of the wicked, and the ordinary troubles of the godly, furnish tentations unto the godly, to be malcontents with God's dispensation, yet should the godly take heed that they be not overcome by, or yield in any sort to this tentation, Fret not thy self because of evil doers. 3. As tentation to male-contentment maketh assaults on the one hand, to render the godly weary of well doing, so tentation to emulation of the wickeds course, and following of their way, assaulteth on the other hand, but should no way get place, Neither be thou envious against the workers of iniquity. 4. If it were well considered, that all the prosperity of the wicked is but in things concerning the outward man's back and belly, and that this prosperity is but temporal, and ofttimes of shorter continuance than a man's own brittle life, there should be no ground of envy found therein; for, They shall soon be cut down like grass, and wither like the green herb.  Ver. 3. Trust in the Lord, and do good, so shalt th●u dwell in the land, and verily thou shalt be fed. 
From the second point of God's counsel and direction; Learn, 1. Holding fast the Covenant of Grace made with God, through Christ, and studying to bring out the fruits of faith, in obedience to God's command, is a sovereign remedy against male-contentment with a man's own condition, and against envying of the wicked, Trust in the Lord, and do good. 2. Continuance in the faith, and obedience of God, whatsoever tentation we meet with, is the surest way to have God's blessing in this life, and to have heaven, (represented by Canaan) after this life, Trust in the Lord, and do good, so shalt thou dwell in the Land. 3. The upright believer in God is the only man that gets the right use of the creature, and in whose cup the true juice of God's benefits being pressed out is poured, whose bread is dipped in oil, and in whom spiritual life is constantly entertained, Verily thou, that art such a man, shalt be fed.  Ver. 4. Delight thyself also in the Lord, and he shall give thee the desires of thine heart. 
From the third direction to ward off the tentation; Learn, 1. The godly man hath warrant to make God the object of his delight, who being reconciled to the believer through the Mediator, is become the believers own, in whom he may continually rejoice; but the object of the ungodly prosperous man's delight, is but some creature or temporal trifle; for to the believer it is said, Delight thyself in the Lord. 2. Though the believer be rich in his rights, yet he is slow to make use▪ thereof, and hath need to be stirred up to take possession, Delight thyself. 3. If the believer shall make use of his Covenant-right, and interest in God, and set his affections upon him, he shall find such solid contentment and satisfaction in God, as he shall not envy the condition of the most prosperous wicked man in the world; for it is said, Delight thyself in the Lord, and he will give thee the desire of thy heart. And certainly the forgetting or not harkening to this direction, is the cause of our being male-contented with our lot, and of our envying of the wicked.  
Ver. 5 Commit thy way unto the Lord: trust also in him, and he shall bring it to pass.  
6. And he shall bring forth thy righteousness as the light, and thy judgement as the noon day.  
From the fourth direction; Learn, 1. When we bear the burden of our own affairs ourselves, and are chastised with anxiety and want of success, and with envying the ungodly who prospero better than we do; the best remedy is first to do our duty, as we are enabled in the use of the means, than cast the care of the success over on God, as the ploughman doth when he hath harrowed his land, and let the burden of it rest on God, and let us not take it off him again, but put our mind to rest, resolved to take the harvest in good part, as he shall send it; Commit thy way unto the Lord, trust also in him. 2. The man who followeth this direction, shall come to speed best in his affairs; because God shall do that, wherewith the man shall have reason to be satisfied; for that which he would have done, or what is better, shall be effected, Commit thy cause unto the Lord, and he shall bring it to pass. 3. It is possible that the godly following this counsel, may be misreported of, and both lose his labour and estimation among men, yet it shall not be long so; for, God shall bring forth thy righteousness as the light. 4. Albeit the godly and his cause may be obscured by a shorter or longer winter-night of trouble, as shall please God to appoint, yet shall he and his cause and integrity be found absolved by God in due time, He shall bring forth thy judgement or decree of absolution as the noon day.  Ver. 7. Rest on the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. 
From the fifth direction; Learn, 1. The victory over this tentation to envy the wicked, is not gotten at first, nor by carnal reason, but by faith in God, and patient waiting on him, Rest on the Lord, and wait patiently for him. 2. As the tentation unto fretting is very pressing, when we see the wicked get so much of their will, so much of their purpose brought to pass: so we have need to be pressed again and again to resist this tentation; Therefore is it said again, Fret not thyself because of him who prospereth in his way, or because of the man that bringeth wicked devices to pass.  Ver. 8. Cease from anger, and forsake wrath; fret not thyself in any wise to do evil. 
The sixth direction is to kerb this tentation, in case it hath already defiled and fired a man's spirit, lest it break out, and make the believer put forth his hand to iniquity. Whence learn, 1. The insolency of the Wicked is such, and their provocation of the godly ofttimes so great, that their spirits are much stirred and kindled with indignation, and thoughts of private revenge; yet must not this passion prevail with the godly, but should be striven against: Cease from anger, and forsake wrath: vengeance is the Lords, he will repay. 2. The godly should eschew the motions of fretting, anger or envy against the wicked; and if anger enter, he must cease from it; if it urge itself on him with pretences of reason or violent impulsion, he must forsake it; but by any means he must keep this tentation within doors, that it drive him not to break forth to a completed sin in action and doing of wrong, Fret no● thyself in any wise to do evil.  Verse 9 For evil doers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. 
The Prophet presseth this direction by sundry reasons; and in special, by six comparisons of the Lords way and purpose about the wicked and the godly, how prosperous soever the wicked may be for a time, and howsoever the godly may be afflicted and exercised for a time. The first comparison is in this verse. Whence learn, 1. If any who pretend to be godly, shall by the foresaid tentation forsake the way of godliness, and follow the way of the wicked, they shall have the reward of the wicked for the changing of their way, For evil doers shall be cut off. 2. It is not the present condition whereinto men are, which is to be looked unto, but what shall become of them at length; for all the prosperity of the wicked is blasted with this one sentence of the supreme Judge, Evil doors shall be cut off. 3. Albeit the godly be kept in some hardships for a time, as young heirs in their minority; yet shall their inheritance in heaven (represented by the land of Canaan) be reserved unto them; and in the mean time by their heirship in Christ, they have solid right to what portion in this world God doth allow them, they have the use thereof with a good conscience, and remain on the earth as long as God hath service for them, however the wicked would thrust them out of the world as unworthy of it: and if they be banished out of one country, they know, the earth is the Lords, and the fullness of it, and they live more contentedly in that condition, than the wicked do live in their nest; for, They that wait on the Lord shall inherit the earth.  
Ver. 10. For yet a little while, and the wicked shall not be: yea thou shalt diligently consider his place, and it shall not be.  
11. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.  
From the second comparison of the wicked and the godly; learn, 1. We must not pass sentence suddenly, to absolve their way who are prosperous, or to condemn their way who are crossed; but we should wait upon God's word, till God from heaven manifest his judgement about both, which shall not long be delayed in regard of the wicked; for, Yet a little while, and the wicked shall not be, yea thou shalt diligently consider his place, and it shall not be. 2. Submission unto God's dispensation allayeth all troubles, and enlargeth the good of every benefit; and a good construction of Gods dealing with us, bringeth much peace and quietness of mind with it, and enricheth our portion, The meek shall inherit the earth, and shall delight themselves in the abundance of peace.  
Ver. 12. The wicked plotteth against the just, and gnasheth upon him with his teeth.  
13. The Lord shall laugh at him; for he seeth that his day is coming.  
14. The wicked have drawn out the sword, and have bend their bow, to cast down the poor and needy, and to slay such as be of upright conversation.  
15. Their sword shall enter into their own heart, and their bows shall be broken.  
The third comparison of the wicked and godly looseth a doubt, when the godly cannot get living in their mean condition, in presence of the wicked, but their life is also in peril by their plotting, for effectuating the destruction of the godly. Whence learn, 1. The godly have to do, not only to wrestle against the thriving condition of the wicked, but also with their deadly hatred: The wicked plot against the righteous, and gnasheth upon him with his teeth. 2 The godly must make the Lord to be party against the wicked, and must oppose his justice, power and wisdom to the enmity of the wicked; for albeit the godly be forced to mourn at their threa●ning, yet their plotting and prattling against the godly, as if they could do any thing of themselves; is ridiculous, The Lord shall laugh at them. 3. If the godly did consider of the wicked, as the word of the Lord speaketh of them; they might look upon their boasts, as on the brags of a man upon the scaffold, ready to be executed: For, God seeth his day is coming. 4. The godly must resolve to bear the open violence also of the wicked, and to be made as butts for their arrows, and sheaths for their swords, which is more than their words: For, The wicked have drawn out their sword, and bend their bow. 5. Before deliverance come unto the godly, they shall find themselves in a weak condition, for any thing they can do for themselves; for here they are poor and needy; and the wicked thinks to cast them down. 6. Those are the truly godly, and the objects of the wickeds malice, who for their inward condition depend on God in the sense of their poverty and neediness, and withal are of an upright conversation, as they are here described. 7. When the wicked are most near to do a mischief to the Lords people, then is a mischief most near unto them; Their sword shall enter into their own heart, and their bow shall be broken.  
Ver. 16. A little that a righteous man hath, is better than the riches of many wicked.  
17. For the arms of the wicked shall be broken: but the Lord upholdeth the righteous.  
The fourth comparison of the godly and wicked, looseth another doubt about the wealth and power of the wicked. Whence learn, 1. The odds between men's living and means of livelihood stands not in more or less abundance of worldly goods, but in God's blessing, which because it accompanieth the provision of the godly, have they less or have they more; therefore, A little that one righteous man hath, is better than the riches of many wicked. 2. The little something of the godlies provision is made to subsist for the poor man's standing, while the power and wealth of the wicked cometh to nothing; For the arms of the wicked shall be broken: but the Lord upholdeth the righteous.  
Ver. 18. The LORD knoweth the days of the upright; and their inheritance shall be for ever.  
19 They shall not be ashamed in the evil time; and in the days of famine they shall be satisfied.  
20 But the wicked shall perish, and the enemies of the Lord shall be as the fat of Lambs: they shall consume into smoke, they shall consume away.  
From the fifth comparison of the godly and wicked; Learn 1. The godly have two advantages above the wicked, one in this life, another in the life to come. For the first, all the vicissitudes of dangers and daily necessities of the godly are taken notice of in a special way by God, choosing and weighing to them exercises for their condition, moderating them in their measure and time, seasoning them with mixture of consolation, turning them to their best; furnishing all necessaries to bear out their exercises, and sending particular deliverances one after another: For the Lord knows the days of the upright. As for the next life, he hath reserved for them an inheritance of constant blessedness, never to be taken from them: Their inheritance shall be for ever. 2. Albeit the Lord will not exempt the godly from sharing in common calamities with the wicked, yet shall they have the evidences of God's favour to them in the time of trouble, and shall not be disappointed of the kindness promised by God, and expected by them: They shall not be ashamed in the evil time. 3. Whatsoever scant or inlack be of creature-comfort, the godly shall be supplied to their reasonable satisfaction: In the days of famine they shall be satisfied. 4. When the wicked are most liberally dealt with, it is but a feeding of them like beasts to the slaughter, all their glory shall vanish, and they themselves shall be destroyed in God's wrath: But the wicked shall perish, the enemies of the Lord shall be as the fat of Lambs, they shall consume into smoke, they shall consume away.  
Verse 21. The wicked brroweth, and payeth not again: but the righteous showeth mercy, and giveth.  
22. But such as be blessed of him, shall inherit the earth, and they that be cursed of him, shall be cut off.  
From the sixth comparison, Learn, 1. In the midst of the wicked man's wealth, he is oft times wanting, as if he were a poor man; if he have much wealth, he hath much to do with it, and many times is unable to defray his charges without borrowing; and when he has borrowed, he is either unable or unwilling to pay again, and so is but a miserable wretch with all he hath; or he is a profuse prodigal and deceiver of his creditors: The wicked borroweth, and payeth not again. 2. On the contrary, the righteous man by his godly behaviour, mannageth the little which God giveth him so well, as he needeth not to borrow; he wanteth not for any good work which God calleth him unto, and is able to supply others necessities: The righteous showeth mercy, and giveth. 3. The blessing of God on the godly, maketh the odds betwixt them and the wicked, for it is to him as good as the inheritance of the whole earth; but God's curse rooteth the wicked man out of the earth; for Such (saith he) as be blessed of him, shall inherit the earth; and they that be cursed, shall be cut off.  
Ver. 23. The steps of a good man are ordered by the Lord: and he delighteth in his way.  
24 Though he fall, he shall not be utterly cast dough; for the Lord upholdeth him with his hand.  
25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.  
26 He is ever merciful, and dareth; and his seed is blessed.  
He closeth the confirmation of the sixth direction with enumerating sundry privileges of the godly, of some whereof, he made observation in his own time. Whence learn, 1. The privileges of the godly are so great, as should content him, albeit his outward prosperity and wealth be not such as he conceiveth the wicked to have; for God teacheth the godly how to behave himself in his particular actions, prudently and holily: The steps of a good man are ordered of the Lord, he approveth the course the godly man keepeth; He delights in his way. Though the godly man through infirmity fall into a sin, or by his sin draw on a calamity on himself, yet the Lord recovereth him again; Though he fall, he shall not be utterly cast down; and that he perish not when he falleth, the Lord shall preserve him by holding a grip of him; The Lord upholdeth him with his hand. 2. Albeit the Lord will not exempt the godly from poverty, nor yet their seed; albeit we presuppose the children be godly also, if he think it good to exercise them so; yet the Lord hath made the examples of such misery so rare, as a man of good years could observe few or none of them beggars; specially in the Prophet's time, when God by external benefits, was training his people to the hope of spiritual things, as David here testifieth. 3. It is a gift of God to use whatsoever a man receiveth of God, so as others be helped thereby; The godly is ever merciful and dareth. 4. The readiest way to bring a blessing to a man's house and posterity, is to be godly himself; for, The godly man's seed is blessed.  
Ver. 27. Departed from evil, and do good; and dwell for evermore.  
28. For the Lord loveth judgement, and forsaketh not his Saints, they are preserved for ever: but the seed of the wicked shall be cut off.  
29. The righteous shall inherit the land, and dwell therein for ever.  
From the seventh direction, and the reasons thereof teaching how to guard against fretting at, and envying of the prosperity of the wicked; Learn, 1. To meet an injury with another injury, or to recompense evil for evil, or to forbear to do good where it is not deserved, is not the way to be blessed: But by the contrary the way of possessing settled felicity, is to depart from evil; and to do good, so shall a man dwell for ever. 2. The love that the Lord beareth to righteousness, is the cause why it cannot but be well with the righteous: For, The Lord loveth judgement. 3. The Lord may well exercise his children with trouble, yet he will not withdraw himself from them in trouble, but will stay with them, and bear them company, and save them to the uttermost; He forsaketh not his Saints, they are preserved for ever. 4. As wickedness is the ready way to root out a man and his family from off the earth; so is righteousness the way to establish a man's family, and to bring himself to a solid habitation with God for ever; For, The seed of the wicked shall be cut off. The righteous shall inherit the land, and dwell therein for ever; that is, in Heaven signified by that land.  
Ver. 30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement.  
31. The Law of his God is in his heart; none of his steps shall slide.  
Because so much is spoken of the righteous man, he describeth him by three properties; one in his words, another in his affections, a third in his deliberate actions, and course of his ways and life. Whence learn, 1. The righteous man studieth in his speeches to glorify God, and edify those he speaketh to, and in all things he is truth's friend; The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement. 2. For his affections, he loveth that which is commanded of God, and hates that which is forbidden him, because God hath taken him in Covenant with himself to be his man; The Law of God is in his heart. 3. For his course of life, whatsoever tentation he doth meet with, to divert him from the faith and obedience of God, he will not choose another way, than the Law of his God; None of his steps shall slide.  
Ver. 32. The wicked watcheth the righteous, and seeketh to slay him.  
33. The LORD will not leave him in his hand, nor condemn him when he is judged.  
For clearing of the seventh direction, he answereth an objection from the persecution which the righteous are subject unto from the wicked; Whence learn, 1. Temporal blessings or benefits are not so promised to the godly, as that they shall be free from troubles, crosses and persecutions. For the Lord for his own glory, for edification of his Church, and for conviction of his enemies, and for perfecting his children in holiness, useth to suffer the wicked to hunt and persecute them, even to death; The wicked watcheth the righteous, and seeketh to slay him. 2. The wicked may apprehend the righteous man's person, lay false accusations to his charge, and bring him before Judges, and not get his will of him, to drive him from a righteous cause: For, The Lord will not leave him in his hand. 3. Albeit the righteous man by persecutions may be judged, and condemned to death unjustly, yet may he be more than a conqueror through God that loveth him, and careth for him; For God will not condemn him when he is judged. And that may suffice him against whatsoever flesh can do to him.  
Ver. 34. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land; when the wicked are cut off, thou shalt see it.  
35. I have seen the wicked in great power: and spreading himself like a green bay-tree.  
36 Yet he passed away, and lo, he was not; yea, I sought him, but he could not be found.  
The eighth direction, is to wait on God, and to keep his way; serving with the former direction, to guard the godly man's heart against all tentations of fretting, envy, anger and emulation, because of the wicked man's seeming more prosperous condition in the world than his own, and this direction is confirmed with five reasons. Whence learn, 1. He that believeth on God must not make haste, nor judge rashly of matters as they seem for the present, but must attend till God make his word good; Wait on the Lord. 2. True patient hope and waiting on God, must be joined with the study of obedience to God's directions; Wait on the Lord, and keep his way. 3. Though the godly be kept under for a while and humbled, yet God shall lift them up to a satisfactory estate: He shall exalt thee to inherit the land. This promise is the first reason to move us to wait on the Lord. 4. In every age some of the wicked shall be made spectacles of God's threatened judgement, before the eyes of the godly, to give assurance of his judgement; that he shall overthrew all the rest in due time, and avenge on them all the wrongs done by them unto the godly: When the wicked are cut-off, thou shalt see it. And this is the second argument to confirm the exhortation. 5. How the wicked have seemed very glorious in the world for a while, and shortly both they and their glory did vanish, every man in his own time should make their own remarkes and observations, as the Prophet showeth here, that he had his observations in his time, vers. 35, 36. And this is the third reason to confirm the direction taken from experience concerning the wicked.  
Ver. 37. Mark the perfect man, and behold the upright; for the end of that man is peace.  
38. But the transgressors shall be destroyed together: the end of the wicked shall be cut off.  
The fourth reason of the direction, is from the happy close of the course of the godly, and the certain perdition of the wicked; Whence learn, 1. The Lord gives so many remarkable instances of the comfortable departure of the godly out of this life, as may give assurance of the dying of all the upright in God's favour: Mark the upright man, for the end of that man is peace. 2. Whether men be witnesses or not of the departure of the wicked, one and all of them die in a desperate condition; they are deprived of heaven and earth, and perish soul and body at the expiring of their breath: Transgressors shall be destroyed together; the end of the wicked shall be cut off.  
Ver. 39 But the salvation of the righteous is of the LORD; he is their strength in the time of trouble.  
40. And the LORD shall help them and deliver them; he shall deliver them from the wicked, and save them because they trust in him.  
The last reason to move men to wait on God, is from his care of the godly. Whence learn, 1. How hard soever the condition of the godly be, the Lord hath ways of his own to preserve and save them; yea the Lord is resolved, and hath passed his word that he will save them: The salvation of the righteous is of the Lord. 2. So long as God is pleased to let righteous men's trouble continue, he will now and then comfort them, and will enable them to their trouble, when comfort is suspended: He is their strength in time of trouble. 3. When the godly in their trouble feel their own wants and weakness, he will furnish what in them is lacking, till the delivery come; The Lord shall help them, and deliver them. 4. Albeit many be the troubles of the godly, especially from their wicked persecuters; yet by faith in God they shall keep their conscience clean: Their cause they maintain whole, and shall have their souls safe, do what their persecuters can; He shall deliver them from the wicked, and save them because they trust in him.   

PSAL. XXXVIII. A Psalm of David, to bring in remembrance.  
In this Psalm David in trouble both of soul and body, as an example of the hardest exercises that Christ's followers can fall into; First, prayeth for the mitigation of his trouble, and removal of wrath, vers. 1. And secondly, layeth out this sense of the trouble which he felt immediately from God, vers. 2, 3, 4, 5, 6, 7, 8. Thirdly, having put up his confused desires to God, for prayers, in the sense of his inability to express himself, vers. 9, 10. He lays out his sense of the grief and troubles which he felt from men, and endured with great patience, vers. 11, 12, 13, 14. Fourthly, he sets down the wrestling he had in prayer to God, because of his persecution by his adversaries, vers. 15, 16, 17, 18, 19, 20. And closeth the Psalm, not having gotten comfort for the time, vers. 21, 22.  
FRom the Inscription; learn, that exercises of conscience, the more heavy they have been, the more should they be remembered, and the passages thereof more carefully marked; when the sense thereof is most fresh, lest they pass without the fruit which may be had of them after delivery: for thus much are we taught by the Inscription of this Psalm, wherein it is entitled: A Psalm of David, to bring to remembrance.  Ver. 1. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure: 
FRom his prayer for mitigation of trouble and removal of wrath; learn, 1. It is consistent with Gods Fatherly love, and our Sonship, to taste of Fatherly wrath against our sins, as this place proveth. 2. Albeit it is not lawful for us to follow our natural desires in prayer, or to seek to be free of chastisement; yet may we seek mitigation of trouble, and tempering of our cup, so as we may digest it, and we may pray for the removal of Fatherly wrath also; Rebuke me not in thy wrath, nor chasten me in thy hot displeasure.  
Ver. 2. For thine arrows stick fast in me: and thine hand presseth me sore.  
3. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin.  
4. For mine iniquities are gone over mine head; as an heavy burden, they are too heavy for me.  
5. My wounds stink and are corrupt, because of my foolishness.  
6. I am troubled, I am bowed down greatly: I go mourning all the day long.  
7. For my loins are filled with a loathsome disease: and there is no soundness in my flesh.  
8 I am feeble and sore broken, I have roared by reason of the disquietness of my heart.  
He giveth the reason of his prayer from his pitiful case both in soul and body. Whence learn, 1. When it pleaseth the Lord to make his children sensible of their sins, and of his dreadful justice; he can make the tokens of his displeasure against sin piercing sharp, and pressing heavy: Thy arrows stick fast in me, and thy hand presseth me sore. 2. Although the Lord should set us as a mark to shoot at, and lay the heaviest load of judgements on us for our sins; yet we must not seek the ease thereof, nor can we have ease from them, save by coming to God himself, to bemoan our misery, as this example teacheth us. 3. As the sense of trouble on our body, or any way else will waken the conscience of sin; so the conscience of sin, and feeling of wrath due for our sin, will make no small alteration on our very bodies: There is no soundness in my flesh, because of thine anger, nor rest in my bones because of my sin. One sin will waken the memory of more sins, till they present themselves as an innumerable army; My iniquities are gone over my head. 5. How light soever sin may seem when it is committed, it will be found insupportably heavy, when God pursues for it: As an heavy burden, they are too heavy for me. 6. When the Lord doth smite the conscience for sin, the rod will not fail to make a wound, which shall have need of the cure of the Physician, according to the bruise made by his hand, or deep piercing of his arrows; for after arrows and pressing hand, he mentions wounds more than one. 7. When a wounded spirit is not timeously by a right cure bound up and healed, the wounds do grow the longer the worse; the longer, the more guiltiness, filthiness and perplexity of spirit doth grow: My wounds do stink and are corrupt. 8. As through our inconsideration of our duty, and danger of sinning we fall actually in sin, and do draw upon ourselves wrath: So by our inconsideration of the right remedy, we augment that measure of both: My wounds stink and are corrupt, because of my foolishness. 9 So long as the conscience of sin and sense of wrath kept on thereby do last, the man's wit and his courage, and his countenance and his joy are smitten, both before God and men: I am troubled, I am bowed down greatly, I go mourning all the day long. 10. To add to the pace, and to make the sense of sin more bitter, the Lord can lay his hand on the body, and make the loathsomeness of the sickness resemble the loathsomeness of the sin which drew it on, and to speak unto the conscience in its own language, the cause why it is sent unto him: For my loins are filled with a loathsome disease; and there is no soundness in my flesh. 11. A wounded spirit will dash and beaten down the stoutest heart it can meet with, I am feeble and sore broken. 12. If the Lord pursue a man's conscience for sin, and intimate his displeasure against him, and continue this exercise for any time; it will pass the man's power to hide or smother his grief, or hold in the expressions thereof: I have roared b● reason of the disquietness of my heart.  
Ver. 9 Lord, all my desire is before thee; and my groaning is not hid from thee.  
10. My heart panteth, my strength faileth me; as for the light of mine eyes, it also is gone from me.  
In the third place, that he may bring forth the trouble which he suffered from men, and his patience towards them, he presenteth his heart to God, as it was full of confused desires, in stead of explicit prayers, being now unable to express himself more largely▪ Whence learn, 1. As sin causeth wrath, and wrath sore 〈◊〉 and sorrow; so these evils looked upon, should waken desires to have them removed, and send us to seek the true remedy 〈◊〉 in God, as here doth the Psalmist. 2. As desires and 〈◊〉 if they be presented to God, have their own speech, which we cannot express in time of our confusions; so should we 〈◊〉 of them, not as of vanishing expressions of nature, but as prayers stirred up by God, and standing before him till they receive their answer; Lord, all my desire is before thee. 3. It is not wrestling with trouble within ourselves, nor venting our grief as natural men, which can give us ease, but pouring out one heart before the Lord which must do it: All my desire is before thee. 4. The strength of faith in the godly is not so great, as to swallow up all infirmities; but so great as to wrestle with them, and confess them to God, who useth to supply his own with his strength & wise direction, when their own strength is evacuate, and the man is before God humbled: For here even David's heart panteth and his strength faileth him, and the light of his eyes is gone from him; not so much in regard of the body's decay, as in his spiritual condition, expressed in bodily terms; and thus much for the troubles, which he felt immediately from God's hand.  
Ver. 11. My lovers and my friends stand aloof from my sore: and my kinsmen stand afar off.  
12 They also that seek after my life, lay snares for me: and they that seek my hurt, speak mischievous things, and imagine deceits all the day long.  
13 But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.  
14 Thus I was as a man that heareth not, and in whose mouth are no reproofs.  
From the troubles which he felt from men; Learn, 1. A wounded spirit is a disease which the natural man hath no skill of, nor will to meddle with; but flieth from it, as from a plague or pest; My lovers and my friends stand aloof from my sore. 2. In time of sad affliction and narrow trial of our faith, natural bonds between us and our kinsfolk, will shrink and fail us, so as we shall have little comfort in the earth; My kinsman stand afar off. 3. In time of sad exercises and hard trials, as friends may fail, so enemies may make head; and by craft and cruelty, by slanders and cunning policy, open enmity and secret plotting may conspire against a man's fame, good cause and life, They also that seek after my life, lay snares for me; and they that seek my hurt, speak mischievous things, and imagine deceits all the day long. 4. The more emptied, afflicted, disconsolate, forsaken of friends, pursued by foes a man be; if he go to God for reconciliation and relief, he hath ground of hope to be helped, and to have God engaged to him so much the more; for here David maketh this use of all his troubles, he layeth all out before God. 5. It is possible, yea and ofttimes cometh to pass, that the godly have so many lies made of them, calumnies and slanders devised and vented against them by so many mouths, that they are not able to follow them, or to answer and refute them, but are forced to misken them, and in patience hold themselves quiet till God make matters clear for them: But I as a deaf man heard not, and as a dumb man opened not my mouth. 6. When the godly overloaden with multitude of calumnies, and the multitude of enemies backing them, do sit down in patient silence, nor seeing to what purpose they speak: They are taken readily as guilty, or as such who cannot refute the thing which is alleged of them, or maintain the truth which they profess, and this is an addition unto all the rest of their trouble; As David importeth, saying: Thus was I as a man that heareth not, and in whose mouth are no reproofs.  
Ver. 15 For in thee, O Lord, do I hope: thou wilt hear, O Lord my God.  
16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.  
17. For I am ready to halt, and my sorrow is continually before me.  
18 For I will declare mine iniquity; I will be sorry for my sin.  
19 But mine enemies are lively, and they are strong: and they that hate me wrongfully, are multiplied.  
20 They also that tender evil for good, are mine adversaries; because I follow the thing that good is.  
In the fourth place he setteth down his wrestling against his persecuters, seeking to destroy both him and his righteous cause, Hence learn, 1. It is a sore and high degree of the trial of the godly, when at one time God pursueth for sin, and friends withdraw from them in the duties of humanity, and persecuters are likely to destroy their lives, and withal do suppress Religion in their person by this means; and yet this hath been the case of many of God's children, and may be also, as this example teacheth us; yea, also our Lord Jesus, his condition was like this, when he suffered for our sins. 2. Sore trials cannot be born without holding fast the gripe of the Covenant of Grace; for this fixeth faith, and strengthens hope, and furnisheth patience in greatest troubles; for David rendereth this reason, for his bearing patiently his foresaid hard condition: In thee, O Lord, do I hope; Thou wilt hear, O Lord, my God. 3. If the Covenant be holden fast, whereby we may warrantably call God our God; we may be as it were, surety to ourselves for a good answer from God; Thou wilt hear me, O Lord my God. 4. When the enemies of the godly in their righteous cause, are ready to triumph over the godly and their cause, and the godly are like to be discouraged, if the Lord help not; then the godly may be sure the Lord will hear and help: For David giveth this for a reason of his persuasion, that God would hear him, ver. 15. because the enemies otherways would triumph, and he be made to halt, and turn off the way, vers. 16, 17. for in this the Lords glory is interested. 5. When the outward prosperous condition of the godly is changed, and their feet slip, and the hand of the Lord lieth on sore without relaxation, even they of strong faith are ready to be discouraged and faint; so weak are we in faith when a hard trial cometh: For, When the enemy magnified himself against David; When his feet slipped, when his sorrow was continually before him; He confesseth he was ready to halt; To warn the godly, that they might guard against this tentation. 6 To keep ourselves from fretting under trouble, it is expedient that we compare our sins with Gods fatherly chastisements of us, and that we take course for remission of our sin, and turn● the sorrow raised by affliction into godly sorrow for sin; for this David resolved in his distress, I will declare mine iniquity, I will be sorry for my sin. 7. The Lord so disposeth of the outward condition of the godly and the wicked in this life, that the godly ofttimes have the mourning part, and the wicked the rejoicing part, and that so much the more as they see the head of the godly is born down: I will be sorry for my sin, but mine enemies are lively and strong. 8. As it is a matter of grief to see the affliction of the godly growing, and the enemies growing in joy, and strength, and number; so it is a matter of comfort, that the enemies of the godly are enemies without a just cause given to them: They that hate me wrongfully, are multiplied. 9 We must not leave off the doing of what God requireth at our hands, albeit we should have the hatred of the world; for David followed that which was good, albeit his adversaries for that very cause did render to him evil for good.  
Ver. 21. Forsake me not, O Lord; O my God, be not far from me.  
22 Make haste to help me, O Lord my salvation.  
He closeth the Psalm with prayer, laying all his weight on the Covenant, not having gotten comfort for the time. Whence learn, 1. We must not limit the Lord to give us comfort and deliverance, when we think we have greatest need of it, but must leave our prayer at his feet, as the Prophet doth. 2. The believer must be so wary to lean unto sense, that he must hold the gripes of faith not only when he misseth sense of comfort, but also when God's dispensation toward him, and his sense thereof doth seem to speak most contrary to faith: Forsake me not, O Lord; be not far from me: Make haste to help me, saith David's Faith, when his sense speaketh what his prayer here importeth, that is, present perdition. 3. The bond of the Covenant of Grace is able to bear the weight of the believers most heavy burden, and by virtue of it, he may lay claim unto God, as his own God, and lay claim also unto salvation in him; for notwithstanding of all the troubles and tentations laid forth in this Psalm, the Believer sustaineth all on this ground; O my God, O Lord my salvation; And here is the victory of Faith.   

PSAL. XXXIX. To the chief Musician, even to Jeduthun, A Psalm of David.  
Another such like hard exercise as in the former Psalm, wherein David acknowledgeth his infirmity in a passionate expression, when he was in trouble, ver. 1, 2, 3, 4. Secondly he recovered and comforted himself, ver. 5, 6, 7. Thirdly, what was his prayer in this exercise, ver. 8, 9, 10, 11, 12, 13.  
Ver. 1. I Said, I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle▪ while the wicked is before me.  
2. I was dumb with silence, I held my peace, even from good, and my sorrow was stirred.  
3 My heart was hot within me, while I was musing the fire burned; then spoke I with my tongue.  
4 LORD, make me to know mine end, and the measure of my days, what it is: that I may know how frail I am.  
THe Prophet for fear of impatient expression in his trouble, resolved to keep silence in the audience of the wicked, but was not able to keep in his passionate wishing for death. Whence learn, 1. As it is the Lords will that we should have the infirmities of the Saints registered unto us for our edification, as well as their virtues: So it is his will, that when the confession of our infirmity may profit others, we should not spare to let it be known, as this passage teacheth us. 2. Conscience of our weakness, and of the unruliness of our tongues, ready to break forth in the time of tentation, should make us take better heed to ourselves, and to watch over our speeches: I said, I will take heed to my ways, that I sin not with my tongue. 3. Because the wicked may take advantage of the godlies miscarrying in time of their trouble, it is needful to watch the more over our behaviour and words in their presence: I will keep my mouth with a bridle, while they are before me. 4. When we are about to keep in our corruptions, and amend our own faults by our own way of it, by our wisdom, our strength, our resolutions, we do not eschew the evil we would eschew, and we also fall in a fault we were not aware of, as here in stead of praying to God to direct one part of his speech after another, that he might speak prudently in the audience of the wicked, he did not speak at all, he did not speak that which he might, and should have spoken: I was dumb with silence, I held my peace even from good. 5. When grief is not rightly vented but suppressed, it is not thereby assuaged but increased rather: I held my peace, and my sorrow was stirred. 6. The power of sinful nature, and enraged passions is such, that even when they are opposed by reason of strength of grace in us, they may easily overpower us, except God put to his hand to help us in the conflict; My heart was hot within me: while I was musing the fire burned: then spoke I with my tongue. 7. It is a natural evil in man when he is overcome by trouble in this life, to wish for death, looking to be in a better condition by the change; As the sick man looketh for ease by changing of his bed, and here ver. 4. we have the example of it. 8. The shortness of this life is a mitigation of the troubles thereof unto the godly, and the fear that life should continue longer than the afflicted man would, augmenteth the trouble; and this is the fountain of this passionate and curious wish: Lord make me to know mine end, and the measure of my days what it is: that I may know how frail I am.  
Ver. 5. Behold thou hast made my days as an hand-breadth, and mine age is as nothing before thee; verily every man at his best state is altogether vanity. Selah.  
6 Surely every man walketh in a vain show: surely they are disquieted in vain; he heapeth up riches, and knoweth not who shall gather them.  
7. And now, Lord, what wait I for? my hope is in thee.  
In the second place, not being answered in this curious question, but secretly checked for his impatient wish, he contents himself with the known truth, That this present life is but short how long soever it shall last, and resolveth to wait on God's time patiently. Whence learn, 1. For tempering our condition whatsoever it be, it should suffice us to know, that whether we be in prosperity or adversity, our time in this life is but short: Thou hast made my days as an hand-breadth, and mine age is as nothing before thee. 2. Not in prosperity, but in adversity, is the uncertainty, weakness, emptiness, and vanity of prosperity, and things temporal well seen; for in troubles says David, Verily every man at his best state is altogether vanity. 3. Whatsoever seemeth excellent in the eyes of natural men in this world is but the shadow of what it seemeth; health, strength, prosperity, riches, pleasure, honour, dominion, power, authority are but the shadows of things so named; Every man walketh in a vain show. 4. Too much care and anxiety about things of this life, is a sickness and folly, Surely, they are disquieted in vain. 5. Experience putteth a deep stamp of the truth upon a man's mind, and causes him to set his subscription unto it without hesitation, Verily, surely, surely, is the seal of this truth here delivered after his experience. 6. The too much care which men take to gather riches, this toiling and travelling, this spending of body, of wit and time, this frowning on some, and fawning on others, this pleading and fight with some, and flattering of others, with the rest of other shifts by which men use to gather riches, (which they must leave behind them, and do not know to whom) is a point of great folly and vanity in men; He heaps up riches, and knoweth not who shall gather them. 7. The right use of the perceived vanity of all things under the Sun, is, that we should be sent by that consideration unto God to rest on him; And now, Lord, what wait I for? 8. That which God hath promised in the life to come, is only satisfactory and able to quiet a man's mind, and make him patiently wait on God in all his trouble; What wait I for? my hope is in thee.  
Ver. 8. Deliver me from all my transgressions; make me not the reproach of the foolish.  
9 I was dumb, I opened not my mouth; because thou didst it.  
10. Remove thy stroke away from me, I am consumed by the blow of thine hand.  
11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely, every man is vanity. Selah.  
12. Hear my prayer, O LORD, and give ear unto my cry: hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.  
13. O spare me, that I may recover strength; before I go hence, and be no more.  
In the third place, he prayeth to be freed from his sins▪ and the sense of God's wrath, using sundry reasons to help his faith. Whence learn, 1. Seeing sin doth plunge us in all perplexities, and bringeth trouble after trouble upon us; the best cure of our trouble, is to seek pardon for our sins; Deliver me from all my transgressions. 2. The ungodly are fools, let them seem to themselves and others what they please; for all their way and work is to make themselves miserable; therefore doth the Scripture call them foolish. 3. That the wicked get no advantage of us so as by troubling of us to drive us from the profession of righteousness, for which they do persecute us, should be the main care of every Believer under persecution: For this is David's prayer, Make me not the reproach of the foolish. 4. It is usual to us to see our duty after we have sinned, better than before; for, after experience of his falling, he resolveth it is his duty not to speak an impatient word, but to be silent, and not open his mouth, to wit, impatiently. 5. The consideration of God for our party, with whom we have to do in trouble, should humble us, and make us quiet; David saith, he should not have opened his mouth, Because thou Lord didst it. 6. Prayer for removing the tokens of God's displeasure, especially after prayer for remission of sins, is not contrary to patience and silen● submission under God's hand; for he prayeth also, Remove away thy stroke from me. 7. When we feel the Lords hand heavy upon us, we may bemoan ourselves to him with submission to his will, for he pitieth us, and will lay no more on us than we are able to bear, I am consumed by the blow of thy hand. 8. The stoutest and strongest courage will soon be brought down by trouble of conscience; when God entereth in judgement with him, man falls down: When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely, every man is vanity. 9 When God seemeth to refuse to hear prayer, true faith will follow God with more fervent prayer, and crying, and tears, and not leave God without a good answer: Hear my prayer, O Lord; give ear unto my cry, hold not thy peace at my tears. 10. The more our hearts be alienated from this world, and conversant with God by faith; the more we miss our country, our parents, our kinsmen on earth, and have our conversation in heaven, the more we may be assured that God shall avow himself to be our God: I am a stranger and a sojourner with thee. 11. Entering ourselves heirs unto the godly, who lived before us in their estrangements from the world, and seeking after heaven, intitleth us unto their comforts also; I am a sojourner, as all my fathers. 12. It is an usual tentation unto the godly in their trouble, that they shall never be relieved out of it in this life; O spare me before I go hence. 13. The godly may pray for a little breathing before death with submission, that they may the more quietly render up their spitits to God: Spare me, that I may recover strength before I go hence and be no more. 14. If the Lord do not harken to us when we would, let us leave our petition beside him till he answer it, as here the Prophet doth.   

PSAL. XL. To the chief Musician, A Psalm of David.  
David as a type of Christ in the whole Psalm, and as an example of the exercise of the godly, giveth thanks for the experience of Gods delivering of him out of a notable trouble, verse 1, 2, 3, 4. In the second place, he is led on in his thanksgiving to praise God for the great work of Redemption by Christ the Son of God coming into the world, which is the fountain of all other mercies to the Saints, verse 5, 6, 7.8. In the third place, David in type, and Christ in the accomplishment, giving account of his prophetical office, intercedeth and prayeth for the evidence of God's favour to himself personally and mystically considered, vers. 9, 10, 11, 12, 13. and for disappointment of his enemies, vers. 14, 15. and for the comfort of all the godly beholding his exercise and his delivery which he confidently doth expect, vers. 16, 17.  
Ver. 1. I Waited patiently for the LORD, and he inclined unto me, and heard my cry.  
2. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.  
3. And he hath put a new Song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord.  
4. Blessed is the man that maketh the Lord his trust: and respecteth not the proud, nor such as turn aside to lies.  
In his thanksgiving, Learn, 1. As the Lord of set purpose delayeth to answer the prayer of his own, and suspendeth to help them out of trouble for a time, that he may try and train their faith to a better measure; so the believer must resolve to wait on patiently, I waited patiently for the Lord. 2. Albeit waiting for the time is joined with languour and grief, yet the remembrance of it is sweet, and it wants not a blessing following it, I waited, and he inclined to me, and heard my cry. 3. The godly may be brought in their trouble to as desperate like condition, as a man fallen in a horrible deep and dark pit, sinking in miry clay, out of which there is no appearance of relief: in which case as the greatness of the danger commendeth the faith of him that calleth upon God, and waiteth for him; So doth it commend God's wisdom, power, goodness and faithfulness in delivering the patient waiter. To this end saith the Psalmist, He brought me out of an horrible pit, and out of the miry clay. 4. The man who dependeth on the Lord when he is delivered out of trouble, is not left to himself, but the Lords care attendeth him to guide him after his delivery; He brought me out of the miry clay, and set my feet upon a rock, and established my goings. 5. As it is a part of our duty to glorify God after every mercy, and in a special manner when the mercy is very notable: So it is a new gift of God to enable a man to give thanks, and praise for the mercy received; therefore it is put for a point of thanksgiving, He hath put a new song in my mouth. 6. As the experience of God's mercy to one who is in Covenant with God, is the encouragement of all believers: so should it be the common matter of praise unto God from them all, therefore doth he call the praises which he did sing, The praises of our God. 7. The right observation of God's mercy to his children, especially when he will show himself eminently, is able to strike a man with much awe and reverence of God, who is fearful, even in his praises; Many shall hear and fear. 8. Then do we make right observation of God's mercy to his children, when thereby we encourage ourselves to look for the like mercy, when we call for it in our need; Many shall hear and fear, and trust in the Lord. 9 As the preciousness of faith is not seen in the time of trial, so well as after the victory; so the fruit of it when it is seen is no lesle than true blessedness: Blessed is the man who maketh the Lord his trust. 10. All true believers are humble towards God, and of a high spirit against whatsoever cometh in competition with him, and will despise every man's way who regardeth not him: So the mis-believer is proud toward God and his truth, but a base subject of his own spirit, and to lying vanities; for the believer here is opposed to the proud, and to such as turn aside to lies.  Ver. 5. Many, O Lord my God, are thy wonderful works, which thou hast done, and thy thoughts, which are to us-ward; they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. 
In the second place he is led up to the consideration of God's wonderful care and providence about men, and in special to the work of Redemption by Christ's coming into the world. Whence learn, 1. One of the Lords wonderful works of providence well meditated upon, may and should lead us to the consideration of many other his works of that kind, Many, O Lord my God, are thy wonderful works, which thou hast done. 2. The works of God's providence about us should lead us up to the counsel of God, to behold his care of us, his mind and purpose to us-ward, who are brought into Covenant with him, for confirming of our faith in him; Many, O Lord my God, are thy thoughts which are to us-ward. 3. Albeit the Lords deep thoughts and works of wonder about his own people, be unspeakable, unsearchable, and innumerable, yet must we not cease to look upon them, and speak of them in heap when we cannot attain to them in tale, They cannot be reckoned up in order to thee: If I should declare and speak of them, they are more than can be numbered.  
Ver. 6. Sacrifice and offering thou didst not desire, mine ears hast thou opened; burnt-offering and sin-offering hast thou not required.  
7. Then said I, Lo, I come: in the volume of the book it is written of me.  
8. I delight to do thy will, O my God: yea, thy Law is within my heart.  
He condescends upon a particular which did overcome his declaration and searching, to wit, the Covenant of Redemption between the Father and the Son coming into the world, some articles whereof he toucheth, as they are rehearsed by the Son speaking here by his Spirit. Whence learn, 1. The work of Redemption by Christ, the Covenant betwixt the Father and the Son about our Redemption, the incarnation of the Son of God, and the course of the salvation of the redeemed, is one of the most wonderful things that ever was heard tell of, wherein so many wonderful works of God, so many wonderful thoughts of God about us do concur, that they can neither be declared nor numbered, nor set in order: for this work here touched is set down for an instance of what was said in the former verse; now that this is spoken by Christ, the Apostle, Heb 10.5, 6. etc. doth show unto us. 2. Albeit sacrifices & oblations were appointed to be offered before Christ came yet were they not acceptable in themselves, but in respect of the sacrifice of Christ signified by them; not they, but Christ signified by them could take away sin, Sacrifices & offerings thou didst not desire, burnt-offerings and sin-offerings thou didst not require, to wit, for any worth in themselves, or by way of real satisfaction for sin. 3. The ceremonial law was not to remain, but to be taken away when Christ came to offer himself, who was foreshadowed by the sacrifices and Levitical ordinances; for, Sacrifices and oblations thou didst not desire, but mine ears thou hast opened▪ which presupposeth thou hast form a body unto me, as the Apostle, Heb. 10.5. doth show; and so the rejecting of the ceremonies, is at the incarnation, or at the forming of the body of Christ, and bringing the Son into the world. 4. The Son of God incarnate becomes voluntarily, a very capable, discreet, ready and obedient servant to the Father for us: Mine ears hast thou opened, to wit, for receiving of every command; or mine ears hast thou boared, as the servants ears were boared under the Law, when he choosed to stay still with his master in service, Exod. 21.5. 5. By offering of burnt-offering God was not satisfied for sin, but only by Christ's coming and offering himself a sacrifice once for all, Burnt-offering and sin-offering hast thou not required; Then said I, Lo, I come, saith Christ. 6. Both in the book of God's eternal decrees, and in the book of holy Scripture, this way of taking away the sins of men was established, as the only way to effect it; for that the seed of the woman by his suffering should bruise the head of the Serpent was foretold by God, Gen. 3.15. and Christ was the Lamb slain in the representative sacrifices from the beginning of the world; In the volume of thy book it is written of me. 7. Jesus Christ God incarnate is in Covenant with God the Father, that believers may be in Covenant with God by this means also, therefore doth he call him, O my God: as our Lord, job. 20.17. saith I ascend to my Father and your Father, to my God and you● God. 8. All Christ's sufferings and service done in our name for us, was most willingly and heartily undertaken and discharged by Christ, I delight to do thy will, that is, as the Apostle▪ Heb. 10.10. doth expound, it to perform whatever might sanctify us throughout for ever. 4. The way of our redemption by Christ's doing and suffering for us, is Gods own device, his very will and pleasure; and the obedience of Christ unto the very death of the cro●● done in our name unto the Father, hath pleased the Father fully▪ I delight to do thy will, O my God. 10. The Son of God incarnate was perfectly holy, so as he could answer to the law completely, and give account of it to the Father; yea thy law is within my heart: That these words may be applied to David, and made use of by every believer in their own degree and measure, there is no question: but that they are principally and in the main intention to be applied to Christ speaking of himself, the matter itself doth evidence; for who but he can ascribe to himself the accomplishing of what the typical sacrifices foreshadowed? who but ●e could satisfy for sin, which the sacrifices could not? Again, the Apostle Paul Heb. 10.5, 6, etc. doth clear the matter so, as 〈◊〉 ground of doubting is left. In all the Psalm, le● David be as the shadow, but let Christ be the substance.  
Ver. 9 I have preached righteousness in the great Congregation: lo, I have not refrained my lips, O Lord thou knowest.  
10. I have not hid thy righteousness within my heart▪ I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness, and thy truth from the great Congregation.  
In the third place, as Christ hath given an account of the execution of his Priestly Office, in expiation of sin; so here he giveth account of his Prophetical office, to make way for his intercession. Whence learn, 1. Christ did not only undertake to suffer for expiation of our sins, but also he undertook to apply to his people, by preaching, the fruits of his sufferings, for their righteousness and salvation, for justifying, sanctifying, and saving the redeemed; I have preached righteousness in the great congregation. 2. The way appointed for application of the grace purchased to the redeemed, is preaching; I have preached righteousness in the great Congregation, in the visible Church, and in all confluences of the redeemed where opportunity is offered. 3. As Christ did not conceal what might save souls, but did communicate it carefully; so should they who are trusted by him to preach without fear sincerely, as they will be able to answer God, proclaim it, I have not refrained my lips, O Lord, thou knowest. 4. The true way of justification of sinners by faith, is a Jewel so precious and necessary for poor souls, that it should not be concealed, I have not hid thy righteousness within my heart. 5. One Sermon on this subject is not sufficient, it is necessary to make this mystery plain, how by faith in Christ the man that flieth to him is justified from his sins, and saved according to the Covenant passed between the suffering Mediator and God the faithful promiser to justify and save by his own way, I have declared thy faithfulness and thy salvation. 6. The way of righteousness and salvation purchased unto believers by Jesus Christ, is very solid and complete; for first, this way of forgiving sins unto us, because of the satisfaction made by Christ for us in his obedience unto the Father, even unto the death of the Cross, is of Gods own devising, and his free-gift; therefore as it is called the righteousness of God, Rom. 3.21, 22. So here it is called God's righteousness. O Lord, I have not hid thy righteousness. And the salvation or eternal life annexed unto this imputed and gifted righteousness bestowed upon the embracer of it, is also of Gods devising, & his free-gift; therefore it is also called his salvation, I have declared thy salvation. Next the certainty and ground of the believers assurance that this righteousness and salvation is made fast unto him, is the truth of God, and faithfulness of God, obliging himself to make good this way of justfication and salvation by the Covenant of redemption made between the Father and the Son our Mediator, as in the promises of the Covenant of grace is set down in Scripture, which can no more disappoint the believer, than the truth and faithfulness of God can fail, I have declared thy faithfulness and thy salvation. And last of all, the fountain, spring and rise, and unchangeable ground of righteousness and salvation purchased by the redemption made by Jesus Christ, and applied to us by faith in him, is the mere good will and pleasure of God, the free grace, the free love and bounty of God, without any deserving of the redeemed; I have not concealed thy loving kindness, and thy truth from the great Congregation; This indeed is a solid ground. 7. The plain preaching, declaration, and manifestation of this Gospel with the grounds thereof, is able by the blessing of God to persuade a trembling soul to lay itself over upon Jesus Christ, and to rest upon the unchangeable truth and kindness of God offered to every poor humble sinner, without exception; for the preaching of these things, not refraining of the lips, not hiding of this precious and saving truth, the declaration and not concealing of it, is given up here for the sufficiency of means, to apply the purchased righteousness and salvation by Christ to the redeemed; and this execution of Christ's Prophetical Office hath been faithfully performed by him, not only in his personal preaching in the days of his flesh, but also in his Ministers both before his incarnation and since, which also shall be continued from generation, to generation, to the end of the world, maugre all opposition; for Christ shall be able to make no lesle perfect account of his other Offices then of the Kingly Office, when he shall give up the Kingdom to his Father. 8. What may concern David here as the type of Christ, or as one of the servants of Christ, we take it up in one word, which is this: The more faithful Preachers be to declare the Gospel to the salvation of souls, the more confidence and comfort shall the testimony of their conscience afford to them in the day of their trouble, when they come before God; as the Prophet here by experience findeth.  
Ver. 11. Withhold not thou thy tender mercies from me, O LORD: let thy loving kindness, and thy truth continually preserve me.  
12. For innumerable evils have compassed me about, mine iniquities have taken hold upon me; so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me.  
13. Be pleased O LORD, to deliver me: O LORD make haste to help me.  
Christ having given account of his performances, of what was undertaken, intercedeth for the promised mercies to his Mystical body and to himself, as standing in the room of the ransomed; wherein David as the type of Christ, and as a member of Christ's mystical body, hath his own place. Whence learn, 1. Because the price of Redemption is holden here as fully paid, and nothing is left unpayed by Christ; therefore the application of the purchased mercy must be granted; for Christ, here speaking, having declared his performance of his part of the Covenant, from ver. 6. to ver. 11. doth now require the performance of promised kindness and mercy to him and his mystical body, saying, Withhold not thy tender mercies from me, O Lord: let thy loving kindness, and thy truth continually preserve me; and this is a standing petition of the Mediator, in favour of his afflicted mystical body in all generations. 2. The unchangableness of God's loving kindness, and truth of promises made in his Covenant, is a solid ground of assurance that the Lord will not withhold his tender mercies from the afflicted believer; for upon this ground do the parts of his petition run; Withhold not thy tender mercies from me, and let kindness and truth continually preserve me. 3. Albeit the troubles which are inflicted, be drawn on by sin, and be the effects of just wrath for sin, yet are they also the object of tender mercies, when the afflicted do present both their troubles & their sins, which deserved them before God's merciful eye; for here a reason of hoping for tender mercy▪ is brought from both trouble and sin lying on, for innumerable evils have compassed me about, and mine iniquities have taken hold on me. 4. By virtue of the intercession of Christ, every believer may take up the same supplication in Christ's name, and present it in his own behalf unto God, in the time of trouble and necessity; for as David might make this use of it, as one of the members of the mystical body: so may all the rest of believers also; because Christ the Mediator doth own all the sins of all his redeemed ones as his own, as made his by consent to have them imputed unto him, and hath born the punishment thereof so much as may and doth satisfy justice for them. Therefore Christ in the behalf of his redeemed ones, and every believer in Christ for that respect may expect continual preservation by the loving kindness and truth of God laid in pawn for it by the Covenant, when they have recourse to God in the time when trouble and guiltiness doth both set on at once; for the reason of the prayer is so conceived, as it may fit both the Mediator interceding for his mystical body, and every wearied soul also who is fled to God through Christ by faith in him, that he may find his outgate and deliverance in, with, and for Christ, Let thy loving kindness and truth continually preserve me; for innumerable evils have compassed me about, mine iniquities have taken hold on me. 6. Nothing can so empty a man, and lay him low, and fill him with confusion of face, as his sin pursuing him; Mine iniquities have taken hold upon me, so that I am not able to look up. 7. When all that is a man's own, as natural strength, wit, or courage doth fail; yet God doth not fail and faith doth not fail; For here when it is come to this, my heart faileth me, Faith stands up, and in prayer pleadeth for mercy and kindness upon this very reason, because the heart doth fail. 8. As the straight is great, and the burden heavy, and the creature weak: so is the delivery and help near at hand, Be pleased, O Lord, to deliver me: O Lord, make haste to help me.  
Ver. 14. Let them be ashamed and confounded together that seek after my soul to destroy it: let them be driven backward and put to shame, that wish me evil.  
15 Let them be desolate for a reward of their shame that say unto me, Aha, aha!  
From this part of his prayer, which is against his enemies: Learn, 1. As the Lord for the intercession of Christ, will not fail to help his people in trouble; so will he not miss to disappoint, and bring mischief upon the enemies of his people, how many and how strong soever they be; Let them be confounded together and ashamed that seek after my soul to destroy it. 2. Not only the open persecuters of the godly, but all their ill willers and unfriends, who could be content to see evil come upon God's Church, shall be punished with the open adversaries; They shall be driven backward and put to shame that wish them evil. 3. The mocking of the godly and putting them to shame, is the shame indeed of the mockers, and not of the godly, upon whom in their suffeings the Spirit of glory doth rest, and therefore shall the wicked scorners bear their own shame and their punishment; Let them be desolate for a reward of their shame, that say unto me, Aha, aha!  
Ver. 16. Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation, say continually, The LORD be magnified.  
17. But I am poor and needy, yet the Lord thinketh upon me: thou art my help and my deliverer, make no tarrying, O my God.  
From this prayer that the rest of the godly may have comfort by his delivery, which delivery he doth confidently expect; Learn, 1. As every mercy to every believer giveth a proof of God's readiness to show the like mercy to all believers, when they stand in need; so should every mercy shown to any of the number, being known to the rest, be made the matter and occasion of magnifying the Lord, Let all those that seek thee rejoice and be glad in thee. 2. The godly whose property it is to be partakers of the affliction of Christ with others, and to seek God, and to wait for the Lords way of delivery, and do love the safety of his people, shall have reason to rejoice and praise God continually for new evidences of his mercy to his own; Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation, say continually, The Lord be magnified. 3. It is an usual condition of the godly, before they be delivered out of any difficulties, to be made once sensible of their own weakness, emptiness, and necessities; as here, I am poor and needy. 4. It is an ordinary exercise of the afflicted, to be despised of the world, and contemned; and this also is a tentation to move them to mistake their own condition before God; for so doth the Psalmist propound the matter before God; But (saith he) I am poor and needy. 5. Whatsoever the world or sense and false suggestions do say of the afflicted, yet faith gives ground of assurance that our base and mean condition is so far from making us loathsome to God, that by the contrary the lower we are brought, the more we are in his heart and estimation; Yet the Lord thinketh upon me; and Gods respecting of us, may easily make up our loss of respect among men. 6. When the believer hath fastened his faith, he may expect shortly his relief, Thou art my help and my deliverer, saith he, and then make no tarrying, O my God.   

PSAL. XLI. To the chief Musician, A Psalm of David.  
David as a Type of Christ, and one of his afflicted followers, after prayer comforteth himself against the uncharitable judgement, which the wicked had of him in his affliction, ver. 1, 2, 3, 4. In the second place, he complaineth of his enemies cursed disposition against him, and prayeth to be delivered out of his trouble, ver. 5, 6, 7, 8, 9, 10 In the third place, he is answered comfortably, and praiseth God for it, ver. 11, 12, 13.  
Ver. 1. BLessed is he that considereth the poor: the Lord will deliver him in time of trouble.  
2. The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies.  
3. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.  
4. I said, Lord, be merciful unto me: heal my soul, for I have sinned against thee.  
THat he may comfort the godly in their afflictions, and correct the common judgement of the world concerning afflicted people, he giveth a reason for which it is safe to judge charitably of every man who humbleth himself before God in his affliction. Whence learn, 1. Albeit it be usual for the world to judge all them that are afflicted, to be plagued of God in wrath, yet it is a blessed course to study to frame our hearts to a wise and discreet judging of other men's estates, by looking to a man's behaviour in his trouble, and to judge charitably of the man who is contrite, and humbleth himself before God in his afflictions, Blessed is he that considereth the poor, or giveth comfort and instruction to the weak. 2. It is a blessed thing for a man afflicted and humbling himself before God to judge charitably of his own condition, as well as of another's condition in the like case; for, Blessed is he that considereth the poor, is so set down as it is applicable to the patient in affliction judging of himself, no lesle then to the beholder of another in affliction: and for confirmation of this, he giveth six reasons of comforting the afflicted and humbled man, and confirming the charitable beholder and judger of him as a fellow-sufferer with him. 3. The afflicted and humble man shall be delivered out of his trouble, be what it may be, The Lord will deliver him in time of trouble. This is the first reason of the comfort, and withal a reason of confirmation and encouragement of him that doth judge wisely of the afflicted. 4. The Lord hath a way of delivery, not only from trouble, that a man fall not in it, and not only of delivering from trouble, by removing of the trouble, but also a way of delivery, when the trouble is yet remaining; to wit, by sustaining the man, comforting of him, saving of him from any harm by the trouble, giving him good by the trouble, quieting his mind by patient submission unto God under the trouble, etc. The Lord will deliver him in time of trouble: and this is branched out in particulars in the verses following, as so many reasons of comfort, and charitable judging of his own condition and others. 5. Albeit the godly be brought very low, yet shall he not perish, The Lord will preserve him and keep him alive; and this is the second reason of comfort; albeit he faint, and have soul-swarses now and then, yet shall spiritual life be kept in him. 6. None of the godly man's afflictions shall hinder or take away his begun blessedness, even in this world; He shall be blessed on the earth: and this is the third reason of comfort; if it may be for God's glory and the man's good, this temporal life shall be preserved, and evidences of God's blessing shall be seen upon him. 7. No persecuter shall drive the godly man from his point, and make him forsake God, or the way of godliness; if he slip in a step, God shall raise him up again; Thou wilt not deliver him to the will of his enemies: and this is the fourth reason of his comfort. 8. The Lord will strengthen the godly to bear whatsoever trouble he putteth on him; The Lord will strengthen him on the bed of languishing: and this is the fifth reason of his comfort. 9 The Lord shall mitigate and moderate all the afflictions of the godly, and ease him under his trouble, as tenderly as when a sick persons bed is made the best way that can be for his ease; Thou shalt make all his bed in his sickness: and this is the sixth reason of his comfort. 10. The man who may look for all these consolations, and may be judged of charitably, whether it be himself or another, is the man who in the sense of his sins humbleth himself before the Lord, especially when he is afflicted, and flieth to God's mercy: first, to have sins pardoned; and next, to have his trouble removed, as God seeth it fit for his salvation. This is pointed out in David's behaviour under his trouble, of set purpose that he may give the character of the Lords poor man, to whom the foresaid comforts do belong, and of whose estate a good construction is to be made; I said, Lord, be merciful to me, heal my soul, for I have sinned against thee.  
Ver. 5. Mine enemies speak evil of me: When shall he die, and his name perish?  
6. And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself, when he goeth abroad, he telleth it.  
7. All that hate me whisper together against me: 'gainst me do they device my hurt.  
8. An evil disease, say they, cleaveth fast unto him: and now that he lieth, he shall rise up no more.  
9 Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me.  
10. But thou, O LORD, be merciful unto me, and ●aise me up that I may requite them.  
From his complaint against his enemies, set down in the second place; Learn, 1. Evil speeches against the godly will be taken notice of by God, and made a part of the wickeds ditty, Mine enemies speak evil of me. 2. The malice of the enemies of godliness is such against the godly, as nothing but their utter overthrow and rooting out from the earth of such a sort of people can satisfy them, When shall he die, and his name perish? say they, 3. The godly have to do not only with open enemies, but with secret false dissemblers also, who will profess friendship with fair words, when they are following the way of malice, from whose falsehood there is no refuge more than from the force of the open enemy, save to fly▪ to God, the Judge of all oppressed people: If he come to see me, he speaketh vanity; many fair words, but none of them true. 4. The end of the wicked man's pretended kindness to the godly, and of his insinuating of himself in their fellowship is, that he may make observation of something in their behaviour, or condition or speeches, whereof he may make advantage against them▪ If he cometh to see me, his heart gathereth iniquity to itself; when he goeth abroad he telleth it. 5. Albeit the wicked can do no more against the godly than God will permit to be done for the godly man's exercise and good, yet many are the consultations which the wicked have, that they may hurt and destroy the godly, All that hate me whisper together against me, against me do they device my hurt. 6. When the godly fall in straits, the wicked judge that the godly shall never get out of their trouble, and in this hope do refresh themselves, An evil disease cleaveth fast unto him, and now that he lieth, he shall rise no more. 7. The lot appointed to Christ, and to all the true members of his mystical body as well as to David, is to find in the time of their trials a hard meeting in the world from the wicked, how many bonds soever of nature, friendship, familiarity, or obligations of the wicked unto the godly intervene, which otherways might require better offices; Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me. 8. We must not dwell upon our miseries in time of trouble, as if we had nothing to do, save to weep and mourn, but we should turn ourselves to God, and pray to him for mercy, and expect a delivery, as the Psalmist doth here, But thou, O Lord, be merciful to me, and raise me up. 9 Albeit it be not fit for every believer, to resolve requiting of their persecuters and enemies, as it was sit to David as a Magistrate, and to Christ who is King of Kings, here represented by him; to resolve vengeance, and to execute the same also against their enemies; yet every believer may be assured of this, that what injuries are done to Christ in their person, Christ shall requite their persecuters; for he in his mystical members shall never be so born down, but he shall be raised up again (as he was raised up personally after his personal suffering) Raise me up, that I may requite them.  
Ver. 11 By this I know that thou favourest me because mine enemy doth not triumph over me.  
12. And as for me, thou upholdest me in mime integrity: and settest me before thy face for ever.  
13. Blessed be the LORD God of Israel from everlasting and to everlasting, Amen and Amen.  
In the last part of the Psalm in his thanksgiving, presupposing that the Psalm was drawn up after the delivery from the trouble which is set forth in the former part. Whence learn, 1. Albeit external deliveries from enemies, and success eternal do not always serve for marks of God's favour (for an ill man in an ill cause may have success for a time) yet when the man is reconciled to God, and the cause which the reconciled man defendeth against his persecuters, is the Lords cause; in this case if God shall give to his servant either spiritual victory, that the enemy do not so prevail over him, as to drive him from his righteous cause; or external victory, and deliverance also from the power of the adversary, together with the spiritual victory; in this case (I say) the word of God, and the work of God concurring, do give evidence not only of Gods favouring the man's person, but also of his favouring the man's cause and carriage in the cause, so as he may say, By this I know that thou favorest me, because mine enemy doth not triumph over me. 2. Uprightness is a special means to bring a man through difficulties, and whatsoever infirmities the believer be subject unto, he shall not want comfort, if he keep the conscience of integrity, uprightness, and sincerity; for this is the Psalmists rejoicing, when he looks back upon his former exercise under trouble, As for me, thou upholdest me in my integrity. 3. The wise wrestler with tentations, is made at length to see and acknowledge by the experience he hath of himself and of God's help in time of tentation, that all the glory of his standing and bearing out in trouble for righteousness, doth belong to the Lord, Thou upholdest me in mine integrity. 4. Experience of God's gracious bearing out of a believer in time of trial, serveth for a good argument to make him confident of the continuance of God's favour to him for ever; yea after experiences and victory, God useth to give some measure of persuasion of his everlasting love toward them that have overcome; as here, Thou settest me before thy face for ever. 5. He that gets a sight of God's love to him, may knit Gods felt favour in effect with God's everlasting love decreeing to show favour, and his everlasting love communicating itself to him, and performing the decrees of love touching him, and may behold the course of everlasting blessings running from eternity before the world, to everlasting after the world; and the believer having seen it, should acknowledge this with praise and thanksgiving; as here, Blessed be the Lord God of Israel from everlasting to everlasting. 6. He that seeth the course of God's love to himself, seeth God's love in conjunction with the rest of the Lords people also, who are joined in the same Covenant with him unto God in Christ. Blessed be the Lord God of Israel, says the Psalmist, now when he will bless God for his own particular mercy. 7. Fresh experiences of God's love in a particular trial, especially when the soul is lifted up to the eternal original, and everlasting endurance of it, will make a soul heartily with all his strength give everlasting praise to God, and seal it affectionately again and again, Blessed be the Lord God of Israel from everlasting to everlasting, Amen, and Amen.   

PSAL. XLII. To the chief Musician, Maschil, for the sons of Korah.  
In this Psalm David showeth what was his longing after the fellowship of the Saints in their public worship and service of God, in the time of his banishment, by the persecution of Saul, ver. 1, 2, 3, 4. and how he wrestled with discouragements, by checking himself for it, and by praying to God, whereby he was erected unto hope and confidence to be answered, ver. 5, 6, 7, 8, 9, 10, 11.  
Vers. 1. AS the Hart panteth after the water-brooks: so panteth my soul after thee, O God.  
2. My soul thirsteth for God, for the living God: when shall I come and appear before God?  
3. My tears have been my meat day and night: while they continually say unto me, Where is thy God?  
4. When I remember these things, I pour out my soul in me; for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day.  
HE setteth down his sad condition in his banishment, especially when he remembered the solemn assembly of God's people at the Temple, and saw himself either in the wilderness, or among the heathen, deprived of the use of public ordinances. Whence learn, 1. It is not a bare formal use of the ordinances, but communion with God himself, which the lively believer doth seek after in the use of the public ordinances, My soul painteth after thee, O God. 2. Spiritual affections when they are raised, and by delay, or by outward restraint are kept off from satisfaction, are comparable in measure or in the point of sincerity to the kindly appetite of natural food, As the heart panteth after the water-brooks, so panteth my soul after thee, O God. 4. Worshippers of the true God do find, and more and more may find lively refreshments to their souls in him, the experience whereof doth kindle their desire of the renewing thereof by such means, as they have found refreshments by before, My soul thirsteth for God, for the living God. 5. Because the assemblies of the Church, for the exercise of Religion, are the trysting places, where God useth to show himself to his people; therefore lovers of God are hearty lovers of the public ordinances, and most desirous to frequent them for that cause; When shall I come and appear before God? 6. It is not enough for the wicked to see the godly in affliction, except they impute the misery of the godly unto their Religion, and insult over them, either as Atheists, or as false worshippers, or as hypocritical people forsaken of God; They say continually unto me, Where is thy God? 7. To find Satan and wicked men, and Gods sad dispensations seeming to speak rejection from God, & to see the glory of the true Religion, and a man's own interest in God called in question, and thrust through with fiery darts of insulting enemies, is a matter indeed of great grief, and able to render all the comforts of the earthly creatures tasteless to a godly soul, My tears have been my meat day and night, while they say unto me, Where is thy God? 8. As they who have had most plenty of the means of grace, may have scarcity of them ere all be done; so no one will take the inlack of them more heavily, than they who have reaped most spiritual benefit by them; When I remember these things, I pour out my soul in me. 9 The Saints should be so far from separation from the fellowship of the visible Church in the public exercise of holy ordinances, albeit they know certainly that all are not sound professors who are to join with them, that it should be their joy to have multitudes partaking in the use, (at least of some) of the public means, and such as were not publicly scandalous joining in all the ordinances, whereby God might be openly honoured, and his elect among them might in Gods own time be converted; for David went with the multitude, and that to the house of God, with the voice of joy and praise, and with a multitude that kept holy day. And this was at the time when King Saul and his Courtiers were joined in the public ordinances with him, and with jonathan, and other such godly persons: Now what the constitution of the Church visible was in Saul's days, in regard of the hypocrisy of professors known to David, sundry of David's Psalms do make evident, and yet for all that he wisheth to have the like occasion of worshipping God again, and doth accounted highly of what he sometimes did enjoy.  Ver. 5. Why art thou cast down, O my soul; and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance. 
In the second part of the Psalm, he wrestleth with discouragements, and the conflicts are four. In the first he laboureth to comfort himself three ways; first by checking himself for his dejection of spirit, and for disquietness; next, by stirring up the grace of God in himself, namely faith and hope; thirdly by application of the word of promise made unto him for strengthening of both to bear him o●t, till the Lord should manifest his promised kindness. Whence learn, 2. When sore troubles in stead of humbling a man, do press him down unto dejection and discouragement of mind; it is a gracious man's part to check himself for this reasonless fit of unbelief▪ and to put his conscience to answer for yielding so far to the tentation; Why art thou cast down, O my soul? 2. Mis-belief in a child of God is followed with restlessness of spirit, as a chastisement drawn on by that sin, for which disquieting of himself the man may justly be challenged also, and will not be able to give a reason for it, Why art thou disquieted within me? 3. The only means of remedying discouragements and unquietness of mind, is to set faith on work to go to God, and take hold on him, and to cast anchor within the vail, hoping for and expecting relief from him, Hope thou in God. 4. The believer in the midst of trouble, may promise to himself new experience of God's kindness and consolation by delivery out of it, and to God he may promise praises: I shall yet praise him for the help of his countenance.  Ver. 6. O my God, my soul is cast down within me: therefore will I remember thee from the land of jordan, and of the Hermonites, from the hill Missar. 
In the second conflict he turneth him to God, and layeth the case of his discouraged heart before him, labouring to make use of old experience. Whence learn, 1. Albeit a dejected and disconsolate soul may and should deal with itself rationally, to recover itself, yet can it not do it effectually; but as a man sick and weak and fallen from his bed calleth for help, so must it call to God and lay out its case before him, that he may recover it: O my God, my soul is cast down within me. 2. Albeit the power of making the means effectual, be not in us, but in the Lords hands, yet must we not cease to use the means rationally still, whereby the Lord useth to convey his efficacious power, and to call to mind experiences, as a good means for recovering of ourselves; My soul is cast down, O God, therefore will I remember thee from the Land of jordan. That is, I will aim at comforting myself, by remembering what I have found by experience in several places of judea of thy goodness to me: and I will look to the holy land, and to the Temple, the place where thy gracious presence is offered, and where thy honour dwelleth.  Ver. 7. Deep calleth unto deep, at the noise of thy water-spouts: all thy waves and thy billows are gone over me. 
In the third conflict, wherein the very remembrance of bygone experience, which even now was made use of to comfort him, doth kindle a fresh again his grief. Learn, 1. Though the using of the right and appointed means to comfort us, should seem to us to have a contrary effect to what we intended, and to increase our grief by our using them, yet still must we wrestle on, using still one means after another, mixing prayer with all other means, as David doth here, saying, Deep calleth to deep, at the noise of thy water-spouts. 2. As the noise of rain from the clouds raiseth a noise of the inferior waters and floods; as the raising of brooks doth raise the rivers, and all do shut themselves into a sea; and as the waves of the sea do call one upon another to follow the former at the back: so one grief doth waken another, one tentation doth strengthen another, one affliction augmenteth another, till a sea of troubles raised by a storm be like to overwhelm the man, All thy waves and thy billows are gone over me.  
Verse 8. Yet the LORD will command his loving kindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life.  
9 I will say unto God, My rock, why hast thou fore gotten me? why go I mourning, because of the oppression of the enemy?  
To oppose this new assult, faith puts forth itself the third time, promising to the wrestler what God hath promised to the believer; whereupon he resolveth to pled his cause more hardly, and ply God yet again with prayer more earnestly, that he may prevail: Whence learn, 1. Faith seeth in God's Word and in bygone evidence of his truth manifested in his word, as it were a written order and commission ready to be given forth in acts of providence for satisfying the believer with so much fresh experience, as may fill him day and night with sense of God's love and songs of praise, Yet the Lord will command his loving kindness in the daytime, and in the night his song shall be with me. 2. The care of our life bodily, spiritual, and everlasting, lieth upon God, by virtue of his Covenant with us to keep it, to feed it and renew it in all the decays thereof, till it be possessed of unchangeable blessedness, the belief whereof is a ground of perseverance in prayer, My prayer shall be unto the God of my life. 3. Faith may improve its right before God, and pled that the believer be not rejected, and may regrate any appearance (which is offered to sense) of rejection, I will say unto God, Why hast thou forgotten me? 4. The believer in his complaints must not weaken his own faith, but weaken his unbelief rather, and to this end should fasten his faith ere he complain, I will say unto God, My rock, there faith is fastened, then followeth the complaint, why hast thou forgotten me? why go I mourning because of the oppression of the enemy?  
Ver. 10. As with a sword in my bones, mine enemy's reproach me: while they say daily unto me, Where is thy God?  
11. Why art thou cast down, O my soul? and w●y art thou disquieted within me? hope thou in God; for I shall yet praise him, who is the help of my countenance, and my God▪  
In the fourth conflict which he hath chiefly with the mockers of his Religion, and of his cause, and of his trust in God; Learn, 1. The sharpest part of a believers trial and affliction is, when in his person Religion and God's glory is mocked; this cruel sort of persecution pierceth deepest in his heart, because it tends to drive the man to desperation, and to make Religion and faith in God out of request, As with a sword in my bones, mine enemy's reproach me. 2. Continuance of the reproach of godliness, and of the insolency of mockers scorning Religion in the afflicted man's face, in the time when it seemeth that his affliction speaketh desperation of relief, doth greatly increase the power of the tentation, and the godly man's grief: A sword in my bones, while they say daily unto me, Where is thy God? 3. As the battle against discouragements and unbelief useth to be oftener renewed even after the believer hath gotten the victory once and again, and as the wrestlers weakness useth oftener to be made evident: so the same means and weapons must be oftener used, and we must not be weary to fight on; for, Why art thou cast down, O my soul, is now repeated as before; the misbeleif and disquietness drawn on by mis-belief, must be yet again rebuked, Why art thou disquieted within me? Faith and hope must be set on work against all the disappearances of help, Hope thou in God; we must (as it were) be surety to ourselves for God's promises made to us, that they shall be performed; I shall yet praise him. 4. As when the Lord doth withdraw both the outward tokens of his favour, and also his inward consolation for a time, the countenance of the godly cannot choose but be heavy, cast down, and look sad like a man that is sick; so when God returneth to comfort, and to own his own either both inwardly and outwardly, or inwardly only; the man's face looketh cheerful, He is the health of my countenance. 5. Although the Lord for a time shall neither remove the outward affliction, nor yet inwardly give comfort, yet faith will sustain itself upon the Covenant, and lay its whole weight upon it, and may do it confidently; for it will not sink under the man, nor under his burden, He is my God.   

PSAL. XLIII.  
This Psalm tendeth to the same purpose with the former; for David in exile complaineth of his persecuters, and prayeth for delivery, and regrateth his sad condition, ver. 1.2. prayeth for restitution unto the liberty of the public ordinances, promising to praise God at his returning cheerfully, ver. 3, 4. and warstleth with his discouragements as he did in the former Psalm, ver. 5.  
Vers. 1. JVdge me, O God, and pled my cause against an ungodly nation: O deliver me from the deceitful and unjust man.  
2. For thou art the God of my strength, why dost thou cast me off? why go I mourning, because of the oppression of the enemy?  
FRom his complaint and prayer against his enemies; Learn, 1. As the godly have usually enemies powerful, many, crafty and cruel, oppressing them for righteousness; so want they not a Judge impartial, who is sufficient to take order with their adversaries, to whom they may & should address themselves in their affliction, as David doth here; judge me, O Lord, and pled my cause against an ungodly Nation. 2. The craftiness and falsehood, and fair pretences, whereby the enemies do palliate their cruel purposes, are more dangerous than their professed cruelty; from which no wisdom, except divine direction, can save a man; O deliver me from the deceitful and unjust man. 3. What the oppressed Church, or particular Believer wanteth, that God hath, and is to be forthcoming for the Believers use and benefit, (as his need shall be) to uphold him by it, and comfort him, and deliver him, and bless him: For, Thou art the God of my strength. 4. Although the Lord be all in all to us by Covenant; yet for our good and his own glory he may so exercise us, as we may want possession for a time of what we have in promise; yea, and seem also to be thrust out of our right; in which case if we shall once fix our faith, we shall have liberty to dispute our right against all tentations, and to express the sense of our condition unto God without being mistaken, as here David doth, saying (not before, but after the fixing of his faith:) Why dost thou cast me off? Why go I mourning for the oppression of the enemy?  
Vers. 3. O send out thy light and thy truth; let them lead me, let them bring me unto thy holy hill, and to thy Tabernacles.  
4. Then will I go unto the Altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God, my God.  
From his prayer and promise of thanksgiving; Learn, 1. No tentation unto discouragement, nor seeming desertion should divert the Believer from pursuing his desire of relief, but rather kindle his affection in prayer: O send out thy light. 2. Comfort, deliverances from troubles, and performance of promises, when they most disappear, are kept in store for us, and fast locked up, to be let forth in due time unto us: O send out thy light, and thy truth. 3. Direction how to carry ourselves till we obtain our desires, and observation of the steps of God's providence; bringing us to the possession of promised mercies, are necessary preparations for the mercy which we seek, and should be prayed for as mercies in order preceding that particular which we should have: Let them lead me; let them bring me unto thy holy hill. 4. Spiritual grief must have spiritual comfort; godly sorrow for distance from God and want of the comfortable use his of ordinances, admitteth no comfort, save a comfort of that kind; for David longeth more to have the free use of the public ordinances, then to have the Kingdom; Therefore saith he, let them bring me to thy holy hill, and to thy Tabernacles. 5. The first thing a soul is to look unto in his address to God, is the means of expiation of his sin, and that is Christ (represented by the Altar) offering himself a ransom for the sinner, and sanctifying the person of the offerer, and the worship and service of the man that comes to God through him; Then will I go to the Altar of God. 6. This way of making address to God by Christ, giveth present access to God, and peace to the soul of him who draweth near this way: Thus I will go to God. 7. God laid hold upon through Christ, furnisheth not only peace, but unspeakable joy also to the believer; yea, God reconciled through Christ, is the life of the believers gladness, I will go to God, my exceeding joy. 8. As is the longing of the soul after God, when it is at a distance from him: so is the consolation and satisfaction which it findeth after renewed access; and as the supplicant is earnest for renewed sense of fellowship: so doth he purpose that the praises of God shall be hearty at the receiving of that which he longed for, and also that his faith shall be stronger by the fastening of the bond of the Covenant between him and God more strongly: I will praise thee with the harp, O my God.  Ver. 5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God; for I shall yet praise him, who is the health of my countenance and my God. 
He closeth this Psalm as the former, setting faith and hope on work to wrestle with discouragement. Whence learn, 1. The strongest Believer may be overtaken with fits of dejection and discouragement; for this Champion findeth his soul cast down. 2. A praying soul believing in God through Christ, hath no reason of dejection and discouragement, whatsoever reason of humiliation he may have: Why art thou cast down, O my soul? 3. It is a sanctifying means for wrestling out of discouragement, to dispute mis-belief to the door, or to dispute ourselves out of the dumps by reason taken from the Lords word; and it is wisdom to get the conscience to be our friend, when the mind and the heart are in a wrong temper in this case; it is necessary to take God's part against mis-belief, and unwarrantable unquietness, and to dispute both his cause and our own against tentations: Why art thou disquieted within me? 4. No rest to a troubled and unquiet spirit, but by casting anchor on the Rock, and hoping in God; Hope thou in God. 5. Hope cannot raise itself in trouble, but by the gripe of a promise; Hope in God, for I shall yet praise him. 6. Though faith be in darkness, yet will it see afar off; so soon as it puts the prospect of the Covenant of Grace to its eye, it discerneth the proper remedy of present evils to be in God, and the good it would be at, coming along unto it, and is as sure of it, as if it were in possession: He is the health of my countenance, and my God.   

PSAL. XLIV. To the chief Musician, for the sons of Korah.  
The Church under heavy persecution: First, strengtheneth her faith in God before she enter upon her lamentation, ver. 1, 2, 3, 4, 5, 6, 7, 8. In the second place, she layeth forth her sad sufferings under the hands of cruel persecuters, verse 9, 10, 11, 12, 13, 14, 15, 16. In the third, she professeth her constant adherence unto God, and doth avow his truth for time bypast, and her purpose to continue for time to come, vers. 17, 18, 19, 20, 21, 22. In the last place, they pray unto the Lord to arise, and relieve them from their cruel persecuters, for the glory of both his justice and mercy, ver. 23, 24, 25.  
FRom the Inscription, Learn, Seeing the Canon of the whole Hebrew Bible is commended to us by Christ and his Apostles, as the undoubted word of God, and the undoubted Scriptures given by inspiration of the Holy Spirit to the holy men of God, the writers thereof, as kept inti●e and not vitiate by the Jews, (whose honour for preserving faithfully the Oracles of God committed unto them, is unstained, Rom. 4.2.) We are not to trouble ourselves about the name of the writer, or time of writing of any part thereof; especially because God of set purpose concealeth the name sundry times of the writer, and the time when it was written; That we might look in every book, more to the enditer of it, then to the writer of it; and that the use of any exercise of any of the Saints set down therein, might be so much the more large, as the consideration of particular circumstances of time and persons, (whereunto it might seem only to be applied) were laid aside; For this Psalm wanting the name of the writer, and time of the writing of it also, is looked upon by the Apostle, Rom. ●. 36. not only as an experience of the Church before us, but also as a prophecy of the martyrdom of Christians under the Gospel, and as encouragement to stand constant in the faith in hottest persecutions.  
Ver. 1. WE have heard with our ears, O God, our fathers have told us what works thou didst in their days, in the times of old.  
2. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.  
3. For they got not the land in possession by their own sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.  
FOr the confirmation of their faith, they lay forth three arguments. The first is from the Lords mighty work in driving out the Canaanites, and planting their fathers in Canaan, made mention of in holy Scripture. Whence learn, 1. The informations which the Scripture doth give us of Gods working for his people, is as sure, and should be so looked upon by us; as if the people of God who lived in the days when these works were done, and who were eye-witnesses thereof, should also rise up from the dead when the Scriptures are read, and testify unto us, saying: Of these things we were eye-witnesses, and we tell them unto you for unquestionable truths; for thus much do these words import: We have heard with our ears, O God, our fathers have told us what thou didst in their days. 2. The Scripture doth keep the declarations of God's work and will so fresh, and clean and pure from the mixture and superfluity and imperfection of human tradition, that God will own it as his own proper testimony, when we bring it before him: Our ears have heard, O God, what thou didst in the times of old. 3. God's old works have new use in all ages, for the furtherance of Believers faith, patience and comfort: We have heard what thou didst in times of old, say the Saints now in trouble; and standing in need of experience of the like works of God for them. 4. Albeit comparison of bygone better times with ours, doth augment grief and tentation at first; yet when they are well looked upon in their end and use, they serve to comfort us, and confirm our faith, as here the persecuted Kirks use-making of the like condition of the Lords people before them doth teach us. 5. Although Families and Nations were rooted in a Land, like old Oaktrees, and were very long possessors of it; yet God can drive them out of it, by what instruments soever he pleaseth to do it; The work of vanquishing Nations, and subduing of them, and casting out of them, is the Lords work: Thou didst drive out the heathen with thy hand. And so is the planting of a people in a land, or continuing families in succession: Thou plantedst our fathers, and castedst out the people. 6. The Lord's part in a work is best seen, when man's part and all that he, as an instrument hath done, or could have done in it, is all declared null; being considered as separate from God, who moved the instruments, and did work by them what he pleased: They got not the land in possession by their own sword, etc. 7. The fountain of all good which is done to, or by the Church, is the only mere favour of God and his good pleasure; That they are an incorporation, a Church planted, fostered, defended so long, watered, spared so long, all is free favour; Neither did their own arm save them, but thy right hand, etc. because thou hadst a favour unto them. 8. When God showeth the light of his countenance to a people or person, he will also show his power for them; Thy arm and the light of thy countenance, gave them the land in possession. These two go together.  Ver. 4. Thou art my King, O God; command deliverance for Jacob. 
The second argument for confirmation of the Church, is from the relation between God and her; Thou art my King, O God, etc. Whence learn, 1. Trouble doth make Faith thirsty, and teacheth the believer to make use of his right and interest, and relations between God and him, which otherwise possibly might have lain idle in his coffe●; yea, and Faith by trouble is made wise to choose out the relation which serveth most for its present use; Thou art my King, O God. 2. Relations between God and his people, do stand constantly in adversity, as well as in prosperity: The godly in persecution have God for a King to come unto, from whom they may expect all the benefits which Subjects can expect from a potent King, as here the Church saith to God, how ever thou thinkest it fit to put us under the feet of persecuters; yet Thou art my King, O God. 3. Whatsoever be the particular condition of any member of the Church, their prayer should be put forth for the whole body; specially when the persecution is of the whole: Command deliverance for Jacob. 4. It will cost the Lord but a word to deliver his people: Let him give out order, and it shall be effected; The Church craveth no more, but Command deliverance.  
Ver. 5. Through thee will we push down our enemies; through thy name will we t●ead them under that rise up against us.  
6. For I will not trust in my bow, neither shall my sword save me.  
7. But thou hast saved us from our enemies, and hast put them to shame that hated us.  
8. In God will we boast all the day long; and praise thy Name for ever. Selah.  
The third argument to confirm their Faith, is the conscience of their sincere purpose, to give God the glory of enabling them unto all duties, whereunto he hath promised to enable them. Whence learn, 1. The believer may promise to himself whatsoever God hath promised unto him; hath God promised to give his own people the victory over their enemies? then the believer may promise to himself he shall overcome his persecuters, and through God's strength be more than a conqueror over them; Through thee will we push down our enemies. If the enemy make head against them after a defeat, the Believer may say, Through thy Name will we tread under that rise up against us. 2. The lesle confidence me have in ourselves or in any thing beside God, the more evidence have we of the sincerity of our faith in God: For I will not trust in my bow, neither shall my sword save me. 3. It is a proof of sincerity of Faith, to give God as much credit for time to come, as he hath gained to himself, by the evidencing of his truth in time bygone; My sword shall not save me: But thou hast saved us, and therefore through thee will we push down our enemies. 4. Whosoever doth hate the Lords people, shall be forced to think shame of their enmity one day; Thou hast put them to shame, that hated us. 5. The glory which we give to God in prosperity, we should give him the same in our adversity; change of times and dispensations should not change his glory, nor our confidence in him: Though the Church be under foot of men, the Church's God is above all: In God will we boast all the day long, and praise thy Name for ever.  
Ver. 9 But thou hast cast off, and put us to shame, and goest not forth with our armies.  
10. Thou makest us to turn back from the enemy; and they which hate us, spoil for themselves.  
11. Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.  
12. Thou sellest thy people for naught; and dost not increase thy wealth by their price.  
13. Thou makest us a reproach unto our neighbours, a scorn and derision to them that are round about us.  
14. Thou makest us a b● word among the heathen; a shaking of the head among the people.  
15. My confusion is continually before me, and the shame of my face hath covered me.  
16. For the voice of him that reproacheth and blasphemeth: by reason of the enemy and avenger.  
Having thus fastened a resolution to believe constantly in God, the Psalmist layeth forth the lamentable condition of the Church before God, with the tentation which did assault his people in their sufferings. Whence learn, 1. It can stand with the constant love of God to his people, to put them to so hard exercises by variety of troubles; as he may seem not only to break off his former course of kindness towards them, but also to cast them off, and turn against them, by sending sore judgements on them, which ordinarily do speak unto human sense wrath, and utter wrath; Thou hast cast off; yea, and they may seem disappointed of their hoped for protection and assistance from God; Thou hast put us to shame: and may lose heart and hand when they go to battle against their enemies in a good cause; Thou goest not forth with our armies, ver. 9 and be put to flight in battles, and be made a spoil to their despiteful enemies: Thou makest us turn back from our enemies, and they that hate us, spoil for themselves. v. 10. and being destitute of human help for recovery, may seem to be left in the hand of the enemy, to dispose of them (as it may seem) to his pleasure; Thou hast given us like sheep for meat. And albeit all believers cannot be cut off, yet we may lose the face of a Church or Congregation: Thou hast scattered us among the Heathen, ver. 11. and may be made underlings and slaves to oppressors with no apparent advantage to the Lords glory, but seeming loss rather; Thou sellest thy people for naught, and dost not increase thy wealth with their price, ver. 12. And may be deprived, not only of the common duties of humanity, which may be expected of neighbours, but also be disdained by them, mocked and reproached by them: Thou makest us a reproach to our neighbours, a scorn and derision to them that are about us, ver. 13. And in a word, may be the most despised people under heaven; which as it is the just punishment of the scandalous carriage of the visible Church, when they make God's name to bereproached among Idolaters and heathen people; So is it the sharpest trial and tentation of the truly godly that can be; Thou makest us a byword among the heathen, a shaking of the head among the people, vers. 14. Learn also, 2. As God's presence manifested among his people, and for them in the sight of the world, makes them the most famous, wise, courageous, prosperous and blessed people in the world: So when God being provoked by the wicked behaviour of his professed people, leaveth them, withdraweth his protection from them, will show himself angry at them; they become foolish and feeble sheep, a despicable and disdained people above all others; We turn back from the enemy. Thou hast given us as sheep appointed for meat, a reproach, a scorn, a byword. 3. Whatsoever calamity cometh upon us, howsoever, and for whatsoever cause, we may safely take God for the worker of all our woe; albeit the meritorious cause be in ourselves, the inflicting of the calamity is of the Lord; for there is no trouble in the City which the Lord will not avow himself to be the inflicter of; for here the Prophet puts all upon God, Thou hast done it, five or six times. 4. When the visible Church hath drawn on misery on herself, and God hath inflicted calamities justly on her; it is safer to go to God, and lay before him all his work of justice, and the misery which lieth on us, then to keep it within our breasts, or tell it of him to others; He that hath wounded us, is only able to heal us, so doth this example teach us to do. 5. When the visible Church is visited with sad calamities, the true members thereof are partakers of the trouble and sorrow, and shame of that condition: My confusion is continuallly before me, saith the Psalmist. 6. It is not very soon that the Church is delivered out of her trouble, when once she falleth in it; there is a time wherein it is continued: My confusion is continually before me, and the shame of my face hath covered me, ver. 15.7. When the enemy doth reproach Religion and righteousness, because of the calamity of the godly; the more is spoken of God's respect to the godly, and their cause, the more the enemy reproacheth and putteth the godly to shame; and so (while God's dispensation seemeth to speak the contrary) it seemeth to be but their own confusion for the godly to speak of God, or godliness, and righteousness of their cause. This is a sad case, The shame of my face hath covered me, for the voice of him that reproacheth, and blasphemeth, by reason of the enemy and the avenger▪ verse 16.  
Ver. 17. All this is come upon us, yet have we not forgotten thee: neither have we dealt falsely in thy Covenant.  
18. Our heart is not turned back: neither have our steps declined from thy way.  
19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.  
20. If we have forgotten the Name of our God, or stretched out our hands to a strange god:  
21. Shall not God search this out? for he knoweth the secrets of the heart.  
22. Yea, for thy sake are we killed all the day long: we are counted as sheep for the slaughter.  
In the third place, the godly do profess for all that is said, their steadfastness in the profession of their faith for which they were persecuted. Whence learn, 1. It is the duty of the Lords people, whatsoever trouble or persecution they shall fall into, to be steadfast in the profession of the true Religion, and in every point of controverted truth: All this is come upon us, yet have we not forgotten thee. 2. As the maintaining of controverted truth must flow from faith in God, and love to him, entertaining the affectionate remembrance of God's kindness, whatsoever change of dispensation they shall feel: So the passing from a point of truth in time of trouble, is a forgetting of God who is but hiding himself for a while, till the trial be perfected; Therefore say the faithful, All this is come upon us, yet have we not forgotten thee: 3. As the Lord hath been pleased to enter into Covenant with his Church, and to make the Covenant a sanctified means for keeping his people more steadfast in their duty; So should his people make conscience of keeping Covenant made with God, and of remaining steadfast in the maintenance of every duty whereunto they stand bound therein, that when they give account thereof, they may say with comfort, We have not dealt falsely in thy Covenant. 4. Covenants which people do make for adhering to the true Religion, and to mora●● duties commanded in God's word, are not of the nature of human Covenants, wherein man and man are the parties, and God only judge and witness; but are such Covenants as God is also a party therein, to whom a people is so much the more engaged, as they are sworn to keep his Law, and therefore such Covenants are called God's Covenant: We have not dealt falsely in thy Covenant. 5. No excuse from hazard of trouble, or persecution can guard the conscience, to shifted or pass from the Covenant of God: Nothing can make us give a comfortable account of our carriage in relation to the Covenant, save upright and straight dealing before God; We have not dealt falsely in thy Covenant. vers. 17. 6. The Lord can procure more honour to himself in the time of the persecution of his scattered people by the constancy of his Martyrs, and suffering Saints in their open profession and maintenance of his truth before their persecuters; then when the visible Church lived in prosperity, and scandalised their neighbours by their ill behaviour, as this experience of scattered Israel maketh evident. 7. A good conscience doth much sweeten affliction in the time of trial, as here appeareth. 8. It is necessary for making a man constant in the outward profession of truth in the time of persecution, that his heart be established by grace, that his heart be fixed, trusting in the Lord; These shall be born through, who may say, Our heart is not turned back. 9 It is necessary to watch over our several actions, lest by little and little in particular passages we be drawn aside from our walking with a straight foot toward the Gospel; and lest the heart be stolen away by little and little from the truth; therefore these two must be joined together in our endeavour: That neither our heart be turned back, neither our steps decline from the Lords way, vers. 18. 10. Albeit the Lord for perfecting the full trial of the faith of his people should put them in the power of most cruel Tyrants, and in daily danger of losing their life, yet should they choose to suffer all extremity of torments, and death itself, rather than to depart from the truth; for so did the Lords approved witnesses before us: Though God did break them sore in the place of Dragons, and cover them with the shadow of death, v. 19 11. In the time of trial concerning Religion, two sorts of sins are to be eschewed. The one is the passing from any point of the truth of doctrine or divine ordinances; The other is the practising of any point of false worship of another institution, than what is the Lords; Whether under pretence of offering it to the true God, or with profession unto another God; for both these are to be eschewed, because the first sort of sin is a forgetting of the name of God: The other is, a stretching out of our hands to a strange god. 12. The Lord who searcheth the depth of a man's heart, will make special search for corrupters of Religion, and depravers of divine Doctrine, worship or ordinances, and all sorts of idolatry, whatsoever excuses or pretences be used for the colouring or covering of the same: If we have forgotten the name of our God, or stretched out our hands to another god, shall not God search this out? v. 20. 13. In time of persecution for Religion; nothing can counter balance the terrors and allurements of the persecuters, and make a man steadfast in the cause of God, save the fear of God, and love to God settled in the heart; For the reason of the Saints stedfastnesie in this Psalm is, because God would have searched out their sin, if they had done otherways; for he knoweth the secrets of the hearts, v. 21. 14. Such as resolve to bear out the profession of the truth, must resolve to give their life for the maintenance of it: We are killed all the day long. 15. It is ordinary for the world to hate the servants of God, and true Saints, more for their faithfulness to God, and uprightness in his service, then for any other cause; For thy sake are we killed. 16. It is mercy to us, that when God might punish us for our sins, he doth make our correction honourable, and our troubles to be for a good cause; For thy sake are we killed. 17. Although all the hours of the day the persecuters were taking and killing some of our Brethren, the Saints for their faith in God, and fidelity in his service; yet that must not divert the rest from following of the truth, and professing of true Religion; How long soever the Lord continue the persecution and our trouble for his cause, we should resolve constantly to endure to the end; Yea, for thy cause are we killed all the day long, vers. 22.  
Verse 23. Awake, why sleepest thou, O Lord? arise, cast us not off for ever.  
24. Wherefore hidest thou thy face? and forgettest our affliction, and our oppression?  
25. For our soul is bowed down to the dust; our belly cleaveth unto the earth.  
26. Arise for our help, and redeem us for thy mercy's sake.  
In the last part of the Psalm, the Psalmist in behalf of the Church doth pray to be delivered from the cruelty of persecuters; and being in bitterness of spirit for anguish and grief, doth vent his present sense of God's dispensation, yet corrected by faith; Whence learn, 1. Albeit the Lord who watcheth over Israel be most vigilant for every one of his children, and never slumbereth nor sleepeth, but is still upon his work, his glorious work of preparing his jewels for eternal life, even when he putteth his people in the furnace of affliction by hottest persecution, (for then in special he is about to glorify himself and his Saints also in the trial of their precious faith, and is bringing to the view of men and Angels, that he hath a people who do love him better than their own lives, and who will endure any misery rather than deny any point of his truth committed unto them;) yet such is the strength of natural senses and affections, such is the partiality of self-love in carnal disputation about God's providence, when he putteth his people to so sad sufferings for no fault done to their persecuters; and such is the power of Satan's tentations, helped on by human infirmity, and perturbation of passions, that God is looked on as if he misregarded the case of his own people, and took no more care of them then a sleeping man doth of his business, and this is imported in this expression; Awake, why sleepest thou, O Lord? 2. Faith doth not allow not subscribe unto carnal sense, but in presenting the objections thereof unto God, doth really refute them. First, in that by prayer it goeth to God, who is the hearer of the most secret sighs of supplicants, at whatsoever time, night or day, or in whatsoever place opened up unto him. Secondly, by entreating him to refute the slander and calumny which carnal sense, and suggested tentations did put upon him, Awake, arise; that is, let it be seen by the manifesting of thy justice and mercy, as thou usest to do by thy open working for us, that thou takest notice of our sufferings, and of our persecuters violence. Thirdly, by avowing that such misregarding of his own cause and servants, as sense and tentation did vent, is inconsistent with his nature, Covenant, Promises, and practices towards his people; for, Why sleepest thou, is as much as, it is not possible that thou sleepest; and why here is not a word of quarrelling, but a word of denying, that any reason can be given for such a thought, as God sleepeth. Fourthly, by avowing faith and hope of God manifesting himself in due time, for deciding of the controversy between them and their persecuters; for what he prayeth for, he believeth to obtain. His prayer being according to the revealed will of God: and Awake why sleepest thou, O Lord, is as much as I believe, Lord, that thou wilt indeed let us and the world see that thou art not sleeping in all this our hard sufferings for thy sake; and therefore I pray thee show thyself early. 3. As tentation, if it cannot fasten upon us any thought of God's careless misregarding of us in our sad sufferings; yet will it suggest suspicions of God's wrath, indignation, hatred, rejection, and reprobation of us; So faith will study to dispel this mist, and quench this fiery dart by prayer also; Cast us not off for ever, giving assurance, that albeit there were wrath in their exercise, yet it shall be but for a short time, and shall not be perpetual. 4. As tentation, if it cannot fasten upon us suspicion of God's hatred of us, and of his purpose to cast us off for ever; yet it will suggest that God is pursuing us for some sin which we know not of, that he is wroth with us in suffering persecuters to prevail and to oppress us, (when in the meantime he is glorifying himself, and his truth in us, edifying others by our constancy in such a point of truth, and by our patience in bearing the cross, to the advantage both of the present age and posterity:) So faith must study to dispel this mist also, and to quench this fiery dart as well as the former by rejecting this to be the cause; for it is no token of Gods pursuing sin in wrath, when God giveth us grace, not only to believe in him, but also to suffer for his Names sake, and the Gospels; When he maketh us to be his public Martyrs and witnesses for his truth, some in one degree of Martyrdom, some in another; When he maketh the spirit of glory, and of God to rest upon us, and so blesseth us, that when on the persecuters part he is evil spoken of, he is on our part glorified. This (I say) is no token of wrath, no token of pursuing us for our sins. Therefore albeit sense calls this a hiding of his face, yet faith will not admit these causes which might import wrath: For, Wherefore hidest thou thy face? is in the terms of faith, as much as, Albeit it be true, that we have sinned, and thou seemest to hide thy face; yet I cannot admit this thought, that this thy dealing with us is in wrath; I see no reason why I should expound thy dispensation so; yea, the very question wherefore, importeth that the Psalmist cannot condescend upon any suggested reason of this sort, to prove the hiding of God's face, as sense would say; and therefore he expecteth the Lord will show forth tokens of his love and good will to them in due time. 5. As when these tentations are refuted by faith, long-lasting trouble meeting with infirm flesh, doth hold up the complaint of poor frail man, not being able to endure trouble long, weak nature is ready to think that it is forgotten or laid aside, and striketh still upon its own string of lamentation, whatsoever faith doth speak to the contrary, whether it have reason or not; So faith must do its office, and that is, when it cannot stop complaining, it must lay forth before God in prayer the lamenter, and his lamentation to find pity; Why forgettest thou our affliction, and our oppression? 6. All the reason that a poor persecuted and afflicted person can bring from himself, to pled pity when he lamenteth his case to the Lord, is his own weakness, emptiness, low condition, near drawing to discouragement, fainting and dying; For, Our soul is bowed down to the dust. 7. The godly soul under persecution, resolveth never to yield to the will of the persecuters, nor quit the Lords cause, but to lie supplicant at God's feet from day to day, and there to die, if it be his will to delay or deny outward relief. Thus much the gesture of the supplicant speaks; Our belly cleaveth to the earth. 8. Though the Believer do find no reason in himself of his prayer for relief, yet he findeth reasons sufficient to give him hope in God; As first, The Lords Sovereign power and place to help such weak creatures as come to him in their need; Arise for our help, arise a help for us: Secondly, the office of a Redeemer, wherewith he clothed himself in the Messiah Christ Jesus; in the paction of whose redemption, and payment of the price of it, and begun and perfected accomplishment of it, every Believer hath undoubted interest and right unto all particular deliveries out of all straits, as branches, and appendices of the great Redemption of their souls unto eternal life. And this is hinted at in these words; Arise for our help, and redeem us. Thirdly, the purchased, promised, and constantly running forth, and offered mercy of God to Believers, looseth all objections and doubts arising from our sins, unworthiness, and ill-deserving: For, (Redeem us for thy mercy's sake) importeth so much.   

PSAL. XLV. To the chief Musician upon Shoshannim, for the sons of Korah, Maschil: a song of loves.  
Laying aside what useth to be spoken here of Solomons marrying of Pharaohs daughter, and of some typical things therein, (tending to the extenuation of Solomon's fault) as conjectural, and serving nothing to the advantage of that marriage, presuppose the conjecture did hold, both concerning the occasion, and also what might seem typical in it, because similitudes taken from, and types made of what thing soever God pleaseth, do serve to make clear what the Spirit will have taken up about Christ, or about any spiritual antitype; but doth not serve to make clear the thing resembled by the antitype, from being sinful, as by the type of Agar, and of the brazen Serpent, and of jonas his punishment, and sundry other similitudes and parables set down in Scripture doth appear: But we are sure this Psalm is a song, describing the mystical marriage of the Messiah Christ jesus our Lord, and his Church, wherein Christ the Bridegroom is praised, ver. 1, 2, 3, 4, 5, 6, 7, 8, 9 And the Church his Spouse is instructed in her duty to him, ver. 10, 11, 12, 13, 14, 15. And the end of the song declared to be the everlasting praise of Christ, ver. 16, 17.  
COncerning the Inscription, that this Psalm is altogether spiritual and holy, appeareth; First by this, That it is directed to the public Minister of God's worship, to be made publicly use of in God's public praises. To the chief Musician, for the sons of Korah. Secondly, it is entitled Maschil, a song to give instruction to the Church of God, concerning the Majesty and grace of the Kingdom of Christ, and the duty of the Church, and the spiritual blessings of the Believers. Thirdly, it is a part of divine Scripture, ranked among the holy Psalms, and acknowledged by the Church of the old Testament for such. Fourthly, the testimony of the Apostle, applying it directly as the word and speech of the Father to the Son of God, Christ Jesus, Heb. 1.8. Fifthly, the matter and words of the Psalm, which cannot be verified in any person save in Jesus Christ alone. Sixthly, the plurality of loves here spoken of, to show unto the Reader the excellency of the love of Christ, or the love of God to us in Christ Jesus; wherein the perfection of all loves that ever was heard tell of, is surpassed; It is a song of loves.  Ver. 1. MY heart is enditing of a good matter▪ I speak of the things which I have made touching the King: my tonque is the pen of a ready writer. 
THis Verse is a commendation given to this song by the Spirit of God, by way of Preface. 1. It is a good matter. 2. It is inspired; The Spirit of the Lord making the heart filled with his presence, to be boiling in the enditing of it. 3. It is of Christ the King. 4. It is the Poem of the inspired Prophet, made ready to express what is furnished by the Spirit, for the edification of the Church in all ages. Whence learn, 1. The knowledge of the love of Christ to his Church, and of his espousing of her, is the sweetest subject, the matter of the most glad tidings that ever sinners did hear of, and worthy indeed to be called a good matter. 2. The heart acquainted with this sweet and saving knowledge, will be more ready to communicate what it knoweth, then able to express itself; the heart will be as a spring-well, a boiling pot, according to the measure of the Lords presence in it. 3. The theme of the praises of the believing soul is Christ's person, clothed with offices for the salvation of souls. For the main subject of this song is touching the King.  
4 When the heart is full of gracious affection, the tongue will be loosed to praise God, so as others may be edified: out of the abundance of the heart, the mouth will speak heartily; My tongue, saith he, is the pen of a ready writer.  
Ver. 2. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.  
3 Gird thy sword upon thy thigh, O most mighty: with thy glory and thy majesty;  
4 And in thy majesty ride prosperously, because of truth, and meekness, and righteousness: and thy right hand shall teach thee terrible things.  
5. Thine arrows are sharp in the heart of the King's enemies; whereby the people fall under thee.  
6 Thy throne (O God) is for ever and ever: the sceptre of thy kingdom is a right sceptre.  
7 Thou lovest righteousness▪ and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.  
8 All thy garments smell of myrrh, aloes, and cassia: out of the ivory palaces, whereby they have made thee glad.  
9 Kings daughters were among thy honourable women: upon thy right hand did stand the Queen in gold of Ophir.  
In the description of the excellency of Christ, the very true Son of God, there are set down sundry points of glory. The first is, no beauty among men comparable to the beauty of Christ, who is not only the fairest of ten thousand for wisdom and holiness, and whatsoever virtue can be named, as he is man; but also as he is God, he is the resplendency of his Father's glory, the holy one of Israel; of whose glory the whole earth is full, by whose beautiful righteousness and power the deformity of sin and misery of his own is taken away in part, and shall be removed fully, therefore justly is it said of him, Thou art faire● then the children of men. 2. Christ by the doctrine which he delivereth is able not only to discover sin and misery, and the true way of delivery from the same by grace, and to direct a man in the way of salvation by grace, but also graciously and powerfully to persuade a man to embrace it, Grace is poured into thy lips. 3. Christ as man is furnished abundantly and above measure, for communicating of the blessing to his hearers invincibly and infallibly, and for making his Doctrine effectually powerful to salvation to whomsoever he will; for, Therefore (or to this purpose) God hath blessed him for ever. 4. Christ is furnished to subdue and conquer and bring in so many as he pleaseth under subjection unto his Kingdom; he hath his sword even the rod of his mouth, his word which is sharper than any two-edged sword which no man can withstand. 5. He goeth not abroad to conquer or subdue without this his sword, which is his word; it is always with him ready to be drawn forth, and to be thrust in the soul and conscience of the hearer, with whom he mindeth to deal, His sword is girded upon his thigh. 6. Christ is Almighty, and so able to make good all that he speaketh, and to make his word of precept, promise and threatening effectual unto the errand for which it is sent, He is most mighty. 7. Where he is pleased to open his word and to discover himself what he is, they that s●t in darkness do see a great light of his own glory as God, a shining light, a glorious light, making open the deep counsel of God, and mystery of men's salvation, Gird thy sword upon thy thigh, O most mighty, with thy glory. 3. Where he pleaseth to show himself, there the stateliness of a mighty Monarch is seen, the sovereignty of the rule of heaven and earth is seen, able to shake the heart with fear, and awe of his greatness, with his glory there is majesty or stately magnificence. 9 The wheels of Christ's Chariot, whereupon he rideth when he goeth to conquer and subdue new converts to his Kingdom, are Majesty, truth, meekness, righteousness, manifested in the preaching of his Gospel; Majesty, when the stately magnificence of his person and offices is declared; Truth, when the certainty of all that he teacheth in Scripture is known; Meekness when his grace and mercy is offered to rebels; and Righteousness, when justification by f●ith in his name, is clearly set forth. 10. Christ goeth no voyage in vain, he cometh not short of his intent and purpose, but doth the work for which he cometh, preaching the Gospel, In his majesty, truth, meekness, and righteousness he rideth prosperously. 11. Christ can do what he will; he can do terrible things to make his enemies tremble, and his friends reverence him with holy fear, having omnipotency in him to work by, as ready as a man hath his right hand to employ; let him but will to have any thing done, and it shall be done; he hath not long to advice what he is able to do, as men consult with their ability, whether they be so powerful as to effect what they intent, or would have done, Thy right hand shall teach thee terrible things. 12. Albeit he needeth no admonition to do what he is in doing or will do, yet loveth he to have his children furthering the advancement of his Kingdom, showing unto him what they would have done, & praying unto him that his Kingdom may more and more come, as the form of speech indicted by the holy spirit doth import, Gird thy sword, ride thou prosperously, etc. 13. Christ in his conquest is to meet with his enemies, of whom some will openly oppose him, some will feignedly profess subjection, but will not heartily submit themselves unto him, but stand aloof and at a distance, being far from him in their hearts, when with their lips they draw near-hand unto him; both these are here called The King's enemies. 14. Such as do not draw near unto him in their heart, he can and will send messengers of wrath unto their heart, threatenings which shall be executed, terrors which shall be followed with judgements, and judgements which shall end in their destruction, sudden and unexpected; how many or how strong soever they seem to be, they shall not stand before him nor be able to hinder his conquest, Thine arrows are sharp in the heart of the King's enemies, whereby the people fall under thee. 15. Christ Jesus the promised Messiah was revealed to the Church of Israel, to be the very true eternal God, that their faith and ours might have satisfaction, and a solid ground to rest upon, in the all-sufficiency and infinite worthiness of the promised Redeemer, as the Apostle, Heb. 1.8. confirmeth unto us, citing to this purpose this very text, Thy throne, O God, is for ever and ever. 16. Christ shall not want a Church from generation to generation; let persecuters do their worst, he shall reign as King, and sit on his throne in his Church, giving forth his laws, and executing them, oppose him who will, Thy throne, O God, is for ever and ever▪ 17. The Sceptre of Christ's Kingdom, which is the Gospel or the word of God in Scripture, whereby he gathereth his subjects and ruleth them, and the manner of his governing his people by the rules of his law and discipline, is most just and equitable, a righteous sceptre, whereby the subjects may be instructed in all righteousness, and may be justified and made righteous; The sceptre of thy Kingdom is a right sceptre. 18. The holiness and righteousness of Jesus Christ, both as he is God, and as he is God incarnate, is so essential to his person and employment, that his rule of government and administration of his affairs in his kingdom cannot be but right, as for direction, so also for rewards to them who obey his direction, and punishments of the disobedients, Thou lovest righteousness, and hatest iniquity. 19 As Christ is very God, so is he very man in all things (except sin) like unto us whom he calleth, Psal. 22.22. and Heb. 2.12. his brethren, and here his fellows, sharemen and partakers of all that is given to him, and joint heirs with him, Rom. 8.17. and by reason of making covenant in our name with the Father, and by assuming of our nature, according to the tenor of the covenant, God becometh his God and our God, and he in our name as man receiveth the gifts of the holy spirit without measure, for fitting him as he is man to manage his Kingdom in righteousness effectually; for it is said, Therefore, or to that intent, God, thy God hath anointed thee with the oil of gladness. 20. The gifts and graces of the holy Spirit spoken of here in terms of oil, (employed for figuring men's furnishing unto their calling, and enabling of Kings and Priests unto their offices, and employed also in the entertainment of honourable guests invited to a feast) are so bestowed on believers, joint-heirs with Christ, as Christ is not degraded from his sovereignty by his partner's exaltation; for of Christ it is said, Thy God hath anointed thee with the oil of gladness above thy fellows. 21. As the attendants of great persons are refreshed by the smell of their ointments and perfumed garments, so are Christ's attendants refreshed with the consolation of Christ's Spirit perfuming all his outward ordinances, wherein as in his garments he doth show forth himself to his church more comfortably, than any perfume or odoriferous spice can set forth, All thy garments smell of myrrh and aloes and cassi●h. 22. Not only the heavens where God showeth fo●th his glory to souls of just men made perfect, but also all the places where his honour dwelleth, all the meetings of his church where he showeth himself in his ordinances to a spiritual eye, are all of them most glorious and stately palaces; for there is the Temple of the Holy Ghost, and there is the beauty of holiness, whence doth come forth the smell of his graces in his ordinances, as out of Ivory palaces. 23. It is savoury and wellpleasing to Christ, when his people find pleasure in him, and are refreshed by his blessing upon the public ordinances; for, Thereby they have made thee glad, saith the Psalmist to Christ. 24. Albeit the catholic church consisting of true converts or real Saints, be but the one and only true Spouse of Christ, yet particular visible churches consisting of Saints by calling, by obligation, by profession & common estimation, their own or others; some of them being true Saints indeed in the Spirit, some of them but counterfeits, and Saints in the letter only, are in number many, as they are dispersed for time and place wherein they do live, and do make up sundry incorporations and Ecclesiastic consociations in Parishes, Towns, Countries and Kingdoms, as the Lord giveth them occasion, opportunity or possibility to make use one of another for communion of Saints; in this respect (I say) they are many, and therefore the true Spouse, the true church consisting of true converts (whose praise is of God, to whom only they are certainly known, and not of men) being but one, is compared to the Queen; but the particular churches, whose collections and consociations is known to men, being many, are compared to Ladies of Honour which serve the Queen; of this sort is here prophesied, that the most renowned cities, countries, Provinces, and Kingdoms should be professed attendants of Christ the bridegroom's honour, and professed servants of his church, and promoters of the honour, estate, and welfare of his spouse; Kings daughters among thy honourable women. 25. Albeit our Lord will allow a place of honour and room in his own court unto visible churches in their several consociations greater and smaller, for that service which they may do in order to the gathering in of the Elect into the inner court of nearest spiritual communion with him, yet it is the universal invisible church which he counteth his Spouse; she is the Queen who hath access unto him to be in highest honour beside him, Upon thy right hand did stand the Queen. 26. As the whole society of true Saints reverently attend the will of the Lord, that every one of them in their place may honour the Lord: so are they all highly honoured of the Lord, and adorned with whatsoever may make them glorious; for the ornaments put on by Christ, such as are adoption, justification, sanctification, with all other relations tending to their felicity, are here compared to the finest Gold; The Queen doth stand at his right hand in gold of Ophir.  
Ver. 10. Harken (O daughter) and consider, and incline thine ear: forget also thine own people, and thy father's house,  
11. So shall the King greatly desire thy beauty: he is thy Lord, and worship thou him.  
12 And the daughter of Tyre shall be there with a gift, even the rich among the people shall entreat thy favour.  
13. The King's daughter is all glorious within; her clothing is of wrought gold.  
14 She shall be brought unto the King in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.  
15 With gladness and rejoicing shall they be brought: they shall enter into the King's Palace.  
This is the other part of the Psalm wherein the Spirit of the Lord speaketh to the true Church-militant, and directeth her in her duty, and encourageth her by sundry inducements to follow the Lords direction. Whence learn, 1. As because their is spiritual love and respect between God and his Church, therefore the Cevenant and the spiritual communion between Christ and his Church is compared to a marriage: So because the derivation of all spiritual life, grace and motion which the Church hath, is from God, and dependeth on him; Therefore the Church is compared to a daughter, Harken, O daughter, and ver. 13. she is called the King's daughter. 2. The way and order of bringing the Church to her duty, is by her hearing of his word, consideration of what is taught, and subjection of her spirit to the obedience of faith; Harken, O daughter, and consider, and incline thine ear. 3. Because even the true members of the Church, whose praise is not of men but of God, are in this life entangled in affections to their old ways and corruption of manners; Therefore every one hath need to renounce and forget more and more their old lusts and enticements of the world, which is a very true fruit, and necessary evidence of their hearing in faith, Forget also (saith he) thine own people, and thy father's house. 4. The more we renounce and abandon our lusts and sinful inclination in obedience to God, the more are we beautified with holiness, and are acceptable to God In our endeavours, Forsake thy father's house, so shall the King greatly desire thy beauty. 5. Christ hath all right unto our service, and by creation, redemption, & covenant we are absolutely bound to serve and honour him in all things: He is thy Lord, and worship thou him. 6. When the Church honoureth Christ he will honour her, and make the noble and potent in the world submit themselves to her and seek communion with her, and to esteem the meanest true member of the Church, more blessed than riches or honour can make any man: The daughter of Tyre shall be there with a gift: The rich among the people shall entreat thy favour. 7. The glory of the true Kirk, and of every true member thereof is in things spiritual, not discernible by the uptaking of the natural man; for what is outwardly professed, is inwardly studied unto sincerity by them who worship God in spirit and in truth; and the graces wherewith she is adorned, as knowledge, faith, love, hope zeal, courage, sobriety, patience, are not the object of outward beholders, but most beautiful in the eyes of a spiritual discerner, and in the eyes of him that seeth in secret: The King's daughter is all glorious within. 8. Whatsoever inherent graces the Saints have, and how beautiful soever they be; yet they have need of a garment which may hide their imperfections, and beautify them before God; to wit, the imputed righteousness of Christ, the Husband of the Church, who only hath this garment to sell, Rev. 3.18. and though it be bought without money and without price, yet it is very rich; for whatsoever either nature or art can furnish to set it forth, is but a shadowing similitude of it, Her clothing is of wrought gold. 9 Though the marriage of Christ and his Church be bound up, and the handfasting be passed, and tokens of love be given to the Bride yet the full solemnity of the complete marriage is delayed till a set time, that the particular members and the whole Church may be perfected. The time of the brides being brought to a constant habitation with Christ, is at the Lords appointed time; to wit, at the death of every particular Saint, and of the whole Church together at the day of our Lords second coming; the day is coming, wherein she shall be brought unto the King. 10. Albeit now there be many imperfections of the Saints, which Christ's imputed righteousness doth hide, yet in the day of the Churches being brought to the presence of God to be with him for ever; she shall have no imperfection, spot or wrinkle, or want of any thing which may perfect her glory in all respects; she shall put on immortality and incorruption, and her very body of flesh shall be made conformable to the glorious body of our Lord Jesus; She shall be brought unto the King in raiment of needle work: Wherein the height of artifice and of nature's materials are joined as the fittest similitude which can express this unexpressible glory. 11. The same shall be the glorious state of particular Saints, and particular congregations, which shall be of the whole church universal; whereof as every true congregation and particular Saint therein is a part, and have contributed their service in their time to the good of the whole church, as handmaids to the Mistress: so shall they share in the glorious reward; The virgins, her companions shall be brought unto thee, so saith the Psalmist unto Christ. 12. Great shall be the joy of men and angels in the general meeting of the whole church, all being gathered together by the angels, who have lived from the beginning of the world to the ending thereof, and all received in the fellowship of God in blessedness to endure for ever, with gladness and rejoicing shall they be brought, they shall enter into the King's palace.  
Ver. 16. In stead of thy fathers shall be thy children, whom thou mayest mak● princes in all the earth.  
17. I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.  
The two last verses may be applied both to the Bride the true militant church, and to the Bridegroom Christ Jesus, the King of Saints. As it is applied to the church, Learn, 1. The Saints have no ground of gloriation in their progenitors according to the flesh, of whom they draw nothing but what is polluted with sin; but all the glory of the church, is rather in her children which she bringeth forth by the Gospel unto God, In stead of thy fathers shall be thy children 2. What any member of the church seemeth to lose in the world by forsaking thereof and coming to Christ, it is made up to them by Christ in spiritual respects, if not also in temporal blessings when God seeth fit, In stead of thy fathers shall be thy children. 3. The true children of the church are indeed the excellent ones of the earth, and princes indeed, wherever they live, in comparison of all other men who are but the beastly slaves of Satan: Thy children are princes in all the earth. 4. The true church shall be honourable, and honore● by her kindly children in all generations, because of the estimation which God putteth upon her in his holy Scripture: I will make thy name to be remembered in all generations: Therefore the people shall praise thee.  
These verses may also be applied more pertinently to the bridegroom Christ Jesus, for whose praise the whole Psalm is composed. ver. 1. Of whom only the words can be verified fully, as only capable of what is ascribed directly to the person spoken unto here, and cannot be well ascribed to Solomon and Pharaohs daughter in their marriage; because partly Solomon's marriage with outlandish women, is marked among his faults, and so can hardly be esteemed to be honoured with this song delivered to the Church for her perpetual instruction; partly because in the Inscription there is not so much as mention of Solomon's name, either as type or resemblance of this marriage of Christ & his Church; & partly also because what is here spoken, hath little typical verity answering to it in the History of Scripture concerning Solomon's marriage, or children of Pharaohs daughter. And lastly, this song is set down not in a typical manner, but in a simple similitude of the marriage of a King & Queen indefinitely, whose marriage useth to be the most glorious of all eatthly marriages, and fittest to lead us up to that incomparably glorious spiritual marriage of Christ & his Church. In which consideration from these words, Learn, 1. Christ doth not draw glory from his progenitors according to his flesh, but giveth being and gracious being to such as he regenerateth by his word and Spirit to be his children, and so it may be said to Christ, In stead of thy fathers shall be thy children. 2. The excellency of Christ's children and their princely disposition above the rest of mankind unregenerate, is of Christ's making; he only it is, of whom properly it may be said, Thou shalt make thy children princes in all the earth; for, He hath made us Kings and Priests to God and his Father. 3. By the Spirit that indicted this Psalm, and all other Scriptures Christ's name shall be holden forth and remembered from age to age, while the world lasteth, I will make thy name (saith the Spirit) to be remembered to all generations. 4. Christ's espousing unto himself a Church, and gathering more and moe from age to age by his word and Spirit unto it, his converting souls, and bringing them in to the fellowship of his family, and giving unto them princely minds and affections where ever they live, is a large matter of growing and everlasting glory unto his majesty; for in regard of this point, and what is said before in this Psalm, he addeth as the close of all, Therefore shall the people praise thee.   

PSAL. XLVI. To the chief Musician for the sons of Korah, a song upon Alamoth.  
After some notable delivery of the Church from the enemies, the Lords people do confirm themselves in their resolution to trust in God, and not to be afraid of trouble, because of his comfortable presence among them, which is like unto a river of continual refreshment, as late experience did give evidence, ver. 1, 2, 3, 4, 5, 6. and do exhort all men in the world to observe this his late work, and make use of it for their humiliation, ver. 7, 8, 9, 10. as the Church doth make use of it for confirmation, ver. 11.  
Ver. 1. GOD is our refuge and strength: a very present help in trouble.  
2. Therefore will we not fear, though the earth be removed: and though the mountains be carried into the midst of the Sea.  
3. Though the waters thereof roar, and be troubled: though the mountains shake with the swelling thereof. Selah.  
FRom bygone experience of Gods defending his Church, the Lords people do strengthen themselves in the faith of God's word, concerning the care of his people; and from this ground do guard their heart against the fear of all possible trouble in time coming. Whence learn, 1. Faith in God's word and the profession of it, is made much more vigorous and lively after felt-experience of the verity thereof; for the Church did believe this truth before this late delivery, but now after this fresh experience they are animated to set to their seal to it more confidently, saying, God is our refuge. 2. Albeit the Church were destitute of all human strength within herself, and were forsaken; yea and pursued by all Kings and Princes, yet hath she God for a retiring place, and for furnishing of what is sufficient for her subsistence; God is our refuge and strength. 3. Albeit the Lord will not exempt his people from trouble, yet he will be near them in trouble; and when their weakness is discovered to them, than he will help them, and will not delay his help too long, but will give help in time of need effectually; for God is to his people, A very present help in trouble. 4. Nothing can guard the heart of God's people against the terror of possible, or imminent troubles, sa●e faith in God; for here the Lords people having fixed their faith, do make this inference, Therefore will we not fear. 5. The terror of apparent trouble, is the touchstone of confidence in God, and then is faith fixed, when it doth look upon the greatest dangers and troubles that can be imagined, with resolution to adhere to God and to that truth that persecuters do oppose, whatsoever may come. We will not fear, though the earth be removed. 6. Albeit the whole frame of the world were changed, and the work of creation were either dissolved or confounded, which shall be in effect at the last day; yet faith findeth footing and ground to stand upon in God himself, We will not fear, though the mountains be carried into the midst of the Sea, though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.  
Ver. 4. There is a river, the streams whereof shall make glad the city of God: the Holy place of the Tabernacles of the most High.  
5. God is in the midst of her: she shall not be moved: God shall help her, and that right early.  
The Church doth look upon the Lord's word and ordinances joined with the blessing of his Spirit among them, as upon a sufficient consolation against whatsoever trouble can be imagined. Whence learn, 1. Although there be many particular persons in the Lord's Church militant, & many particular Congregations as there were many habitations in jerusalem, and many tabernacles at the time of the solmn feast, when all the Lords people were gathered together to the keeping thereof; yet are they all one Church universal, one kingdom of God, one City compact together in the union of one sealed Covenant, one true faith and Spirit▪ The plurality of the Tabernacles of God doth make but one City of God here. 2. Albeit trouble without comfort may fall on men who know not God; yet to believers within the Church there can no trouble come, wherein the true Citizens may not find consolation and joy to uphold them against all causes of sorrow, There is a river, the streams whereof make glad the City of God. 3. The consolations which God furnishes to all who will make use of them within the Church, are not like the consolations which the world can afford, which are in all respects insufficient to overcome trouble; but the consolations of God are abundant, constantly running, ready at hand, and able to make a man a conqueror over trouble effectually, and to make him rejoice in the Lord in the midst of trouble; for this is imported in the similitude of refreshing water; There is a river, the streams whereof shall make glad th● City of God. 4. God will never forsake his people who seek after him, but where they are following his ordinances in any measure of sincerity, there will he be; God is in the midst of her, 5. As the consolation of the Church, so also the stability of the Church, and continuance of it from generation to generation, dependeth upon God's settled residence therein; God is in the midst of her, she shall not be moved. 6. God's presence among his people will not exempt them from trouble, but from perdition in trouble: he will not exempt the bush from burning, but from being consumed, For God shall help her. 7. Albeit the Lord do not appear at the point of time when we would, yet shall he come and help in time of need most timeously, God shall help her, and that right early.  
Ver. 6. The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.  
7. The LORD of hosts is with us: the God of jacob is our refuge. Selah.  
He cleareth the doctrine delivered, by a late experience of Gods taking order with the enemies of the Church, at the time when they in great confluence and power made assault against her. Whence learn, 1. It is no small indignation which the world doth bear against the Lord's Kingdom, his people, and work among them: nor is it any mean power from which the Church is in danger to suffer hardship, but fury in the height of it, and force in the farthest extent of it, may she expect to encounter with; The heathen raged, the Kingdoms were moved. 2. It is not the worldly power of the Lords people which can sustain the assault of their raging enemies, but God himself must prove party to her oppressors; therefore here the Lord doth interpose himself for his people; The Lord uttereth his voice. 3. It shall not cost the Lord any business to dispatch the enemies of his people; let him show himself a little, let him but say the word, and they are gone; as Snow before the Sun, or fat cast into the fire, so are they consumed; He uttered his voice, the earth melted. 4. Any one experience of the Lords working for his church may suffice to confirm the faith of his people concerning his perpetual presence in his church, for assistance of his people in their difficulties; for from this one experience he draweth the inference; The Lord of hosts is with us. 5. What the Lord is in wisdom, power, and other attributes, that may the church apply to herself, and be sure to have the fruit of it as her need requireth; if hosts of heathen and huge great Armies of whole Kingdoms he against his church, yet still we may be sure God the Lord of Armies will stand up against them, and for his church, The Lord of hosts is with us. 6. The covenant of God made with the church in former ages is good enough security to the church in after ages; for obtaining whatsoever benefit his covenant includeth; The God of jacob is our refuge▪ yea the rights made to the incorporation of the church, is as good security for the use of every particular believer, as if it were made personally to every member by name; and therefore as wise citizens do reckon whatsoever they can claim by their town-charter, no lesle to belong to them then their own private possessions: so whatsoever the believer can claim by virtue of the great charter made to the church, he should reckon it as sure to be his as if his proper name had been specified in the promises; for, The God of jacob is our refuge, is thus much; because God is undoubtedly the God of jacob, and his children's refuge; he must undoubtedly be our God, who are members of that incorporation, and our refuge.  
Ver. 8. Come, behold the works of the Lord, what desolations he hath made in the earth.  
9 He maketh the wars to cease unto the end of the earth: he breaketh the bow, and cutteth the spear in sunder, he burneth the chariot in the fire.  
10. Be still, and know that I am God: I will be exalted among the heathen: I will be exalted in the earth.  
11. The Lord of hosts is with us: the God of jacob is our refuge. Selah.  
In the latter part of the Psalm, he exhorts all men to make use of this deliverance given to the Church for their humiliation, confidence in God, and consolation. Whence learn, 1. When God doth work works of wonder in favour of his Church, most men mark not the Lords doing; such is the dulness and stupidity, ingratitude, mis-belief & perverseness of men, either thinking little of his work, or ascribing the praise to instruments, or some other thing besides God; so that there is need to call unto men, and set them to their duty; Come and behold the works of the Lord. 2. Wonderful calamities doth God pour out upon the enemies of his people, when he entereth in judgement with them; for what they intended to do to his people, he doth unto them, Behold, what desolations he hath made in the earth. 3. When it seemeth good to the Lord, he can give peace universally to his Church, and a whiles breathing from the trouble of outward enemies, He maketh wars to cease to the ends of the earth. 4. Long preparations for war, arms and ammunition which have been made with great labour and expenses against his Church, the Lord can soon give a short account of them, and make them useless when he pleaseth, He breaketh the ●ow●, and cutteth the spear in sunder, he burneth the Chariot in the fire. 5. Because men cannot understadd what they are doing, or what is their duty so long as their passions are aloft, so long as their minds are tumultuous, busied about many things, and distracted from what is most necessary; it is good for people from time to time to gather in their straying thoughts, to silence their passions and perturbations, and humbly compose themselves for observation of whatsoever God requireth of them, Be still, and know that I am God. 6. It is better for men to be wise and acknowledge the Lord by the words of his instruction, then to leave their lesson to be learned by doleful experience and danger of destruction, Be still, and know that I am God. 7. There is not so ready a way for the Lords people to quiet their mind against the fear of trouble and persecution of men, as to settle their faith about Gods taking care of his people and of his own cause, and of his mind declared against his and their enemies; Be still, and know that I am God. 8. The Lord will not be at a loss by the opposition of his enemies, he will not fail to enlarge his glory, the more that men go about to suppress it; he will make an inroad upon his adversaries lands, and make them know himself to be God, either to their conversion or confusion and destruction; I will (saith he) be exalted among the heathen. 9 How little notice soever be taken of the Majesty of God ofttimes in the visible Church, and always without the Church he be misregarded, yet will he see to his own glory, not only in the Church, but also among the enemies of the Church; and not only among such as have actually invaded his people, but also among them far and near that have taken no notice either of him or of his people; I will be exalted in the earth. 10. Whatsoever manifestation of God's power be made in the world by his judgement against his enemies who know him not; yet he is ever doing for his Church, and not against her; The Lord of hosts is with us. 11. The Church of God or belivers, need not care how many be against them seeing they have more for them then can be against them; to wit, God and all the creatures at his command, The Lord of hosts is with us. 12. The strength of the Church stands in her renouncing her own, and fleeing into God's strength, and not in opposing their enemy by strong hand, but by betaking of themselves to God; The God of jacob is our refuge. 13. We have need to make God the ground of our confidence, and to make our communion with God the ground of our comfort; for God is sufficient for us against every evil, and God is sufficient unto us for furnishing every good; and we have need to fix and settle our grounds, by oftener subscription of this truth, and oftener avowing of it, The Lord of hosts is with us, the God of jacob is our refuge, is repeated.   

PSAL. XLVII. To the chief Musician. A Psalm for the sons of Korah.  
This Psalm is a Prophecy of the enlargement of Christ's Kingdom, and of the conjunction of Jews and Gentiles in one body under Christ their ●ead and Lord, delivered by way of exhortation to Jews and Gentiles, joyfully to praise the God and Saviour of his people Jesus Christ▪ on whom the Psalmist looketh as now ascended into heaven triumphantly after the full payment made of the price of Redemption, and as going about the gathering in of the Redeemed Gentiles, till he bring in the fullness of them into one Church with the Jews; the exhortation is prefixed, ver. 1. and repeated, ver. 6, 7. the reasons of the exhortation to a joyful praising of him are seven. The first, ver. 3. The second, ver. 3. The third, ver. 4. The fourth, ver. 5. The fifth, ver. 7. The sixth, ver. 8. The seventh, ver. 9  Vers. 1. O Clap your hands (all ye people) shout unto God with the voice of triumph. 
FRom the exhortation to Jews and Gentiles, joyfully to praise the Redeemer; Learn, 1. Christ's Kingdom and the benefits thereof do belong to more nations than one, for in him the redeemed in all the nations of the earth are blessed, Clap your hands all yea people, or, all ye Nations, saith the Lord. 2. The Kingdom of Christ coming to a people, or family, or person, is matter of chief joy to them, because thereby delivery cometh from sin, Satan, and misery, and sure mercies of righteousness, peace, and joy in the holy Ghost with eternal life brought to them, and therefore just reason to say to them to whom Christ cometh, O clap your hands, shout unto God with the voice of triumph. 3. Our joy and our victory over all our enemies, which Christ hath purchased and bringeth to all believers in every Nation, is the matter of Christ's praise and doth declare that he is God, who having in his manhood suffered, wrestled against sin, Satan, death, hell, and the curse of the law, did by the power of his Godhead prevail before he brought joy to the Gontiles. Thus much do the words of the exhortation import; for his triumph presupposeth his victory, and his victory presupposeth his battle before he overcame, and the commanding of the Gentiles to clap their hands and shout, and to shout with the voice of triumph, presupposeth their interest in the victory; and while they are bidden shout to God, the triumpher, who in all this Psalm is the Redeemer Christ (as shall appear hereafter;) it imports that the Redeemer is God, and howsoever he is God inseparably from the Father and the Holy Spirit, yet here he is distinctly to be looked on in his person; and howsoever he is inseparably to be praised with the Father and Holy Spirit, yet here distinctly to be praised for this his work of victorious Redemption of sinners; therefore it is said with distinct relation to his person, Shout unto God with the voice of triumph.  Ver. 2. For the Lord most high is terrible, he is a great King over all the earth. 
From the first reason of the joyful praising of Christ, taken from his Sovereign Majesty over all the world; Learn, 1. That the Redeemer, the victorious triumpher, is the Lord very God, essentially jehovah, the Lord most high. 2. Christ is able both to keep his subjects in subjection by his rod and corrections, and to take order with his enemies also, how high soever they be, The Lord most high is terrible. 3. Christ hath right and just title to erect a church in what country and kingdom he pleaseth, without ask any man's licence, and to set up among his subjects the profession of his name, and practice of all his Ordinances pertaining to the exercise of Religion in doctrine, worship, and Ecclesiastic government of his subjects, He is a great King over all the earth.  Ver. 3. He shall subdue th● people under us, and the nations under our feet. 
From the second reason for joyful praising of Christ, taken from the increasing of his own Kingdom, and the exalting of all his subjects above the rest of the world; Learn, 1. The true church of Christ may from age to age promise to herself addition of new subjects, or bringing down of their enemies under their feet; for as the true church in the Prophet's time might say, so may also every true church say after them, He shall subdue the people under us, and the nations under our feet. 2. If it will not please the Lord at such a time as men would wish, to execute judgement on their enemies, nor yet to convert them, and make them additional subjects to his Kingdom, yet shall he not fail to make his own people victorious over their opposition, power, and persecution, and more than conquerors in this respect, He shall subdue the people under us, and the nations under our feet.  Ver. 4. He shall choose our inheritance for us, the excellency of jacob whom he loved. Selah. 
From the third reason of Christ's praise, taken from the care he hath for sustentation and welfare of his subjects; Learn, 1. As God by allotting of earthly Canaan for the inheritance of his people, did testify his care to provide for them both earthly sustenance and an enduring substance for their spiritual subsistence represented thereby; so will he provide for the sustenance of all his subjects in all ages, both bodily and spiritual, He shall choose our inheritance for us. 2. As he is most loving of us, and more wise to make choice of what is good for us, than we ourselves are: so will he employ his wisdom and love in carving out unto us our lot▪ measure, portion, and inheritance; He shall choose our inheritance for us, and not leave it to our carving. 3. The main part of the inheritance of Christ's subjects is no earthly thing, but his very best blessing, such as he gave to jacob above Esau; Their inheritance shall be the excellency of Jacob. 4. The fountain of Christ's care for all his subjects, is common to them and to jacob, and that is his love, The excellency of jacob whom he loved, shall be their inheritance. Selah.  Ver. 5. God is gone up with a shout, the LORD with a sound of a trumpet. 
From the fourth reason of Christ's praise taken from his glorious triumphing over all his enemies and ours when he ascended to heaven; Learn, 1. He that ascended, what is it but that he also descended first into the lower parts of the earth? he that descended is the same also that ascended up far above all heavens, that he might fill all things, Ephes. 4.9. That is, Christ being very God, descended in humbling himself to take on him the shape of a servant, and when he had perfected the work of redemption ascended in our nature, the same very person still, very God, which descended; for God is gone up with a shout. 2. As the Ark of the covenant, the figure of Christ, after the victory gotten over the chief enemies of the church, ascended up to Zion, and God's presence in it; So Christ after victory obtained of his chief enemies on the cross, ascended triumphantly into heaven, God is gone up with a shout, jehovah, with the sound of a trumpet.  
Ver. 6. Sing praises to God, sing praises: sing praises unto our King, sing praises.  
7. For God is the King of all the earth: sing ye praises with understanding.  
The exhortation given to all people to praise Christ for the work of redemption, is repeated, and directed to the church of the Jews more particularly with a fifth reason of praise, taken from a nearer conjunction between Christ and them, then between him and any other Nation. Whence learn, 1. Albeit the Lord doth show his glory in the works of creation, and is shining daily in the works of providence also; yet in the work of redemption, conversion and salvation of souls▪ his glory is manifested far more; for here, praise, praise, praise, and the fourth time praise is called for. 2. When believers in Jesus Christ do consider how he abased himself to assume our nature, how he paid the ransom for us as surety, how he did encounter and fight with all our enemies, and being victorious in our name, ascended in our nature with the shout of the victory, and sound of the trumpet of the triumpher, they cannot choose but see reasons of praising joyfully the glorious Godhead of Jesus Christ, and of singing praises to him as God again and again. 3. Of all Nations of the earth, the Jews have the first place, privilege, and prerogative, most bonds with, and interests in Jesus Christ; for he delivered them out of Egypt, settled them in Canaan, held house among them in a Tabernacle, answered them by Oracle out of the A●ke of the covenant the type of his incarnation, took upon him to be their King and sanctifier, the holy one of Israel, their Redeemer, took of them his human nature, and was born a Jew, therefore had the Prophet good reason to say to the church of the Jews, Sing praises to our King▪ sing praises▪ and in this song may all they join with the Jews, who have embraced Jesus for their King. 4. Christ is so King over the Jews, as he also extendeth his kingdom over all the earth, not only in regard of his power in a common manner, but in regard of his special grace gathering in subjects out of all parts of the world, till he have the full number brought in and saved, he, he only is the true Catholic King, for God is the King of all the earth. 5 As none can praise God, or praise Christ sincerely, who do not understand the reasons for which they should praise; so he that praiseth understanstingly, cannot choose but praise affectionately, therefore saith he, Sing ye praises with understanding.  Ver. 8. God reigneth over the heathen: God sitteth upon the throne of his holiness. 
From the sixth reason of Christ's praise taken from the keeping a church among the Gentiles, for gathering the redeemed out of all Tongues and Languages, and reigning among them as King of Saints, and author of holiness; Learn, 1. To the end that Faith may find footing and a Rock to rest upon, we must in all the promises, works and praises of Christ still remember that as he is now very man, so is he also eternally God, and that no man reasonably or with understanding can praise him as the Redeemer and perfecter of what is spoken of him in Scripture, except he acknowledge him to be God; therefore is Christ eight times in this Psalm calleth God, beside the ascribing unto him works proper to God only; and twice he is called by the incommunicable name of Jehovah the Lord; and in this verse Godhead is twice acknowledged in him, as King of the church among the Gentiles; God reigneth over the heathen, God sitteth upon the throne of his holiness. 2 Because the sum of Christ's Kingdom is holiness, and his work is to teach, prescribe and command holiness, to take away sin, and powerfully to apply and work in his own redeemed ones holiness, and to continue in his actual governing of his Subjects, till he have made all and every one of the redeemed perfectly holy; therefore is his throne in a special manner called the throne of holiness; God sitteth upon the throne of his holiness.  Ver. 9 The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. 
From the seventh reason of Christ's praise, taken from his converting of great men of the earth, (as Kings and Princes) and bringing them to the obedience of the faith and union with the true church; Learn, 1. Albeit oft times it is seen, that not many rich, noble, or potent are called; yet God for his own glory is from time to time bringing in some of them, and when it may glorify his name, shall bring in and perfect what is promised, and prophesied here; The princes of the people are gathered together. 2. It is a point of Christ's praise in the conversion of men, that his omnipotency maketh men voluntary Subjects, and to come in to him as by invincible power on his part, so also deliberately with a free election, and hearty consent of will on the converted m●ns part: The Princes of the people, and excellent ones in the earth▪ of whatsoever rank converted unto Christ, are voluntary people, for the original suffereth also this reading, The voluntary of the people are gathered together. 3. The church of the Jews is the mother-church, whereof Abraham and the godly Jews yea and Christ himself were Members; The church of the Jews is the Olive-treee, whereunto all the converts of the Gentiles are ingraffed, gathered, and made one people with Abraham and the faithful among the Jews; The Princes of the people are gathered together, the people of the God of Abraham. 4. The unity of the church standeth in the union of the Spirit, under the service of the only true God, and in conjunction with his people, for the union of Jew and Gentile, is the gathering together of the Princes of the people to the God of Abraham. 5. As there is a necessity of the union of Jews and Gentiles in one visible Christian Church, because it is promised and prophesied that it shall be so; So there is reason to wish for the more evident union of them; that they may be as eminently consociate as ever the Christian Churches were, (either in the Apostles time, or in the Christian Emperors time,) in a general Assembly or ecumenical council; for that there is at least a possibility of an ecumenical council, or a general assembly of Jews and Gentiles in this world under Christ their King. This place makes it plain, because after it is foretold that there shall be such a union of all the people of the God of Abraham, Jews and Gentiles, as their princes shall be gathered together, He taketh away the chief ground of a great objection which may be made from the discord and disagreement of the Princes of the world; some of them being averse altogether from the Christian Religion, some of them from the true Religion of Christ, and all of them almost dissenting one from another, and warring one against another; whereby now for many years the gathering of an ecumenical council hath not been possible. He meeteth this objection in the Text, saying, For the shields of the earth belong unto God, that is, the hearts and power of all the Kings of the earth are in the Lord's hand, and he hath the disposing of shields, armies and ammuintion, with all their commanders and rulers in the world, and therefore can make them serviceable for the nearest conjunction and union of his visible church, which can be for his glory in this world, as he sees ●it how and when he william. 6. When all is said of Christ's praise that man can express of him, there is no possibility to attain to the full or satisfactory setting forth of his glory as it deserveth; but men must content themselves to set sail●, and to rest in the general, that Christ is and shall be very highly glorified; for so the Psalmist closeth, saying after all; He is greatly exalted.   

PSAL. XLVIII. A Song and Psalm for the sons of Korah.  
In this Psalm the Lord is magnified for all his mercies bestowed on his Church, (resembled by jerusalem,) ver. 1, 2, 3. And in special for a late mercy manifested in a passage of his care to preserve jerusalem, a type of the Church universal, against the assault of mighty Kings, ver. 4, 5, 6. The uses of which mercies are set down in number seven; The first, v. 7. The second v. 8. The third, v. 9 The fourth, v. 10. The fifth v. 11. The sixth, v. 12, 13. The seventh, v. 14.  
Ver. 1. GReat is the LORD, and greatly to be praised in the city of our God, in the mountain if his holiness.  
2. Beautiful for situation, the joy of the whole earth is mount Zion: on the sides of the North, the city of the great King.  
3. God is known in her palaces for a refuge.  
IN the first place he declareth his purpose to give God the praise of whatsoever is commendable in Jerusalem, or done unto it, or wrought for it. Whence learn, 1. As God shows his greatness and glory in all his works, and specially in his care for, respect unto, and operation in his church; so should he have glory and praise from his church, for and from all his works, but specially for his care of her: Great is the Lord, and greatly to be praised in the city of our God. 2. As it is the benefit of jerusalem, and of his church represented thereby, to be united and governed in a regular incorporation; so it's a matter of God's praise, that he maketh his visible church above all other incorporations and societies of men in the world to be his city, with which he will be in covenant, and wherein he will manifest his holy Name; Therefore jerusalem, and the church represented by her ●s here called, the city of our God, and the mountain of his holiness. 3. Whatsoever could commend jerusalem for situation in the point of pleasantness, commodity, strength or stateliness; all is but a shadow of the glory of the Lords church, and in particular, as the joy of the whole land depended on jerusalem's welfare, and this city did adorn all judeah, and the great King's palace adorned her; So the church is the joy of the whole earth, by holding out to all the light of saving Doctrine, and showing the authority, power, wisdom, and grace of Christ; who is her great King, and doth beautify his church, for the illumination of the blind dark world; Beautiful for situation, the joy of the whole earth is mount Zion, on the sides of the North, the city of the great King. 4. As the walls, houses, and palaces of jerusalem were not the strength of the citizens; but God was her strength as they had learned by experience; so worldly strength is not the confidence of God's church▪ but God only, who defendeth her by his power; God is known in her palaces for a refuge.  
Ver. 4. For lo, the Kings were assembled: they passed by together.  
5. They saw it, and so they marvelled; they were troubled, and hasted away.  
6. Fear took hold upon them there; and pain as of a woman in travel.  
He confirmeth what he hath spoken, by a late experience of deliverance from the invasion of mighty Kings, gathered to besiege and destroy jerusalem. Whence learn, 1. The Lord by experience from time to time, maketh manifest his care to defend his church against most mighty oppressors; who use to combine themselves together, when they mind to overthrew the church: For lo, the Kings were assembled. 2. Many imaginations are in the heads of adversaries when they are plotting the ruin of God's church, which when they are about to execute, do vanish and prove presumptuous and vain apprehensions of their own ability, and of the church's weakness; When the Kings were assembled, they passed by together. They found themselves unable to effect what they intended, and hoped to bring to pass. 3. When the strait cometh, and the church is in danger▪ then the Lord doth show himself for her, and against her enemies, and makes men see his interest in his church; now when the Kings were assembled, they perceived themselves mistaken wonderfully; They s●w it, so they marvelled. 4. Such as come to bring trouble to God's church, come to catch troubles to themselves; When Kings assembled to trouble God's people, they saw, and marvelled, and were troubled. 5. If the enemies of the church could foresee their own foul retreat, they would not advance or make assault against the church; for now when they did see matters, as they were indeed, they were troubled, and hasted away. 6. Besides the mischief which God bringeth upon the church's enemies, when he begins to pled by way of judgement against them, he sendeth terror on them also, a messenger of the ill-tidings to forwarn them that worse yet shall befall them: Fear took hold upon them there. 7. Heart and hand, courage and strength, counsel and resolution doth fail a man, when he seeth God to be his party, and to be prevailing against him: Fear took hold on them, and pain as a woman in travail; Sudden, unexpected, sore and inevitable is their destruction when it cometh.  Ver. 7. Thou breakest the ships of Tarshish with an East wind. 
The first use they make of this experience is this, they are led up by it to see and acknowledge God's power in all the world, to take order with and destroy whomsoever he william. Whence learn, 1. No power can stand before God, and none can escape his hand; go whither they will, he can arm some of his creatures against them both by land and sea; Thou breakest the ships of Tarshish with an East wind. 2. One work of the Lords justice or power against his enemies, and one experience of his merciful defending of his church, should lead his people to acknowledge his Sovereign power and omnipotency over all, whereby he (having all creatures at his disposal) can secure his people from all quarters, and destroy all that shall rise against them; for this speech saith this in substance: Thou who scatteredst the armies of Kings who had invaded us, hast power in all the world by sea and land to overtake thy enemies; for, Thou didst break the ships of Tarshish with an East wind.  Ver. 8. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God will establish it for ever. Selah. 
The second use is this, by this experience we perceive that the Lord will keep his promise to his church, and preserve her for ever, Whence learn, 1. They that believe the word of God, and do mark his works foretold in the word, shall see and find by experience the event thereof to answer to the prediction; and ha●ing their faith so confirmed: they should say; As we have heard, ●o have we seen in the city of the Lord. 2. The mercies of the Lord bestowed on his church for her defence and continuance, do 〈◊〉 from his covenanting with his Church; for the reason of the ●●rcy now bestowed is; because the city of the Lord of hosts, is the city of our God. 3. Albeit all Kingdoms and Commonwealths be subject to destruction, and have their certain limits and periods; yet the church, the Kingdom of Christ, the city of God shall endure throughout all generations; and the gates of hell shall not prevail over it; God shall establish it for ever.  Ver. 9 We have thought of thy loving kindness, O God, in the midst of thy Temple. 
A third use is the acknowledgement of the sweet fruit of their former patient depending upon God's kindness in the use of the public ordinances, and now they perceive by this late experience it was not vain. Whence learn, 1. They that believe Gods loving kindness in the time when there are apparent signs of his wrath, and patiently do depend on him in the use of holy ordinances, shall not be frustrate of their expectation, as here the Psalmist doth acknowledge. 2. As it is a good thing patiently to wait on God's loving kindness in the use of the means, when troubles and dangers do come; so it is a good thing for the godly after receiving the fruit of their faith, hope and patience, to observe the grace gotten of God, which made them to meditate upon and look unto his loving kindness: and so to strengthen themselves in their resolutions, to follow this blessed course hereafter, as the faithful do here: We have thought of thy loving kindness, O God, in the midst of thy Temple.  Ver. 10. According to thy Name, O God; so is thy praise unto the ends of the earth: thy right hand is full of righteousness. 
A fourth use is their gladness, because of the increase of God's glory by this his late mercy towards them, wherever it should be mentioned. Whence learn, 1. Whatsoever God giveth himself out for, that will he be found to be answerable unto in effect, even to all his holy and magnificent attributes: According to thy Name, O God, so is thy praise. 2. The manifestation of God's Name by preaching of his word cometh to many, who will not subscribe all to be true that is said of him: But afterwards when he maketh his word good to the comfort of his people, and overthrew of his enemies, men will be forced to say of him, that he is as good as his word, and that his works do lose his word laid in pawn for performance of it; According to thy Name, O God, so is thy praise unto the ends of the earth. 3. The Lord's power is not idle, but constantly working in equity and justice for performance of promises and threatenings, for defending his people, and punishing his enemies; Thy right hand is full of righteousness.  Ver. 11. Let mount Zion rejoice; let the daughters of judah be glad, because of thy judgements. 
A fourth use is to stir up all good people to rejoice, because God hath pleaded their cause against their enemies. Whence learn, 1. It becometh all men to be glad to see God glorify himself in deciding controversies equitably; but most of all the people of God, who have the present benefit thereof, and in whose favours controversies between them and their enemies are decided; Let mount Zion rejoice, and the daughters of judah be glad. 2. Albeit it be lawful for God's people to rejoice when the enemies are punished; yet had they need to take heed to their spirit, that their joy be not fleshly, for satisfaction gotten to their vindictive passions; but spiritual, for the declaration of God's kindness to his people, and just indignation at the wickedness of their malicious persecuters: Let them be glad, because of thy judgements.  
Ver. 12. Walk about Zion, and go round about her: tell the towers thereof.  
13. Mark ye well her bulwarks, consider her palaces, that ye may tell it to the generations following▪  
The sixth use of this late experience of the church's delivery, is to observe the impregnable defence of the church, shadowed forth by the walls of jerusalem, for the encouraging of God's people in all ages, and advertising of all men to beware to attempt to do her wrong in time coming. Whence learn, 1. The church of God is so well guarded by God's wisdom, power, good will and justice, as with a wall of fire, that all the strength to be observed in the walls and towers of earthly jerusalem are but shadows; For, Walk about Zion, and go round about her, and tell the towers thereof, is no other thing then look through the type, and consider God's protection represented thereby. 2. When a type is to be studied, observation particularly may and should be made of whatsoever in it may lead us further in upon the right uptaking of the antitype resembled thereby, Walk about, go round about; Mark ye well her bulwarks, consider her palaces; for in God, or in God's attributes something answerable to all these will be found. 3. What light the Lord furnisheth concerning himself and his church which may glorify God, and serve the posterity for their edification, should be transmitted unto them: Mark, that ye may tell it to the generations following.  Ver. 14. For this God is our God for ever and ever; he will be our guide, even unto death. 
The seventh and last use of this experience of the church, is consolation in God to God's people in every hard case, and encouragement to them against all future fears, because God is the same constantly to his people in all ages as the late experience of the church had given proof. Whence learn, 1. The great Maker of Heaven and Earth, and Redeemer of his people is one and the same for ever, both in himself and towards those that believe in him; This God is our God. 2. God is still in covenant with his church, and with all the members thereof, as well in one age as in another; Now, as of old; for This God is our God for ever and ever. 3. God will guide them whose God he is, when they seek his counsel out of desire to follow it, and he will not lay down the conducting and governing of those who have committed themselves unto him, but will guide them constantly all the days of their life; He will be our guide, even unto death.   

PSAL. XLIX. To the chief Musician, A Psalm for the sons of Korah.  
This Psalm sets forth the gloriation of a Believer in the grace of God, and in his blessed condition, wherein he is lifted up above all the wealth and honourable men in the world, who are not reconciled unto God: And this the Psalmist delivereth out of his own feeling and experience. And first, because it is a main matter, and worthy of all acceptation, he maketh a Preface to his gloriation, ver. 1, 2, 3, 4. Then he cometh out with it, making his boast in God; That by faith in God he was so secured against sin and misery that they should not be able to mar his happiness ver. 5. Thirdly he doth prefer his blessedness above whatsoever wealth or riches could yield to a man, vers. 6, 7, 8, 9, 10. and above whatsoever dominion over fakir lands, or honour among men could yield to any man, either living or after his death, either to himself or to any of his posterity, vers. 11, 12, 13, 14. Fourthly, he giveth reason of his gloriation, because being justified by faith, and at peace with God, he was sure of delivery from every evil, and to be received out of his grave into glory and fellowship with God, vers. 15. Fifthly, he guards every true Believer against every tentation which might disquiet him, when he seeth himself and other godly persons in outward trouble, and the wicked in prosperity, vers. 16, 17, 18, 19, 20.  
Ver. 1. HEar this, all ye people, give ear, all ye inhabitants of the world.  
2. Both low and high, rich and poor together.  
3. My mouth shall speak of wisdom: and the meditation of my heart shall be of understanding.  
4. I will incline mine ear to a parable: I will open my dark saying upon the harp.  
THe Preface calleth to the hearer for attention, faith and affection to this excellent mystery which he is to deliver unto all men concerning the blessedness of the Believer above all other men in the world. Whence learn, 1. A prepared and sanctified ear is necessary for heavenly doctrine, and people had great need to be stirred up to take knowledge of the excellency of it; Hear this, all ye people, give ear. 2. The doctrine of salvation, of faith, and of consolation against sin and misery, concerneth all people in the world to know; Give ear, all ye inhabitants of the world, both high and low, rich and poor together. 3. That is true wisdom and understanding, which doth make men wise to salvation, and which maketh them truly blessed in this life; and this wisdom is not the birth of man's brain, but is revealed in the word of the Lord, delivered to his Church by the holy men of God in holy Scripture; My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. 4. As it is necessary for the Preachers encouragement to believe what he doth preach; so is it a great inducement to the people to hear God's word from him who doth speak God's word, because he doth believe, and doth subject his spirit to the Lords word, as the Prophet doth here; I will incline my ears to a parable. 5. The doctrine of true blessedness▪ and of the mystery of man's salvation manifested in the Scripture, doth far transcend the carnal wisdom of the world; the excellency of the Gospel unto the natural man, is a parable and dark saying: I will open my dark saying on the harp. 6. How dark and difficult soever the mystery of the Gospel be to the carnal world; yet to the man of experience it is plain, sweet and comfortable; and a man of experience as he is best seen in that matter, so is he most willing, heartily to communicate it to others; I will open (saith he) my dark saying upon the harp: Intimating his delight in the doctrine.  Ver. 5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? 
After this Preface he uttereth his parable and dark saying, the substance whereof is this: I am so persuaded of the favour of God now reconciled to me by the blood of the Covenant, that neither do I need to fear bypast sins, nor any trouble which can come on me hereafter: And this, I say, to let all men know that this blessedness may be attained by every man, who shall acknowledge his sins, and embrace the offers of grace made by God with his directions unto life, as I have done. Whence learn, 1. What God has spoken in his word of the blessedness of the man that is justified by faith, every true believer may find, and may attain to be fully assured of their perseverance unto eternal life; for here is a proof and example of it in the Psalmists person. 2. This Doctrine of the unspeakable peace of the Believer reconciled to God through the blood of the Covenant, is a point of truth which the world is ignorant of, and hardly will believe: No wonder therefore he did call it before, and here uttereth it as a parable and dark saying. 3. A Believer after reconciliation, must neither exempt himself from danger of sinning, nor from giving daily account of his carriage unto God, nor from challenges for sin, nor from ordinary chastisements for sin, nor from heavy troubles and ill days which he may meet with; whether by God's immediate hand for his correction, or by the persecuters of godliness for his further trial, exercise and training of faith; for here the Psalmist presupposes that evil days will come: he presupposeth that every sin or iniquity of every action and passage of his life, shall leave behind it an impression of guiltiness to be taken notice of thereafter, like the print of a man's foot when he lifts his heel and walketh forward; he presupposeth after remission of sin, after the daily exercise of repentance, after frequent intimation made of remission of sin, and that oftener from day to day repeated, a man may be brought back in the day of trouble to an account for altogether, and old reckonings may be raked up again by the troubled conscience, and by the accuser of the Brethren, and that God will be ruling the business for the further glory of the riches of his grace, and further good of his exercised child; for here the Psalmist forseeth, and speaketh of his looking for days of evil, and of the iniquity of his heels compassing him about, as what shall or may befall him. 4. Faith in the Messiah Jesus Christ, is able to make a man, not only at length to triumph over sin and misery, over the curse of the Law, and condemnation, or trouble and persecution, but also before trouble come in humble and solid confidence to be fearless for what can come, and to look all possible evils out of countenance; Wherefore should I fear in the days of evil▪ etc. 5. Albeit it be possible when it cometh to push of pike, and when the man is yoked in the conflict with troubles from without, and challenges for his sins within, that the strongest in faith may find himself not a little afraid; yet when he considereth the ground laid down for settling of his faith, to wit, the truth of the covenant, the merit of the Mediators sacrifice, and the freedom, riches and immutability of God's love and grace, with the Psalmist he may confidently profess and acknowledge, that he hath no reason to be feared for what Satan or the conscience may threaten him with; for this also is imported in wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? which is as much as if he had said, whatsoever may be my weakness, and exercise in trial; yet I know there is no just reason why I should fear condemnation, or to be debarred from the possession of full blessedness, by whatsoever possibly can come unto me.  
Vers. 6. They that trust in their wealth, and boast themselves in the multitude of their riches,  
7. None of them can by any means redeem his brother, nor give to God a ransom for him:  
8. (For the redemptoon of their soul is precious, and it ceaseth for ever)  
9 That he should live still for ever, and not see corruption.  
10. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.  
In the third place, the Believer preferreth this his blessed condition to whatsoever either riches or honour or any earthly thing can yield to any man. Whence learn, 1. The blessedness of the Believer, and the glory of faith is best seen, when the vanity of all earthly happiness and worldly gloriation in any thing beside God is discovered and compared with the condition of the Believer, therefore are they that trust in their wealth, brought in comparison with the Believer here. 2. In whatsoever men do count their felicity to stand, in that they put their confidence, and do glory in it, as here is presupposed: They that count riches their happiness, They trust in their wealth, and boast themselves in the multitude of their riches. 3. The weakness of all worldly things to make a man blessed doth best appear when death cometh▪ for when the time thereof is come, no rich man can help himself, nor yet joining his riches with his brother's riches, can help his brother, either by lengthening his life and suspending death temporal, or by recovering him from death when he dieth▪ None can by any means redeem his brother. 4. All men are Gods prisoners of war, his captives, and liable by justice to death temporal & eternal; and there is no delivery from death, whether temporal or eternal, but by paying a ransom unto God, which is impossible for a mere man to pay; None can give to God a ransom for his brother. 5. We are not redeemed with silver or gold, or any perishing thing; our ransom must be of greater value than a mere man can pay, that is a man, and no more: The redemption of a man's soul is precious, and it ceaseth for ever. 6. Not so much as this worldly life can be perpetuated, by whatsoever wealth, or riches, or human ability can do; far less can the life of God, and that blessedness in heaven be purchased by any mere man; None can redeem his brother, that he should still live for ever and not see corruption.  
Ver. 11. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.  
12. Nevertheless, man being in honour, abideth not; he is like to the beasts that perish.  
13. This their way is their folly; yet their posterity approve their sayings. Selah.  
14. Like sheep they are laid in the grave, death shall feed on them; and the upright shall have dominion over them in the morning, and their beauty shall consume in the grave from their dwelling.  
He compareth the gloriation of the Believer with the condition of those who are not only rich, but also honourable, and Lords of great rents, fair lands, houses and heritage's; and he doth prefer the blessedness of the Believer to their condition also: Whence learn, 1. Albeit experience doth teach that death is common to men of all ranks, wise and foolish, rich and poor, and all; yet men are so besotted, as when they see this, they do not consider it, that they might not place their happiness in any thing, wherefrom they may be separated by death: The worldly man seeth the wise man die, and also the foolish. He sees also that many rich men do leave their goods they know not to whom; They leave their wealth to others: and yet for all this their seeing the mortality and the folly of mortal men dying before them, they that survive a little do not draw wisdom from this observation, but dream they shall deceive death, and make themselves some way eternal; they think to perpetuate their name in their posterity by their heritage's and the honours of their great families: Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations. They call their lands after their own names. 2. The cause of this folly is his deceived heart, and vain conceits and imaginations, which by death are blown away; Their inward thought is to eternize themselves. Nevertheless, man being in honour, abideth not; or doth not attain his fancied eternity. 3. The blessedness of the wealth, potent and honourable man, as it is not permanent: so it leaves him in the dirt at length, and in no better case (if he have no faith or saving knowledge) than a beast: Nevertheless, man being in honour abideth not, he is like the beasts that pelrish. 4. Though the men who are most able to purchase lands, and to transmit them to their posterity, are counted ordinarily the most wise men; yet when men spend their wit and care mainly about things of this present earth, the Lord pronounceth them to be fools: This their way is their folly. 5. Though the observation of the folly of predecessors should make the posterity wise; yet few are found father-better, or father-wiser; but fools follow fools in a race, and folly will not want a patron so long as fools are gone before: This their way is their folly, yet their posterity approve their sayings. 6. A worldly man not reconciled to God, dieth as a foolish, sensual and secure beast as he lived; Like sheep they are laid in the grave, for they are deaths pray both soul and body; Death shall feed on them. 7. The righteous man justified by faith, and studying to live righteously, albeit you look on him in the worst estate he can be in the world, under poverty and persecution; yet he is in better condition than the richest and most honourable ungodly man in all the earth; and albeit this doth not appear in this dark world, to blind men that have not the light of God's word in them; yet at the resurrection it shall be seen, that the poor and mean just man shall be in a glorious condition above the worldling: The upright shall have dominion over them in the morning. 8. The whole glory of the worldly-minded man is shortly consumed so soon as he dieth, and then he changeth his lodging for the worse, the best days that ever he shall see are gone: Their beauty shall consume in their grave from their dwelling.  Ver. 15. But God will redeem my soul from the power of the grave; for he shall receive me. Selah. 
In the fourth place he perfects the comparison, and gives a reason of his gloriation, whereof we heard, ver. 5. The sum whereof, is this, wealth and riches, nobility, honour and dominion among men can follow an ungodly man no farther than the grave, there all welfare doth forsake him for evermore but as for me who am reconciled to God, justified, and in some measure sanctified, though I die, yet do I live in my soul, being kept by God till the day of complete redemption, and then my soul being deprived only for a while of the body, shall have i● restored again in the resurrection, and then soul and body both shall fully be redeemed and delivered from the power of the grave: for as God hath received me into favour in this life, & shall receive my soul at death; so at the time of the delivering of my body from the grave, he shall receive me both soul and body into his fellowship, and therefore my condition is better▪ how many days of evil soever I shall see in this life, than the condition of an ungodly man in the world, how wealth, how honourable and apparently happy soever he be in this world; yea, I may justly glory over all ungodly men, and say yet again, wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? For God will redeem my soul from the power of the grave. Whence learn, 1. Albeit the godly may be subject to mortality and outward misery of this mortal life, common to him and the ungodly, yet here is the difference, he is sure of a deliverance from all misery; But God shall redeem my soul, seith he; which God will not do to the ungodly. 2. Hope of the resurrection is the godly man's chief consolation, and this was the hope of the Saints before Christ came, aswel as since: God shall redeem my soul from the power of the grave. 3. A believer hath good warrant to be persuaded not only of his reconciliation with God in this life, but also of the receiving of his soul after this life unto the fellowship of the glory of God both in soul and body at the resurrection; God shall redeem my soul from the power of the grave; for he shall receive me. Selah.  
Ver. 16. Be not thou afraid when one is made rich; when the glory of his house is increased.  
17. For when he dieth, he shall carry nothing away: his glory shall not descend after him.  
18. Though whiles he lived, he blessed his soul; and men will praise thee, when thou dost well to thyself.  
19 He shall go to the generation of his father's, they shall never see light.  
20. Man that is in honour, and understandeth not, is like the beasts that perish.  
In the last part by way of exhortation, to make use of this Doctrine, he guardeth every Believer against every tentation which may arise from the prosperity of the wicked, & the hardship of the godly in this life. Whence learn, 1. It is a tentation which shaketh the faith of the godly sometimes, when they see the flourishing prosperity of the wicked, and their own daily affliction; but this should not move the godly, or make them suspect themselves to be in a wrong course, and the ungodly in a better way: Be not thou afraid when one is made rich. 2. The consideration of the shortness both of our temporal calamity and of the ungodly man's prosperity, both which do end at death, is the way to overcome the foresaid tentation; For, When he dieth, he shall carry nothing away, his glory shall not descend after him. It is not so with the godly, whose glory and happiness meets him at death. 3. A man's own self-deceiving heart, measuring all happiness by a man's present outward condition in the world, and harkening to the flattery of fools about him, who use to curry the favour of the wealth, and love to have the like condition themselves, is the cause why the miserable man is kept still in a golden dream, as if he were happy: Though while he lived, he blessed his soul; and men will praise thee when thou dost well to thyself; that is, when thou takest a life of it while thou mayest have it; yet he and they are altogether deceived. 4. The ungodly at their death shall go the way the ungodly went before them, to the place of darkness and disconsolation, being separate from God and his Saints, and from all blessedness, and shall never have comfort in their miserable estate for ever; He shall go to the generation of his fathers: and what shall become of such wretches? They shall never see light; that is, they shall never see the meanest appearance of any joy or comfort. 5. It is not honour, but want of understanding, want of saving faith and wisdom, to provide for eternal life, that puts man down from his excellency, and debarreth him from blessedness; Man that is in honour, and understaneth not, is the man here set at naught, and declared to be far from true blessedness. 6. Whatsoever natural excellency be in man above the beasts; yet sin hath put him so far down, that except he get saving knowledge of God, and be reconciled to him, he is in no better condition, at least when he dieth, than a beast; Man that is in honour, and understandeth not, is like the beast that perisheth.   

PSAL. L.  
This Psalm is a citing of the visible Church before God, the Judge of all the earth, (who at last shall judge all flesh in the day of judgement, and shall take vengeance on the wicked,) to compeare before the tribunal of God; now in time while mercy may be had, and now then timeously to consider the Lords controversy against the sinners in his Church, that they may repent and he saved. And first, the dreadfulness of the judgement is set down, v. 1, 2, 3. Secondly the citation of the party, that is, the visible Church, with the witnesses, v. 4, 5.6. Thirdly, there is a challenge of self-work-justisticiaries, legalists, and formal ceremonialists, who did rest upon outward good behaviour, and upon the outward discharge of the ordinances, as if the sacrifices of the law or any performance of extetnal duties had been sufficient to expiate sin, and justify a man, v. 7, 8, 9, 10, 11, 12, 13. Fourthly, there is a direction unto them how to come off their legal righteousness, and carnal way of worship, and to turn themselves to the right way of worshipping God in spirit and truth, u· 14, 15. Fifthly, there is a challenge of those who were grossly wicked, v. 16, 17, 18, 19.20, 21. And lastly, there is a direction also to them to repent, and to give God glory in time, with an encouragement to the upright Believers to go on their way, vers. 22, 23.  
Ver. 1. THe mighty God, even the Lord hath spoken, and called the earth, from the rising of the Sun, unto the going down thereof.  
2. Out of Zion, the perfection of beauty, God hath shined.  
3. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.  
From the description of the terror of the Lord coming to judge his visible Church, for the slighting of the means of salvation, and looseness of life and conversation; Learn, 1. As the Lord is to judge the whole world one day, so in a special and most exact manner will he judge those that draw near to him in the profession of true Religion, as this whole Psalm holdeth forth. 2. This advantage have they who live in the visible Church, they are warned of the judgement ere it come: for, as many other places of Scripture, so this Psalm is an express warning piece to the Church to prepare for judgement. 3. The terrible process of the day of God's severe judgement, being well meditated upon, is a special means to waken men's consciences to take course about their sins in time, that they may be pardoned, and their persons reconciled, which is the scope of the whole doctrine delivered in this Psalm. 4. The mystery of the great and terrible day of general judgement is to be learned from the Scriptures, and express predictions thereof in God's word: The authority, weight, certainty and efficacy whereof flows from, and depends upon God almighty only; The mighty God, even the Lord hath spoken. 5. God Almighty the Sovereign Judge of all the earth hath appointed, that all who ever took life, in whatsoever time or place they have lived in the world, shall compear befote his Majesty in the appointed time, The Lord hath spoken, and called the earth, from the rising of the Sun, unto the going down thereof. 6. The true visible Church where God's ordinances are set up, as he hath appointed, where his word is purely preached, is the most beautiful thing under heaven, and there is God's glory set forth, and manifested more clearly then in all the Lords handy work beside in heaven or earth; Therefore is the place of the Lords Temple here so highly commended; and Zion called the perfection of beauty, because of the glory of God sundry ways revealed there; Out of Zion God hath shined, saith he, in regard of the clear manifestation of his will, specially in the matter now in hand about the day of judgement. 7. Men will take no heed unto what the word of the Lord declareth, till the authority, supremacy, omnipotency and justice of God the Judge be apprehended by them, and the great day of his terrible judgement be looked upon as a thing which shall most certainly come to pass at the time appointed; Therefore is it said, Our God shall come and shall not keep silence. 8. So many as are reconciled with God, and have closed uprightly with him in the Covenant of Grace, may look upon the day of judgement without terror or perplexity; yea, and with comfort and confident hope to find the Judge gracious to them according to the Tenor of the Covenant, even their God: Our God, saith the Prophet shall come. 9 Look how fearful and terrible the Lord did show himself at the giving out of the Law, no lesle terrible shall he be in the execution thereof, in the day of judging all those whose sins shall be found not pardoned before: A fire shall devour before him, and it shall be very tempestuous about him.  
Ver. 4. He shall call to the heavens from above, and to the earth, that he may judge his people.  
5. Gather my Saints together unto me: those that have made a Covenant with me by sacrifice.  
6. And the heavens shall declare his righteousness: For God is judge himself. Selah.  
In the second place, he sets down the citation, and summoning in of officers, parties, and witnesses, to make all ready for the judging of all the world, but in special of the people who have given up their name to God, and have made a Covenant with him, and professed themselves to be his people; who shall find all of them at last, that they have had to do with a righteous Judge. Whence learn, 1. In the great day of the last judgement, Heaven and Earth, and all the Elements shall be moved to render up all whom they have received in custody unto that day; The Lord shall call to the Heavens from above, and to the Earth. 2. We need not to question how all the dead shall be raised, how souls shall be reunited to their bodies, how they shall all be gathered together, and how such like great things shall come to pass, 〈…〉 resolves all; He shall call to the Heavens, and to the Earth. For as at a word all were made: so at a word, so soon as he shall call, and give out order for compearance, the dead shall be raised, and all shall compear, good Angels, and wicked spirits, all men good and evil, young and old, every reasonable and understanding creature in heaven and earth by his almighty power shall be made quickly to present themselves; He shall call, is sufficient to effect whatsoever he wil 3. What shall be the course that the Judge shall follow about those who have not heard of him, or who have heard of him, and lived without the Church, is not the main matter which the Lords people should inquire for; but this is their part to know, to wit, what concerneth themselves; therefore doth the Lord say no more here but, He shall call to the heavens and to the earth, that he may judge his people. 4. All who are in Covenant with God, every Member of the visible Church are Saints by calling; God alloweth this stile upon them, because they are dedicated and consecrated to him, because they are all by special vow obliged to be Saints; all make profession of their purpose to be such; all do esteem of themselves, and will have allowed unto them by others the estimation of God's people, whatsoever be their deserving; therefore saith he, Gather my Saints together unto me. 4 At how great a distance soever, whether of time or place, God's people by profession have lived in this world, all of them shall be assembled to together at length to the judgement of that great day; some to the judgement of absolution, some to the judgement of condemnation, good and bad, all shall be gathered before the Judge at once; Gather my Saints together unto me. 5. The Lord shall not want Officers, Sergeants, and Servants sufficient for this work, he hath Angels innumerable, who shall effect what he giveth order unto them for; Gather ye my Saints together. 6. The external Covenant with God, is the ground of the title and honour of Saintship, and church-membership; whosoever are in visible Covenant with God, are called by his allowance, his Saints; for so here he doth expound whom he calleth his Saints, even all those who have made a Covenant with him by sacrifice. 7. No Covenant can be made with God without the interposing of, or professed respect unto a sacrifice, according as the Lord did teach his people in the type and shadow of the ceremonial sacrificing; for as God by appointing a sacrifice to be offered by his people would have every Covenanter to acknowledge and profess that he was worthy to die for his sins, and that it behoved him to fly to a surety to die for him▪ (even to the promised Messiah Jesus Christ, that Lamb of God which was slain from the beginning of the world, to take away the sins of the world;) and to consecrate himself wholly to God's service; so doth the Lord require still the same things of every Covenanter, from every one of his people; and whosoever do profess their accepting of the conditions of the Covenant, are called those that have made a Covenant with God by sacrifice. 8. In that general judgement, the wise framing the world, the constant course of governing of it, the appointing of the seasons of Summer & Winter, Spring time and Harvest, the making of the Sun to shine, and the rain to fall upon all, and the furnishing of all with food and good things, shall be witnesses for God's part toward all men, and so the heavens shall declare his righteousness. 9 No man shall be injured nor suffer wrongfully that day; yea, all men shall have wrongs done to them repaired, all rewards shall be given according as the word of the Lord hath said: For God is judge himself. Selah.  Ver. 7. Hear, O my people, and I will speak, O Israel, and I will testify against thee: I am God, even thy God. 
Having now foretold his people, that there shall be certainly a great day of judging of all men, and specially of his Covenanted people; he entereth here in a friendly manner of controversy with his visible Church or professed people, that they might repent and find mercy in time, before they were brought to a tribunal of severe justice: And first, he useth a preface directing his speech to such as were of a better outward behaviour than the worst, to wit, such as trusted in their own works, and specially in the external sacrifices and ceremonies of the Law without looking to the end and intent thereof; as if by those external sacrifices their sins had been expiated, and God fully satisfied for them. Whence learn, 1. A people settled upon the dregss of their carnal customs, in security and presumption, cannot be moved to enter into consideration of their ways, or in suspicion of their dangerous condition, except the Lord do show himself to them, and rip up their conscience; therefore saith he to them, Hear, O my people, and I will speak. 2. Albeit the Lord doth suffer such as are without the Church, strangers to the Covenant and Commonwealth of Israel, to lie still in their sins; yet will he debate his quarrel against his own people, which is no small mercy; O Israel! I will testify against thee. 3. The Covenant made with God, joined with his absolute Sovereignty, do lay double bonds upon God's people for the obedience of faith, obliging them not to seek salvation otherways then he doth teach us; but to worship and serve him as he appointeth; for, I am God, even thy God, saith the Lord. 4. Whatsoever quarrel the Lord has against his people for not keeping Covenant made with him; yet so long as there is hope of repentance, he will not dissolve the Covenant, but will offer the benefit thereof unto them; for when the Lord hath said, I will testify against thee, he addeth, I am God, even thy God, ver. 11.  
Ver. 8. I will not reprove thee for thy sacrifices, or thy burnt-offerings, to have been continually before me.  
9 I will take no bullock out of thy house, nor he-goats out of thy folds  
10. For every beast of the Forest is mine, and the cattle upon a thousand hills.  
11. I know all the fowls of the mountains, and the wild beasts of the field are mine.  
12. If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof.  
13. Will I eat the flesh of bulls, or drink the blood of goats?  
After the preface, the Lord passeth by the reproof for much neglect, even in the external performances of outward ordinances, and challengeth only their relying upon the outward work, and their putting a sort of merit upon their work, as if they minded to oblige God unto them by their outward performances. Whence learn, 1. Albeit there be just reason to challenge men for coming short of their duty in the discharge of outward ordinances; yet when that is not the main fault, or when the mending of that fault will not satisfy God, he will wave that challenge for the present, and fasten upon their chief sins, I will not reprove thee for thy sacrifices, or thy burnt-offerings which should have been continually before me. 2. As men are ordinarily little sensible of their omissions of duties, so are they ready to overvalue their outward performances, and to think that what they do in this kind shall be very acceptable to God, as the carnal Israelites here challenged, did conceive their bullocks and goats out of their houses or folds should have been esteemed by God of as much worth, as they who offered them did put upon them. 3. That which is most esteemed of by men, without allowance of God, is abomination to God: such were the external sacrifices of carnal Israelities, who rested upon the offering of external sacrifices, without looking to that only true sacrifice of the Mediator represented thereby: I will take no bullock out of thy house, nor he-goat out of thy fold. 4. It is a disease of foolish man, to think with himself that God is obliged to him when he offereth unto God any part of his goods, when in the mean time a man hath nothing but what God hath given unto him, and which is the Lords by primitive right; Every beast of the forest is mine, and the cattle upon a thousand hills. 5. Albeit all men profess that they acknowledge God to be owner of all the creatures, because he hath made them all; yet their practice many ways doth bewray their heart-ignorance in this point, and that they have need to be taught this lesson from God, I know all the fowls of the mountains, and the wild beasts of the field are mine. 6. Unrenewed men cannot choose but have gross co nceptions of God, and to think of him after their own fancy, as the carnal Israelites conceived that a fat sacrifice was as acceptable to God, as a fat dinner was to themselves; but God is not like man, and standeth in no need of supply from man or from any of the creatures; all of them have their being and dependence on God, to dispose of them, and bestow them ●n whom he will at his pleasure, He is not hungry; and put the case he had a mind to serve himself of any of the creatures, yet he needs not employ man for that effect; for, The earth is the Lords and the fullness thereof. 7. The Lord disdaineth the fleshly conceits which men have to satisfy his justice for their sins by any thing that man can offer unto him, as imaginations unbeseeming a reasonable man; Will I eat the flesh of bulls, or drink the blood of goats?  
Ver. 14. Offer unto God thanksgiving, and pay thy vows unto the most High.  
15. And call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.  
In the third place, he exhorteth them to forsake this carnal way of seeking salvation, and setteth them upon the right course of true blessedness and spiritual service. Whence learn, 1. The way of salvation and of God's worship is spiritual, and may possibly be resembled and furthered by external bodily exercises, but does not stand on things external; and to speak it more particularly, God will have the man whose person and service he will accept, to be sensible of his own want of every good thing, and inability to furnish to himself any thing which he lacketh, and to acknowledge God only to be the all-sufficient fountain of grace and of every good donation, and to seek what he hath need of from God, and to depend upon his grace when he hath sought it, and to return the praise of God's free and gracious gift unto him when he hath received it; for all this is presupposed & imported in this offering of thanks, Offer unto God thanksgiving; to wit, for every point and passage of his undeserved favour: and this he calleth for, because this offering of the sacrifice of praise and thanks, was more acceptable to God then their Ceremonial sacrifices of slain beasts. 2. God will have the man, whose person and service he will accept, to make conscience of all his lawful vows made unto God, in special of his Covenant-vow made for giving God the obedience of faith all the days of his life, which vow true worshippers use upon sundry occasions solemnly to renew: Offer unto God thanksgiving, and pay thy vows unto the most high God. 3. Were a man never so faithful and upright in the Lord's service, yet he is not exempted from trouble, for reasons concerning God's glory, good of the person troubled, and benefit of others; this the Lord holdeth forth in preparing their minds, by making mention unto believers of a day of trouble. 4. Among other ends of the Lords sending trouble, this is one, to make the believer in the sense of his need to make use of his Covenant with God, and by faith to draw near to him in prayer for help and relief in due time, Call upon me in the day of thy trouble. 5. The true believer and depender upon the sure and rich grace of God, cannot possibly fall in any trouble out of which he shall not be delivered, but whatsoever evil come, he may (by praying to God) yea he shall be delivered, Call upon me in the day of trouble, I will deliver thee. What more absolute promise can be made to a believing supplicant? 6. A believing supplicant shall not only be graciously answered to his petition, and so have cause of praising God; but also shall have grace in effect to praise God, And thou shalt glorify me.  
Vers. 16. But unto the wicked, God saith, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth,  
17. Seeing thou hatest instruction, and castest my words behind thee?  
18. When thou sawest a thief, than thou consentedst with him, and hast been partaker with the adulterers.  
19 Thou givest thy mouth to evil, and thy tongue frameth deceit.  
20. Thou sittest and speakest against thy brother: thou slanderest thine own mother's son.  
21. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes.  
In the fourth place, the Lord pleadeth mercifully with the gross sinner and scandulous liver, for abusing this privilege of the Covenant by his lewd conversation and secure Atheism, that he being convinced of his sin, might repent, and eschew the wrath which is to come. Whence learn, 1. To such as profess Religion, and observe the outward ordinances thereof, and do not live scandalously; the Lord howsoever he lets them know he is not well pleased with their way, yet he doth speak unto them more mildly, because it is possible some beloved Laodiceans, young and unskilful true converts may be guilty of no small measure of dead formality; but to such as live in gross scandalous sins, the Lord speaketh more roughly, calling them by the name of wicked; But unto the wicked God saith. 2. Such is the deceivableness of sin, and the deceit of the heart, and the power of Satan upon secure sinners, that they can without remorse of conscience profess the true Religion, pretend to a Covenant with God, and yet live loosely as Pagans' or Atheists: They take God's Covenant in their mouth, and mean time do hate instruction, and cast Gods words behind them. 3. Such as by their lewd conversation do give an open affront to their Religion, are so detestable to God, that he accounteth them wicked haters of reformation, contemners of Scripture, disgracers of their holy profession, and such as he will take no Religious service of their hand: Unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? 4. Albeit men do profane the Covenant, and deserve to be thrust out of it as unworthy to have the benefit of it, or to be suffered any more to profess it; yet God will not give up with them hastily, but will after a friendly manner declare to them their sin and misdeserving, that their conscience may be moved towards repentance; What hast thou to do to take my Covenant in thy mouth, seeing thou hatest instruction? 5. The man that casteth God's word behind him, cannot choose but serve a worse master, and be made slave to his lusts, and be led away to every sin, as tentation doth lead him; he will not stand to be a greedy thief, and a filthy adulterer, ver. 18. and to lose his tongue to all the evils whereunto the tongue can serve, ver. 19 yea and to become unnatural to those with whom he is bound in nearest bonds of blood, ver. 20. 6. Such is the Lords patience, that he doth ofttimes endure very long horrible provocations of those that are in outward Covenant with him, in that by his long-suffering he may lead them to repentance: These things thou didst, and I kept silence. 7. When men do not profit by the means which should lead them to repentance, they grow worse for the means, more secure and hardened in their ill ways, and more godless in all respects: Thou thoughtest I was altogether such a one as thyself. 8. Such as live a loose life with a profession of Religion under the shining light of God's word, do not keep their consciences quiet, otherways then by transforming God into an idol after their own fancy, and by feigning him to be what he is not, and not to be what he declareth himself to be; Thou thoughtest that I was altogether such a one as thyself; that is to say, No more displeased with thy ways than thou thyself was. 9 Although the Lord keep silence for a time, yet he will at length let the sinner know by his word and rods, how displeased he is at sin: But I will reprove thee, saith the Lord. 10. Sins forgotten cast behind back, and cast together in confusion by the secure sinner, shall in the day of God's reckoning be brought to remembrance with time, place, and other circumstances, and so presented to the conscience, as the sinner shall not be able to look aside from his fearful accusation and ditty, I will set them in order before thine eyes.  
Ver. 22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.  
23. Whoso offereth praise, glorifieth me: and to him that ordereth his conversation aright, will I show the salvation of God.  
In the last place, the Lord being lo●th to dissolve the Covenant, or to destroy those that are in the visible Church, how wicked soever, exhorteth them to repentance while it is time, before he cast them off utterly, and so showeth them the way of returning hom● to him, as he doth also encourage such as are sincere worshippers of him to go on. Whence learn, 1. The Lord's controversy with his people, and threatening of wrath upon them, do carry much love and mercy in their bosom; it is admirable that such offers of grace and reconciliation are made by God after so just and fearful challenges, as here we read. 2. As the affectionate remembrance of God is an aw-band to keep from sin, and a spur to all duties; and as consideration of God's word is a means to waken the conscience, and affect the heart with high and right thoughts of God: so the forgetting of God, and consideration of what is necessary, casts a man open to all sin, and makes way for his destruction; Consider this, ye that forget God, lest I tear you in pieces. 3. If they who have gone far away from God, do not haste them home unto him, they are like to meet with judgement merciless, and to find no opportunity or time granted as they could wish to repent, Consider, lest I tear you in pieces, and there be none to deliver you. 4 To set men on work to endeavour the honour of God by worshipping him in spirit, and to conform their outward actions of the body to the rule of God's word, is the scope of all Gods pleading with his own people; for his controversy is closed with a direction to all, to glorify God, and to order their conversation aright. 5. That man worshippeth God in spirit, who giveth him the praise of his justice, in acknowledging his sins against God's law, and his ill deservings in the course of daily renewed repentance, and who giveth unto God the praise of his grace and mercy, in flying to the refuge set before him in the Gospel, in the course of daily renewed acts of faith in Christ▪ and he who giveth God the praise of his holiness in studying daily to mortify the lusts of the flesh by his Spirit, and to be renewed in his mind and affections; and in a word, he who in his heart and affections studieth to give God the honour of all his attributes, titles, or name, by whatsoever occasion manifested to him: This is the worshipper of God in spirit and truth, whom the Lord by all his dealing with his people is seeking to form and gain to himself, Who so offereth praise, glorifieth me. 6. Sincere endeavour to worship God in spirit, is best seen in a man's care to conform his life and bodily actions to the rule of God's word; for with glorifying of God he joineth here, ordering his conversation aright. 7. Whosoever shall set himself to be God's servant in spirit and truth, shall find God to be his Saviour to the uttermost, how godless soever, how vile soever he hath been; If he shall prepare himself against the dreadful day of Judgement, by receiving the offer of grace in Jesus Christ, with all the fullness of the salvation of God in him, and in Christ's strength shall study to bring forth the fruits of his faith in a blameless conversation, he shall undoubtedly be saved: for God hath said, Whoso offereth the sacrifice of praise, glorifies me, and to him who ordereth his conversation aright, will I show the salvation of God. Amen, Amen.   
FINIS.