A Brief Explication of the Other Fifty Psalms, Psalm 78

A Brief Explication of the Other Fifty Psalms · Psalm 78

p. 196PSAL. LXXVIII. Maschil of Asaph.

IN this Psalm, the Lords Spirit doth stirre up his people to make a right use of the Lords works of justice and mercy set down in holy Scripture, and to this end he giveth account of Gods dealing very mercifully with his people, and never in justice, but when mercy was abused; and he sheweth also the peoples dealing with God unthankfully, deceitfully, whether he dealt mercifully or in justice with them.

The Psalm may be divided thus: After a Preface to prepare the hearer for attention and observation of what he was to deliver, ver. 1, 2, 3, 4. he bringeth forth; first, the evidence of Gods gracious care he had of his people, in giving them his blessed Word, to teach unto them faith and obedience, ver. 5, 6, 7, 8. Secondly, the evidence of Gods judgement against his people, who were put to flight before their foes, when they did not believe the Lord, and did not make use of his works among them, ver. 9, 10, 11. Thirdly, he setteth down how great things God did for them in Egypt, and in the wildernesse, ver. 12, 13, 14, 15, 16. Fourthly, how they made no better use of these mercies, then to tempt God, and provoke him to wrath, ver. 17, 18, 19, 20. Fifthly, how for their tempting of God, he was angry at them for their unbelief, and notconsidering of the miraculous feeding of them with Manna, v. 21, 22, 23, 24, 25. and how in wrath he satisfied their lust by sending quailes for them, to eat flesh their fill, ver. 26, 27, 28, 29. Sixthly, how because they repented not of their provocation, the Lord did plague them, and they went on in their misbeliefe and p. 197disobedience … and God went on in the course of multiplying judgements on them, and cutting off multitudes of them, ver. 30, 31, 32, 33. Seventhly, how they at last made a fashion of repenting and seeking of God, but proved in effect nothing but flattering dissemblers and hypocrites, unconstant in the Covenant, ver. 34, 35, 36, 37. Eighthly, how the Lord in mercy pitied and spared them many a time, notwithstanding all their provocations of his justice against them, ver. 38, 39, 40, 41. Ninthly, he setteth down the prime cause of all this their sinne and misery, because they marked not, or made no use of the difference that God put between the Egyptians and them; nor how for their cause he had plagued the Egyptians with plague after plague, ver. 42, 43, 44, 45, 46, 47, 48, 49, 50, 51. And brought their fathers safely out of Egypt, when their enemies were drowned before their eyes, ver. 52, 53. Tenthly, he setteth down how the Lord perfected their journey to Canaan, and brought them to the possession of it, thrusting our the Canaa…ites, that they might have place, ver. 54, 55. Eleventhly, how they for all this provoked God to anger with their idolatry and superstition, ver. 56, 57, 58. Twelfthly, how the Lord for this their oft repeated provocation did miserably vex them in the dayes of Eli and Samuel, giving over his Ark into the Philistines hand, and plaguing their countrey with variety of plagues, ver. 59, 60, 61, 62, 63, 64. Thirteenthly, how God of his free mercy put his enemies to shame, and restored Religion and Liberties to Church and Kingdom, ver. 65, 66. And last of all, how he brought them to a setled condition under David, who was a type of Christ, ver. 67, 6…, 69, 70, 71, 72.

Ver. 1. GIve eare, O my people, to my Law; incline your eares to the words of my mouth.

2. I will open my mouth in a parable: I will utter dark sayings of old:

3. Which we have heard and known; and our fathers have told us.

4. We will not hide them from their children, shewing to the generations to come the praises of the LORD: and his strength, and his wonderful work▪ that he hath done

p. 198In the Preface, the Spirit of the Lord calleth for attention unto the doctrine which he is to deliver, for foure reasons. The first, because it was his law and words of his mouth directed to his covenanted people, ver. 1. The next, because this doctrine was mysterious and full of …id wisdom, ver. 2. The third, because it is an ancient doctrine delivered to the Church of old, and transmitted unto them that succeeded, ver. 3. The fourth, because it must be known and transmitted to the succeeding posterity, and following generations of the Church, for the glory of Gods wonderful working for his Church, v. …. Whence learn, 1. Such is our dulnesse and slownesse of heart, to understand and beleeve what the Lord doth say unto us, that we have gre… need to be admonished▪ and stirred up to attention and hearing with …aith; Give eare, O my people, saith the Spirit by his Prophet. 2. The authority of divine doctrine should tie ou… cares to hear it reverently, beleevingly and obediently: it is the Lords law, and the words of his mouth, speaking by his Prophet to us: Give eare, O my People, to my law, incline your …ares to the words of my mouth. 3. Albeit the Word of the Lord be plain to the attentive beleever, yet to the unattentive misbeleever it is a hid mystery, and for this reason we have need to hear attentively and beleevingly; I will open my mouth in a parable, I will utter dark sayings. 4. The Word of the Lord hath true antiquity with it; divine doctrine is no new doctrine: and for this reason should we hear it attentively and beleevingly; I will utter dark sayings of old. 5. Albeit the Word of the Lord be a mystery, and dark sayings to the misbeleeving multitude of the world, yet it is understood, received and beleeved by the true members of the Church from age to age; therefore the Prophet, speaking of himself, and of the godly in his time, saith of their parables and dark speeches, Which we have heard and known, and our fathers have told us. 6. Those are worthy of the name of Fathers in the Church, in relation to posterity, who transmit to posterity the truth of God contained in Scripture, such as is here set down in this Psalme: and this is the only infallible sort of tradition, which delivereth to posterity what God delivered to the Prophets, or their Predecessors by Scripture, such as is the doctrine delivered in this Psalme; Which we (saith he) have heard …d known, and our fathers have told us, we will not hide them from their children. 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity, which their ancestors had to transmit it p. 199unto them, and to pay the debt they owe to their faithful Ancestors unto succeeding generations; We will not hide them from their children, shewing to the generations to come &c. 8. The subject matter of sound and saving doctrine, is the setting forth of the glory of God in his attributes, and wonderful operations for his people: Shewing to the generations to come the praises of the Lord, and his wonderful works that he bath done.

Ver. 5. For he established a Testimony in Iacob, and appointed a Law in Israel, which he commanded our fathers: that they should make them known to their children.

6. That the generation to come might know them, even the children which should be borne: who should arise and declare them to their children:

7. That they might set their hope in God, and not forget the works of God: but keep his Commandments.

8. And might not be as their fathers, a stubborn and rebellious generation, a generation that set not their heart aright: and whose spirit was not stedfast with God.

After the Preface, he bringeth forth a notable evidence of the Lords care of his Church, in giving them his Scriptures and revealed rule of faith and obedience, to be transmitted from one generation to another, ver. 5, 6. that they might have faith and hope in God, and obey his commands, ver. 7. and not be like such of their Predecessors, as were rebellious hypocrites, and backsliders from their covenanted duties, v. 8. Whencelearn, 1. One of the chiefest mercies that can be bestowed on a people, is the giving of the holy Scripture… unto them, and revealing unto them the way of salvation, and of Gods service which he requireth; this is put in the first room here: For he established a Testimony in Iacob, and appointed a Law in Israel. 2. Gods words and ordinances appointed in Scripture, are witnesses for him, of his wisdom, power, holinesse, mercy, and justice against such as do not make use thereof, and a fixed rule for mens faith and obedience; therefore is it said, He established a testimony in Iacob, p. 200and appointed a Law in Israel. 3. The Scriptures were not appointed for a rule only to those to whom they were first directed, but for the use also of the Church in all ages following, which every man must both study to understand and obey himself, and also teach his children, and those under his charge to understand and obey, according to his place; he gave a testimony and a law to the fathers, That they should make them known to their children, th…t the generation to come might know them, even the children which should be borne, who should arise, and declare them to their children. 4. The end of revealing and teaching of Gods Word, is to beget and increase mens faith in God, and dependance upon him, as here is set down: the Word was to be declared to their children, That they might se… their hope in God. 5. The way to foster saith and hope in God, is to mark and consider and keep in a sanctified memory, how God hath al…eady confirmed his Word by his works, and by pawnes and pledges, both of his power and purpose to perform what he hath said; therefore doth he joyne unto the duty of setting their hope in God, the duty of not forgetting his works; intimating that if his works were forgotten, his Word would not be beleeved, and faith and hope in God would not remain constantly fixed on God. 6. The faith and hope which God craves of his people to be fixed on him, is such as may bring forth obedience to his precepts: therefore unto hoping in God, and not forgetting his works, he addeth, But keep his Commandments: So this is the summe of true religion, to have faith in God, upon the termes of grace offered unto us through a Redeemer, and to hope for and expect the accomplishment of all his promises, and to foster our faith and hope by the consideration of what he hath done for his people, and uprightly to set our selves to keep his Commandments,. 7. The example of fathers is not to be followed, except wherein they followed the Lord: where their practice is not conformable to Gods Word we must not be like them; therefore saith he, And might not be as their fathers were, stubborn. 8. This is the natural inclination of corrupt mankinde, to go on in our finful course obstinately, howsoever God discharge us: to come contrary to his commands, and flatly to refuse to obey him; and if we at any time seem to do him service, to do it from corrupt principles and for corrupt ends, still remaining unreconciled to him: and whatsoever we tie our elves unto by Covenant, as double-hearted persons, to deal deceitfully therein, and turn back from it: such were all p. 201the unrenewed Israelites: A stubborn and rebellious generation, a generation that set not their heart aright, and whose spirit was not stedfast with God. 9. Nothing is able to bring us off this our natural course and sinful inclination. except faith and hope in God, and obedience to his commands be begun and entertained in us by the Word of God, as the connexion of these duties here, and order they are set down in doth teach. 10. The Lord will have his people obediently to hearken to his reproofs, and not reject his yoke, and meekly to submit to his government, and not rebell; to study sincerity of affection toward God, and stedfastnesse in his Covenant, as his condemning these carnal Israelites for the contrary faults doth teach us.

Ver. 9. The children of Ephraim being armed, and carrying bowes, turned back in the day of battel.

10. They kept not the Covenant of God: and refused to walk in his Law.

11. And forgate his works: and his wonders that he had shewed them.

In the second place under the name of Ephraim, as the most mighty and numerous tribe of all the rest, he understandeth all Israel, and shewes that the reason of the Lords many a time deserting of Israel from age to age in the day of battel, was their carnal confidence in their own strength, and their not beleeving in God, their not regarding the Covenant they were entered into with God, their disobedience to his commands, and their not making use of his wonderful works amongst them. Whence learn, 1. When men are under greatest guiltinesse, and at greatest distance from God, they are least sensible of their sin! least afraid of Gods wrath, and most confiden… of their own abilities. Ephraim and Isral many a time lying under breach of Covenant and rebellion against God, being armed and carrying bowes, do think themselves sufficient to encounter with their enemies. 2 Multitude of men and arms will not avail a people in the day of battel, when God is against them: God can take wisdom, and courage, and strength, and good successe from them; The children of Epbraim being armed, and carrying bowes, turned back in the day of ba…l. 3. The cause of general calamities coming upon Gods people, will be found in their sins, p. 202which have provoked the Lord against them, whereof God will convince them by judgements, when they will not be convinced otherwayes; They turned back in the day of battel; how came this? They kept not the Covenant of God. 4. The Lord useth by his Word in the mouth of his messengers to convince his backsliding people of their defection, and to presse upon them to return to the rule, and walk in his obedience, but when this admonition and offer is refused, then no wonder judgement come: for here, They turn back in the day of battel; when, and wherefore? They refused to walk in his Law. 5. As the sanctified and thankful remembrance of Gods dealing with his people, is the way to keep the heart in the love, faith and obedience of God: so the letting of his works, and specially the most remarkable and wonderful works, to slide out of their memory and affection, is the fountain of defection from God, and cause of falling unto carnal courses and confidences, and drawing on of Gods judgements on themselves; They forgat his works, and his wonders that he had shewed them.

Ver. 12. Marvellous things did he in the sight of their fathers: in the land of Egypt, in the field of Zoan.

13. He divided the sea, and caused them to passe thorow, and he made the waters to stand as an heap.

14. In the day-time also he led them with a cloud: and all the night with a light of fire.

15. He clave the rocks in the wildernesse, and gave them drink as out of the great depths.

16. He brought streams also out of the rock, and caused waters to run down like rivers.

In the third place, he setteth down some of these wonderful works done for his people, which should have tied their faith, love and obedience unto the Lord: in special the great work of Redemption and delivery of his people out of Egypt, representing the spiritual Redemption and delivery of his own out of the bonds of sin, Satan and wrath,) how God plagued the Egyptians with wonderful plagues, in the sight of their King and p. 203Princes in Z…an, the most famous City of Egypt, ver. 11. How he dried the red sea, and made his people go through between mountains of liquid water on both hands, ver. 13. How he directed them, and refreshed them by a pillar of fire by night, and by a cooling cloud by day, ver. 14. How he furnished them drink out of the flinty rock in the wildernesse, ver. 15, 16. Whence learn, 1. The great work of bodily redemption of Gods people out of Egypt, and the spiritual Redemption of his People from the bondage of sin and misery by Christ represented thereby, should be as inducements unto, and props of faith in God, to all who seek life in him, and a sufficient motive unto love and obedience unto him, to the worlds end; for to this end did he declare his love, care and power to save them who enter in Covenant with him to be his people; Marvellous things did he, &c. 2. The works of God done for his people in any former age, do oblige those of that age, and all the succeeding ages to make use thereof, for the increase of faith in God, and of love and obedience to God, and do answerably aggravate the contrary sins, when they are not so made use of; for, Marlous things did he in the sight of their fathers; is the ground of challenging of the posterity for their defection. 3. The plagues of Egypt, should serve for the comfort of Gods oppressed people; and for terrour to their enemies in all ages; Marvellous things did be in the sight of their fathers in the land of Egypt. 4. As the Lord avoweth his people, and owns their quarrel most openly in the sight of Kings Courts and royal Cities; so should his people avow their loyalty to God before all men: otherwayes, the more evidently God hath appeared for his people, the more heavy is the challenge of unthankful disobedience; as here it is made the challenge of back-sliding Israel, that God in the most open theatre of the Kingdom of Egypt, (whereby the fame of his works might go into all the world) did work for them and their fathers; Marvellous things did God for them in the field of Zoan; from whence passage was to many countreys. 5. The Lords making of a way through the red sea for his peoples delivery, is an evidence and pawn once for aye, of his power and purpose to make a way for his owne to escape, how great soever their straits shall be; He divided the red sea, and caused them to p…sse through. 6. The Lords causing the liquid waters to stand as a wall, heaped up contrary to the nature therof, is a pawn of his power and purpose to make the creatures, which by nature should deyoure, to be not only harmlesse; p. 204but helpful also to this people, as need requireth; He made the waters to stand as an heap. 7. The Lords bringing of his people, both out of Egypt and out of the sea, is a pawne of his power and purpose to bring his people through all hazards whatsoever, wherein others shall perish; He caused his people to passe through. 8. The Lords leading on of his people night and day, is a pawn of his constant love to his own people, and of his power and purpose never to leave nor forsake such as love to have his guiding and conduct; In the day-time also he led them. 9 The Lords covering of the hoste of his people with a coole and comfortable cloud all the day long, to keep them from the scorching heat of the Sun in the dry and hot wildernesse, is a pawne of his kinde care of his people, and constant purpose to give refreshment in the time of persecution, or whatsoever troubles they shall be exercised with▪ In the day-time also he led them with a cloud. 10. The Lords making of a pillar of fire to burn and shine all night, for tempe…ing the cold of the night, and directing of Israels steps, when they were to march in the night, is a pledge of his love, power and purpose to furnish the light of direction and consolation unto his own people, as they have need; He led them all the night with a light of fire. 11. As the Lords people wanting of water in the wildernesse, through which their way did lie, doth teach us that we may be redacted to great straits in this life, both bodily and spiritual; so the Lords furnishing unto them drink, doth teach, that the Lord both can and will furnish his people in their necessities, bodily and spiritual; He clave the rocks in the wildernesse, and gave them drink, as out of the great depths; he brought streames also out of the rock, and caused waters to run down like rivers.

Ver. 17. And they sinned yet more against him: by provoking the most High in the wildernesse.

18. And they tempted God in their heart: by asking meat for their lust.

19. Yea, they spake against God: they said, Can God furnish a table in the wildernesse?

20. Behold, be smote the rock, that the waters gushed out, and the streams overflowed: can be give bread also? can he provide flesh for his people?

p. 205In the fourth place, he setteth down how the people made no better use of the foresaid mercies, then to tempt God, and to provoke him to wrath, by seeking satisfaction to their carnal lusts, and questioning whether or no God was able to satisfie their desires. Whence learn, 1. Unrenewed nature is strongly inclined to meet the Lords goodnesse with more and more ingratitude, and to sin over and over again the same sins, when new benefits and old faults being well considered, might teach more wisdom and thankfulnesse; They sinned yet more against him. 2. We are so foolish in our sinning, that we do not consider what we our selves are, how great a majesty we offend, and what may be the consequents thereof; They sinned yet more by provoking the most High. O how unreasonable, uncircumspect, undiscreet and blinde fools are men in their sinning! 3. Albeit we have no outward enticements, albeit the place of our sojourning here should warne us as strangers and pilgrims to abstain from fleshly lusts, albeit we have the Word & works of God, as witnesses of God, and evidences of his beholding of us, yet so pregnant are we in wickednesse, so beastly passionate in our carnal affections, and so grosse in Atheisme, that naturally we run on in our own wayes, as the horse rusheth into the battell; They provoked the most High in the wildernesse. 4. When God giveth sufficiently to supply necessities, and we seek to satisfie our lusts; when God hath said and done abundantly already for evidencing his power, justice, truth and care of our welfare, and we will not rest on him, except he give such other new and extraordinary proofs of his properties, as we do prescribe, then do we tempt God, and highly provoke him, by seeking thus to subject him to our direction, will and carnal affections; And they tempted God in their heart, by asking meat for their lust. 5. When the sinful motions of the minde and heart are not controlled, the sin will break forth openly to outward acts tending to Gods dishonour, and to the evil example of others; They tempted God in their heart, and then they spake against God. 6. Words of misbelief, not disputing against tentations, but in effect calling in question Gods truth, power, care of us, or his good will to us, are in effect slandering of God, and bearing false witnesse against him; They spake against God: they said, Can God furnish, &c? 7. The carnal ungodly man hath no estimation of God, or any of his spiritual benefits, but doth set him a task of satisfying of his fleshly conceits and affections, which if God do not answer, he misregardeth p. 206God; They said, Can God furnish a table in the wildernesse? 8. Albeit the unbeleever be convinced of Gods power and goodnesse to his people by his works for time past, yet … he not the wiser afterward, when it cometh to the giving credit unto God in another work: yea, the work which God hath wrought, is esteemed by him as nothing, except God do father as the unbeliever shall prescribe; Behold, (say they) be, … the rock, that waters gushed out: but can he give brea… … so? can he provide flesh for his people?

Ver. 21. Therefore the LORD heard this, and was wroth: so a fire was kindled against Iacob, and anger also came up against Israel.

22. Because they beleeved not in God: and trusted not in his salvation.

23. Though he had commanded the clouds from above: and opened the doores of heaven.

24. And had rained down Manna upon them to eate, and had given them of the corne of heaven.

25. Man did eate Angels food: he sent them meat to the full.

In the fifth place, he setteth down how God was wroth for their unbelief, & for their not having a due estimation of the miraculous feeding of them with Manna. Whence learn, 1. Sins continued in, and in special expressions to the dishonouring of God flowing from misbeleef, have a loud cry in Gods eares, and he taketh notice of them for executing of judgement; Therefore the Lord heard this, and was wroth. 2. When God is openly dishonoured, the Lord by open judgement will sanctifie his own Name on the sinner, whatsoever be his priviledge, and though he were never so neer to God in external priviledges; So a fire was kindled against Iacob, and anger also came up against Israel. 3. Misbelief is a more grievous sin then men do esteem of it; for it calleth Gods truth, mercy, goodnesse, power, constancy, and all in question, and even his justice amongst the rest, which if the misbeleever did consider, he would not provoke justice against himself by this sin; Wrath came up against Israel, because they believed p. 207not in God. 4. They do not believe in God, who study not to depend upon him for salvation, and for whatsoever is necessary to them for salvation: yea they who do not believe that the Lord shall bring them out of every strait, in a way most serving to their welfare, and for his own honour; do not believe in him for salvation, so solidly as he requireth of them: They believed not in God, (saith he) and trusted not in Gods salvation. 5. The more meanes, encouragements, helps and props to support a mans faith are furnished of God, the greater is the sinne of unbeliefe in him: As the Israelites misbelief was the greater, for Gods miraculous bringing of water out of the rock, and Manna from the clouds, as here the Israelites misbelief is aggravated thus; They trusted not in his salvation, though he had commanded the clouds, and rained down Manna. 6. Man liveth not by bread, but by the efficacious Word of God. It is so easie for God to rain down victuals out of the clouds, as to make them grow out of the ground; let him say the Word, and it is done: He commanded the clouds, and opened the doores of heaven, and rained down Manna on them to eat. 7. The Lord doth provide well for his own redeemed people; what the earth doth not yield unto them, he maketh the heaven one way or other furnish unto them: as when the Israelites wanted the corne of the earth, the Lord gave them of the corne of heaven, so that man did eat Angels food; not that there is corne in heaven, or that Angels do eat any corporal food, but manna is so called for the excellency of the food, that it might have served for food to Angels, if they had any need of food. 8. The more excellent the benefit is which God giveth, the greater is the ingratitude of him who doth not esteem of it, and make use of it as becometh; as we see in Israels sinne, who did not esteem of Manna, as they should have done: had the Lord sed them with dust of the earth, or roots of grasse, be any other m…n thing, they should have had no reason to complain: but when he giveth them a new food, created every morning for their cause, sent down from heaven as fresh furniture every day, of such excellent colour, taste, smell and wholesomenesse: what a provocation of God was it, not to be content now; in special, when he gave them abundantly of it? He sent them meat to the full.

Ver. 26. He caused an East-win… to blow i… … heaven, and by his power he brought in the So… winde.

27. He rained flesh also upon them as dust, and feathered fowles like as the sand of the sea.

28. And he let it fall in the midst of their cam… round about their habitations.

29. So they did eat and were well filled: for he ga… them their own desire.

Here the Lord being tempted by a murmuting and unthankfull people, to refute their suspicion of his power, sendeth the… the most delicate flesh that could be found in the world, quail… in abundance, till they were all filled. Whence learn, 1. T… Lord, that he may shew what regard he hath to satisfy good and lawful desires, doth sometime grant unto men their unlawfull and unreasonable desires, that holy desires may be the better entertained, and constantly followed till they be granted; as appeareth by the Lords granting of the unreasonable desire of the Israelites after flesh. 2. The Lord hath the Commandement of the windes to make them blow from what aire and in what measure he pleaseth: He caused an East-winde to blow in the heaven, and by his power he brought in the South-winde. 3. The Lord can gather so many creatures as he mindeth to make use of at his pleasure, he can gather birds and fowles, and make their flight longer or shorter as he pleaseth, and make them light and fall where he pleaseth, and can bring near to mans hand, what he hath a mind to give unto him: He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea; and he let them fall in the midst of their camp, round about their habitations. 4. As the Lord doth grant lawful desires in mercy, so also doth he grant sinful desires in wrath; So they did eat and were filled, for he gave them their own desire. 5. When the carnal heart doth meet with the object of his lust, he falleth upon it as a beast doth without fear of God, or moderation of affection: They did eat and were well filled, for be gave them their own desire.

Ver. 30. They were not estranged from their lust… but while their meat was yet in their mouthes,

31. The wrath of God came upon them, and sle… the fattest of them, and smote down the chosen m… of Israel.

32. For all this they sinned still: and believed not for his wondrous works.

33. Therefore their dayes did he consume in vanity, and their yeares in trouble.

In the sixth place, he setteth down their impenitency continued in, and the Lords judgements poured out one after another upon them. Whence learn, 1. Sinful lust is unsatiable, even when the body is overcharged with the service of it; To lust sinfully is a snare, but to continue in the slavery of lust, is a felling of a mans selfe, and a wedding of him unto that lust: such was the sin of the carnal Israelites; They continued in their lusting and repented not, albeit they …t time to repent, they and their lust did not discord; They were not estranged from their lust. 2. When men will not be enemies to their own sinful lusts, they do provoke the Lord to become enemy to them, and to poure wrath on them in the very act of their sinning; While their meat was yet in their mouthes, the wrath of God came upon them. 3. Such as are most head-strong in sinne, and take to themselves most liberty to sin, and do give example most unto others to sin, shall be most notoriously punished. High places and eminency in power, as it doth not lessen sin, but aggravate it; so doth it not exempt from judgment, but procu…eth that it should be augmented rather, as is to be seen here in the punishment of the Nobles and great men in the camp of Israel; The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. 4. Such is the perversenesse of our natural inclination, that neither by Gods gentle dealing with us, nor by his sad judgements on others or on out selves, can we be amended, as is to be seen in unrenewed Israelites: For all this, they sinned still. 5. Neither extraordinary works of mercy, nor judgement, nor miracles, are able to convert men, or turn them from their evil wayes, or beget saving faith in them, with whom ordinary means do not prevaile; For all this they sinned still, and believed not for his wondrous work. 6. When all meanes are …ssayed, and none do prevaile to bring men to repentance and reconciliation with God through faith, no wonder God in his righteous judgement should cut off the impeuitent as an un… ful p. 210and evill tree is cut down and cast away; They sinned … therefore their dayes did he consume in vanity, and their ye… … trouble. 7. By following of lusts, and not seeking felicity … God, men do both misse the good they hoped to have by sinning, and finde nothing in their way but vanity; and also meet with trouble and torment, which they did not fear; They sinned st…, and believed not, therefore their dayes did God consume in vanity, and their yeares in trouble.

Ver. 34. When he slew them, then they sought him: and they returned, and enquired early after God.

35. And they remembred that God was their Rock, and the High God their Redeemer.

36. Neverthesse, they did flatter him with their mouth: and they lied unto him with their tongues:

37. For their heart was not right with him: neither were they sleòfast in his covenant.

In the seventh place, he describeth some fits of their temporary faith and repentance, ver. 34, 35. which in effect proved to be but flattery or hypocrisy, and did resolve in back-sliding and apostasie, ver. 36, 37. Whence learn, 1. When men neither by the Lords liberality, nor lighter chastisements can be moved to repent, it is righteousnesse with God, by fearfull judgements to cut off a number, and to put the rest in fear of present cutting off, and so to waken them out of security; as here, when the carnal Israelites went on in their provocations, The Lord slew them. 2. The sense of present devouring wrath, and the …error of an angry God, may drive men to a temporary repentance, and to f…king of friendship and favour with God, for sparing them from wrath and present plagues, and all this may be without serious repenting of sin, without flying to a Mediator by saving faith, without minding hearty and solid reconciliation: and may proceed onelyonly from the natural principle of fear of death, and love of selfe-preservation; as here, When he slew them, then they sought him. 3. Temporary repentance, may make a temporary change of a mans course of li…e and carriage, from the worse to the better; may make him leave off his way of provocation, and seek after God for a time with some diligence in the outward forms … Religion; as here, They returned, and enquired after God … As there is a temporary Repentance, moving from sin op… temporary grounds, so there is a temporary faith in many, moving toward God upon temporary considerations, that is, drawing toward God, to obtain of him sparing of their life and temporal benefits, and making use of Gods goodnesse and bounty, as much as serveth to a mans purpose: as here, They remembred that God was their Rock. 5. Temporary faith may make use of Redemption, so farre as may serve for deliverance from, or recovery out of temporal trouble, and present danger of wrath, and plagues; as here, They remembred that the High God was their Redeemer. 6. Acts of faith and repentance, extracted by sore judgements, fear of wrath, and desire of temporal deliverance, may be found to be the fruits of flattery, and not of saving faith; Neverthelesse they flattered him with their lips. 7. Profession of faith and repentance, which doth for sake sin and seek God onelyonly for temporal reasons, is but a lying unto God in effect, howsoever the temporary believer and repenter may judge himselfe sound enough; as here, And they lied unto him with their tongues. 8. When the heart or affections of a man are not set sincerely against sin, and for God, or toward God; all the outward profession is but hypocrisy in effect, and a lie; as here, They lied unto him with their tongues, for their heart was not right with him. 9. Temporary faith can produce no stedfastnesse in the Covenant, or covenanted duties, but make a man onelyonly a temporizer therein, as outward motives do lead him toward duties, or from them: Their heart was not right with God, neither were they stedfast in the Covenant.

Ver. 38. But he being full of compassion for gave their iniquity, and destroyed them not: yea many a time turned he his anger away, and did not stirre up all his wrath.

39. For he remembred that they were but flesh, a winde that passeth away, and cometh not againe.

40. How oft did they provoke him in the wildernesse: and grieve him in the desert?

41. Yea, they turned back, and tempted God: and limited the holy One of Israel.

p. 212In the eighth place, he sheweth the Lords mercifull sparing of his people many a time, and pitying of their natural frailty, because if he should have killed them, they were not to live again in this world, ver. 38, 39. notwithstanding of their frequent provocations in the wildernesse, their limiting of God, and taking upon them to direct God what he should do unto them, ver. 40, 41. Whence learn, 1. There is a remission of sin, in regard onelyonly of temporal judgement, Lev. 4. 20. which is in effect onelyonly the not inflicting temporall punishment upon the sinner, or the not destroying of the sinner presently, the persons remaining the same impenitent sinners, such as was Gods pardoning here of impenitent Israel, flattering and false-hearted Israel: But he forgave their iniquity. 2. It is not any good in the sinner, but pity in God, which is the cause of sparing sinners from present perdition, when they provoke the Lord; But he being full of compassion forgave their iniquity, and destroyed them not. 3 The Lord doth evidence his mercy and pity toward sinners, partly by his often sparing to strike, and turning away of his wrath ready to break out against them; and partly by his mitigating his anger, and not suffering it to break out in full force; Many a time he turned his anger away, and did not stirre up all his wrath. 4. Let men conceit of their own naturall strength as they list, yet the truth is, their frailty is great; They are but flesh, and a vapour that passeth away, and cometh not again. 5. When no good at all is found in man for which God should spare him, he taketh occasion of his frailty and misery, whereunto man is subject, to pity him: For he remembred that they were flesh, a wi…e that passeth away, and cometh not again. 6. The oftner sin be repeated, the greater is the provocation; and the greater is the mercy, that so often doth forbear to destroy: and when the frequency of sinning, and frequency of sparing are numbred the reckoning will not be easily ended, nor the number condescended upon; How oft did they provoke him in the wildernesse? 7. The sinnes of Gods people do greatly displease him, and that so much the more, as they are oftner repeated and committed contrary to what Gods kindnesse and care requireth of them: How oft did they provoke him in the wildernesse? and grieve him in the desert? where God gave his daily presence led them, sed them, and protected them miraculously. 8. Amongst other aggravations of sin, this is not the least, after conviction, and correction, and promise of amendment, resolutely to go back again to their vomit; yea, they urned back, and tempted God, 9. The Lord cannot endure p. 213that his people who, ought wholly to depend upon, submit unto him, and be ruled by him, should prescribe, as they please, how and when he should help them, or set bounds unto his power, truth, wisdom, or mercy; as if he could do no more then they conceive to be probable. Therefore is it put amongst the highest aggravations of their sins: They tempted and limited the holy One of Israel,

Ver. 42. They remembred not his hand: nor the day when he delivered them from the enemy.

43. How he had wrought his signes in Egypt: and his wonders in the field of Zoan:

In the ninth place, from this to ver. 54. he setteth down the prime cause of all their sin and misery, which followed upon it; to wit, they marked not, nor made use of the difference which God did put between them and the Egyptians, whom he did plague for their cause, while he delivered them. Whence learn, 1. When the merciful proofes of Gods respect unto us, do not confirm our faith in God, and tie us to love and obedience unto him; these experiences will soon wear out, if not out of common memory, yet out of estimative and affectionate memory: as here, They remembred not his hand, nor the day when he delivered them from the enemy. 2. As the right remembrance of former mercies may be a bridle from all sinne, and a confirmation of faith against all doubtings and suspicions of Gods good will to us: so the not rightly remembring of experiences of Gods respect shewed unto us, doth prove an inlet to many wicked mastakings of God, and disobediences to him: for here the cause of the former sins and plagues, is rendered to be this; They remembred not his hand, nor the day when he delivered them from the enemy. 3. Not remembring the Lords Word and Works affectionately, and with purpose, and endevour to make right use thereof, is in the Lords accompt no remembrance of him in effect: for of this people, who could well tell the story of their coming out of Egypt, and so had a common remembrance thereof, the Lord saith, They remembred not his hand, nor the day when he delivered them from the enemy. 4 Signes and wonders once done for confirmation of the doctrine of the true God and his Covenant and true Religion, should su…e in all times and ages after for that end: and it is not lawful to tempt God still, to do moe wonders for confirmation of that truth; They remembred not, how he had wrought his signes in Egypt, and his wonders in the field of Zoan. 5. The Lords plagues on the enemies of the Church, being rightly remembred, should warne Gods people to stand in awe of him, depend upon him, submit unto him, and to be wary to contend with him, which use, when it is not made it giveth a ground of challenge: They remembred not how he had wrought his signes in Egyt, and his wonders in the field of Zoan.

Ver. 4. And had turned their rivers into blood: and their floods that they could not drinke.

45. He sent divers sorts of flies among them, which devoured them: and frogs, which destroyed them.

46. He gave also their increase unto the caterpiller: and their labour unto the locust.

47. He destroyed their vines with haile, and their Sycamore-trees with frost.

48. He gave up their cattell also to the haile: and their flocks to hot thunderbolts.

49. He cast upon them the fiercenesse of his anger, wrath and indignation, and trouble, by sending evill angels among them.

50. He made a way to his anger, he spared not their soul from death: but gave their life over to the pestilence

51. And smote all the first-borne in Egypt: the chief of their strength in the tabernacles of Ham.

He numbereth out sundry plagues poured out upon the Egyptians, whereby the Israelites should have been wise. From ver. 44. Learn, 1. The means of mens life comfort, wealth, and defence can stand them in no stead, when God hath a controversie against them: The Lord can deprive them of the benefit thereof, and turn benefits into the meanes of their grief and vexation, as he did the waters of Egypt, which were the meanes of life and wealth unto them: He turned their rivers into blood, and their floods, that they could not drink. 2. By what means people do sin and provoke the Lord to wrath, he can by the same meanes punish them. As the Egyptians had defiled their rivers with the blood of the infants of Israel, so God did make their river speak their sin, and threaten their death; He turned their rivers into blood, and their floods, that they could not drink.

From ver 45 Learn 1. The meanest and basest of the creatures do declare the power of the Lord, and are so farre from being uselesse, that they lie as it were in garison among men, to be sent out in parties upon service, as the God of hosts is pleased to give orders; He sent divers sorts of flies among them, and frogs. 2. Flies and frogs, and every meanest vermine, are too sore for man, when God doth arm them to avenge his quarrel; He sent out flies which devoured them, and frogs which destroyed them; that is, which were about to destroy them, and were able enough for the work, and were acknowledged to be so by the Egyptians, who did reckon themselves lost men, if these armies should not be taken off them.

From ver. 46, 47, 48. Learn, 1. When God is not acknowledged to be the giver of corn and cattel, and fruits of the ground, by a right using of them, he will be known to be the giver thereof, by removing of them; He destroyed their increase, labour, vines, and cattell. 2. The Lord hath meanes how to destroy and take away the fruits of the ground, and other serviceable creatures at his pleasure; The caterpiller, the locusts, quail, frost, and thunderbolts.

From ver. 49. Learn, 1. The plagues of Gods enemies are out of meer justice, and not from fatherly love, as the strokes of his own chosen are; He cast upon the Egyptians the fiercenesse of his anger. 2. Trouble of it selfe is not so heavy, as when indignation and wrath is joyned with it, or sendeth it forth; He cast upon them the fiercenesse of his anger, wrath, and indignation, and trouble. 3. As the Lord hath good Angels, by whom he can work his own will: so hath he also evill angels, whose service he can use holily to his own purpose; He cast the fiercenesse of his wrath upon them, by sending evill angels among them.

From ver. 50, 51. Learn, 1. When the Lords judgements lighting upon mens houses, cornes cattel, and fruit-trees, do not humble men, the Lord doth make his judgement light upon their own persons; and when lighter judgements on their persons do not yet humble them, then God will destroy their lives, and their last plagues shall be heavier then the first; as here, when former plagues did not the turn, the Lord laid aside former pitying p. 216and long-suffering, and so he made a way for his anger, he … …ed not their soul from …eath, but gave their life over to the pestilen e. 2. As the persecutors of Gods people do smi…e that whic… God loveth best, so doth God smite that which persecutors love best; He smote all the first-borne in Egypt. 3. The curse of God coming upon the Egyptians, the posterity of Ch…m, commendeth the grace of God toward the Israelites, the posterity of Sem his brother: Therefore in opposition to the tabernacles of the Israelites in the land of Goshen, it is said, He smote the chief of their strength in the tabernacles of Cham.

Ver. 52. But made his owne people to go forth like sheep: and guided them in the wildernesse like a flock.

53. And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.

This was the Lords dealing with the enemies of Isr…, whereof the Israelites made no right use. Now hee setteth down the Lords different dealing with Israel, whereof also they made no right use; when hee hath plagued and drowned the Egyptians, hee gave Israel safe passage and conduct through the sea; Whence learn, 1. Whatsoever be the unworthinesse of Gods confederate people, yet the Lord putteth a difference between them and their enemies and testifieth his respect to the one above the other: the Egyptians he did diverse wayes plague; But he made his owne people go forth like sheep. 2. Though the Lords people be both weak and witlesse, yet God ca…eth for them, as a shepherd doth for his flock; He made his own people to go forth as sheep, and guided them in the wildernesse as a flock. 3. Albeit the Lord doth put difference between such as …re in Covenant with him in the letter onelyonly, and those that are in Covenant with him in the spirit also, when he compareth the sheep with the goats: yet when he compareth the whole bulk of his people with the rest of the world, and in special with their enemies, he putteth a peculiar respect upon them all, and avoweth his interest in them all above all people in the world, and doth for them, as for his owne; he … his owne people to go forth. 4. Whatsoever …ear may possibly fall upon Gods people when they are following his directions, p. 217yet their course is safe and without just cause of fear, and if at some time fear do surprise them, yet the Lord so cleareth their way after that, that they are out of fear; He l…d them on safely, so that they feared not. 5. The perdition of the world and the wicked enemies maketh the safety of those that are saved so much the greater benefit: … people feared not, but the sea overwhelmed their enemies.

Ver. 54. And he brought them to the border of his Sanctuary, even to this mountain which his right hand had purchased.

55. He cast out the heathen also before them, and divided them an inheritance by line: and made the tribes of Israel to dwell in their tents.

In the tenth place, he pointeth at the perfecting of their journey through the wildernesse, and possessing them in Canaan, with the casting out of the Canaanites. Whence learn, 1. Whatsoever become of particular persons in the visible Church, the Lord doth follow on the course of his care and kindnesse unto the Church, and encreaseth the obligation of the incorporation in the succeeding ages, partly by what he doth for their predecessors, and partly by what he doth for themselves, as we see in the Church of Israel: whatsoever became of misbelievers in the wildernesse, he brought his own people to the border of his Sanctuary. 2. Albeit we should fight for the liberty of a place, where Gods ordinances may be publickly celebrated, and shed our blood in coming by it; yet is the commodity not our purchase, but the Lords purchase, and the Lords gift to us; He brought them to this m…untain which his right band hath purchased. 3. Successe in warre is the Lords work, and such as are dispossessed of their inheritance, have God to crave for it; He cast out the he…then also before them. It is neither the stoutnesse of the one, nor the …eeblenesse of the other, but Gods hand or power which doth the businesse. 4. The setling of a people in a peaceable possession, so as every man may without contention enjoy what is allowed him of God, is no small benefit and obligation of a people so dealt with by God: He divided them an inheritance by lot, and made the tribes of Israel dwell in their tents.

p. 218Ver. 56. Yet they tempted …d provoked the … High God, and kept not his testi…onies▪

57. But turned back, and dealt unfaithfully like their fathers: they were turned aside like a decei…ful …owe.

58. For they provoked him to anger with their high places, and moved him to jealousie with their grav… images.

In the eleventh place, he setteth down, how this people yet again provoked the Lord to anger with their idolatry and superstition; …eir high places and their graven images: for when God had appointed one place for their solemn worship, to wit, his Tabernacle▪ where his Ark and Mercy-seat was, signifying the necessity of worshipping him through the promised Mediatour Jesus Christ, in whom alone he would be sought and …ound, and in whom he would have all his people agreeing, and attending his appointment, and not to devise wayes of pleasing of God by themselves; they would have a place o… their own … publick worship, high places, or hills and groves, which pleased them better then Mount Sion, or the place where the Tabernacle was pitched. They would have representations of their own devising, and loved them better then the A…k of the Covenant, to wit, graven images, which God had forbideen in the moral law. and so they provoked him to anger. Whe… learne, 1. Such is the wickednesse of natural men, that neither for judgements nor for favour shewen to them, will they subject themselves to Gods direction, but will take upon them to set rules unto God one way or other: This the Pr…phet sheweth in the example of the Israelites: Yet th…y tempted and pro… ked the most High God. 2. When God giveth his Word and Ordinances for his worship to a people, and they will cast away this rule, and make another to themselves, it is a tempting of God, and a striving with the most High God, whether he shall direct them, or they shall direct him in the meanes of his worship; They provoked the most High God▪ How? They kept … his testimonie…. 3. Altering or changing the …orme of worship which God h…th appointed, is a relinquishing of God and his way, a point of treache…y against him, and a notable b…each of p. 219Covenant; They kept not his testimonies, but turned back and dealt unfaithfully. 4. Following of antiquity in an errour is so farre from the excusing of sinne, that it makes the children liable to their fathers debt and deserved punishment, because they approve their fathers and their deeds, above God and Gods testimonies; They dealt unfaithfully like their fathers. 5. The service of the wicked is like a bowe; they will do nothing commanded, but by compulsion; and like a deceitful bowe, which … it hath a cast or throw in it, and doth shift the arrow as…de from the mark, whereunto it is directed: so they will aim at another m…k then God doth direct them unto; They were turned aside like a deceitful bowe. 6. The alteration of the rule of worship prescribed by God, is a provocation of God to anger, were it but in a circumstance; They provoked him to ang… with their high places. 7. Such as take libe…ty to themselves to depart from the ordinances of God in the lesse, will depart also from him in the greater: They provoked God to anger with their high places, and moved him to jealousie with their graven images. 8 Howsoever men do dream that they may make good use of pictures & graven images, to further them in devotion and the service of God, who is represented thereby, and that they minde not to communicate any of his worship to the images, yet the Lord doth count that religious use of images no lesse then adultery, and matter of bitter provocation; as the word imports: Partly, because it is impossible not to communicate divine worship to the images, before whi…h a man doth bow himself, of purpose to be stirred up by it, to wors…p God represented by it; Partly, because the deviser and user of this sort of relative worship, ha…h thrust himself in the Lords place, to whom only it belongeth to prescribe how he will be worshipped; or at least he hath admitted another Lord then God, in the appointing of the means of Religion; And partly, because the Lord expressely declareth, that by graven images he is provoked justly to jealousie; Therefore (saith he) they moved him to jealousie with their gr… ven images.

Ver. 59. When God heard this, he was wrath, and greatly a…horred Israel.

60. So that he forsook the Tabernacle of Shiloh: the tent which he placed among men.

61. And delivered his strength into captivity, and his glory into the enemies han….

p. 22062. He gave his people over also unto the sword: and was wroth with his inheritance.

63. The fire consumed their young men: and their maidens were not given to marriage.

64. Their Priests fell by the sword: and their widowes made no lamentation.

In the twelfth place, he declareth how the Lords wrath was kindled, v. 59. and how he took his Ark from Shiloh, where it was abused in Elies time, ver. 60. and gave his …rk (the signe of his strength or powerful presence among them,) into the Philistines hands, ver. 61. made his people fall in battel, ver. 62. the young men died in battel, and so maids wanted matches, ver. 63. their Priests were slain, and their wives made no lamentation for them, 1 Sam. 4. 22. in comparison of greater losses, ver. 64. Whence learn, 1. Corrupting of Gods worship and ordinances, is a sinne crying so judgement, which voice God will answer; When God heard this he was wroth. 2. The Lord goeth not rashly to judgement; but as it were after perfect understanding of the cause: When God heard this, he was wroth. 3. Were a people or person never so deare to God, superstition and imagerie, and abusing of his publick worship, will provoke him to jealousie against them, and drew forth such judgements as will speak the Lords abhorring them for that sinne; And he greatly abhorred Israel.

From ver 60. Learne, 1 When the publike ordinances, the tokens of the Lords presence, are removed from any place, the Lord removeth, and forsaketh that place; So that he forsook the Tabernacle of Shiloh; where the Ark had been till Elies death. 2. It is in vain for any to boast of Gods presence in any place, when once his publick ordinances are polluted; He forsook Shiloh, the tent which he placed among men.

From ver. 61. Learne, 1. When Gods people abuse Religion, and pollute his ordinances, no wonder he make their open enemies to deprive them therof as here we see. 2. The Lords people cannot promise unto themselves the continuance of the manifestation of the Lords strength and the Lords glory among them, longer then they do esteem of him, and advance him as their glory and their strength; for when Israel tempted God kept not his testimonies, and moved him to jealousie, he delivered over his strength into captivity, and his glory into the enemies hands.

p. 221From ver. 62. Learn, When enemies get advantage against Gods people by reason of their provocation of God, and when the enemies of Religion get power over Gods people, so farre as to deprive them of the meanes of Religion, the Lords anger will be more against his people who were the causes of this wrath, then against the enemies who were the instruments of the execution of the wrath; and therefore beside the taking away of his ordinances from his people, he will send his vengeance upon them also; He gave his people over also unto the sword, and was wroth with his inheritance.

From ver. 63. Learne, 1. When the Lord sendeth the sword on a land, he can soon consume the flower of the youth as with a fire; The fire c…nsumed the young men. 2. When Religion is overthrown among Gods people, let not the Common-wealth think to stand; when God gave his glory into the enemies hand, he …ave his people over also unto the sword, and the fire consumed their young men. 3: When Gods people by abusing of Religion do provoke God against them, it shall be no wonder if God give them such sad blowes by their enemies, that there shall be no hope for one age at least to recover their estate; and no wonder if there be fearful appearance also of cutting off the posterity: The fire consumed their young men, and their maidens were not given to marriage.

From ver. 64. Learn, 1. It is amongst the fearfullest tokens of Gods displeasure against a land, when he removeth his Ministers from them, especially when the good are taken away with the bad; Their Priests fell by the sword. 2. When the Ministers are the abusers of Religion, and chief in the provocation, no wonder to see them also exemplarily punished; for as Hophni and …hinehas made the sacrifice to be snuffed at, so God made their carcases fall in the battel; Their Priests fell by the sword. 3. When Gods wrath breaks forth against his own people for their provocations, he can make publike calamities so great, as they shall swallow up domestick miseries: yea he can make those that live, and are reserved from the sword, so weary of their lives, as they shall reckon the dead to be more happy then the living. Their Priests fell by the sword, and their widows made no lamentation.

Ver. 65. Then the Lord awaked as one out of sleep: and like a mighty man that shouteth by reason of …e.

p. 22266. And he smote his enemies in the hinder parts … put them to a perpetual reproach.

In the thirteenth place, he sheweth how notwithstanding of all the former provocations and sore judgements, the Lord of his own free grace, by taking vengeance upon his enemies; restored his people to the priviledges of Church and Kingdom. Whence learn, 1. Howsoever the Lords people draw on judgements upon themselves, and deserve to be left in their miseries; yet God of his free and constant love to them, sendeth relief when they least expect, as here is to be seen; when his people is in a most desperate condition, Then the Lord awaketh. 2. As people do sleep securely in their sin, when God doth call them to repentance: so it is justice with God to misken them in their calamity, and to be unto them as one asleep, as here he is described. 3. God doth not so farre wink at the troubles of his own people, but the cry of their misery, and the insolency of the enemy against them, will awake him. When Israel is now as a lost people, and their enemies have taken Gods Ark, Then the Lord awaked as one out of sleepe, and like a mighty man that shouted because of wine. 4. Whatsoever weak similitude the Scripture useth to make us conceive somewhat of the Lords operations, yet must we alwayes think of him, as beseemeth the glory of his majesty, leaving the imperfection of the creature, (from which the similitude is borrowed) as the dregs of the comparison, to rest with the creature it self, as here we are led to do, except we should think blasphemous thoughts of God. 5. Albeit the enemies of Gods people may be at ease, when his people are in trouble, and lying under their feet, yet God will arise in due time and punish them; The Lord awaked, and smote his enemies in the hinder parts. 6. The dishonour done to God, and to Gods people, is but for a time, and is shortly removed; but the recompence of the enemie which do dishonour God, is perpetual and everlasting; He smote his enemies in the hinder parts; to wit, with Emerods and a bloody flux; And so he p… …hom to a perpetual reproach.

Ver. 67. Moreover, he refused the Tabernacle of Ioseph: and chose not the tribe of Ephraim.

p. 22368. But chose the tribe of Iudah: the Mount Sion which he loved.

69. And he built his Sanctuary like high palaces: like the earth which he hath established for ever.

70. He chose David also his servant, and took him from the sheepfolds:

71. From following the ewes great with young: he brought him to feed Iacob his people, and Israel his inheritance.

72. So he fed them according to the integrity of his heart: and guided them by the faithfulnesse of his hands.

In the last place is set down, how albeit the Lord did not return to Shiloh with his Ark ver. 67. yet he stayed in the land among his people, and placed his Ark in Ierusalem, and built himself a glorious Temple and Sanctuary on Sion, ver. 68, 69. and setled his people under the government of David, a type of Christ, exalted from an humble and low condition, to be King of Israel, ver 70, 71. by whom the people were well governed, ver. 72.

From, ver. 67, 68. Learne, 1. The Lord can so temper his justice and mercy in his dealing with his people as the effects of both shall be manifest: Because he was so dishonoured in Shiloh, he will have his justice seen, in not suffering his Ark to come there again any more; Moreover, he refused the Tabernacle of Ioseph, and chose not the tribe of Ephraim; to wit, for the tribe that he would most respect, or where he would have the residence of his Ark to be; there is his justice. Again, he will not forsake the land, or the people of Israel altogether, but will dwell in some other part of the land, and will take another tribe to have the chief evidence of his respect shewen unto them; But he chose the tribe of Iudah: there is his mercy, with an insinuation of the main means of the mercy, which is the coming of Christ in the flesh, out of the tribe of Iudah; Thus God will not depart from Israel, and yet he will no… be found save in the tribe of Iudah, out of which came Christ, the root and fountain of mercy, to all Israel, who shall seek unto God through him. 2. Whatsoever be the priviledge of the Church universal, yet no particular place is to priviledged, but God will leave p. 224it, and take another to dwell in, when he is provoked in … particular place to forsake it: for the dishonour done to his Majesty in Shiloh, he resused the Tabernacle of Ioseph; he refused th… his Ark, the chief signe of his presence, should have its residence any more in the bounds of Ephraim or Manasseh, the sons of Ioseph. 3. The cause why God chuseth unto any priviledge, one tribe more then another, or one person rather then another, or one place rather then another, is only his own free will, grace and love; He chose the tribe of Iudah, the Mount Siou which he loved.

From ver. 69. Learn, 1. In the type of the building of the Temple on mount Sion, we are taught that the Church of God is his own edifice, who ever be the workmen, whom he in his providence doth imploy to build it. Therefore is it said, He built his sanctuary like high Palaces. 2. Albeit the Lords Church, may have many troubles and commotions in it, yet shall it endure and not be overthrown utterly for ever; He built his sanctuary as the earth, which he hath established for ever.

From, Ver. 70, 71. Learn, 1. The Church shall not want a King to defend, and protect her; for God hath his own chosen servant appointed for the purpose. As for the typical Kingdome of Israel he had David: so for the Church universal, represented by the type, he hath appointed Christ the eternal Sonne of God, who took his humane nature of the lineage of David, to be King mysticall in Sion for ever; to be a type of whom, he did choose David his servant. 2. The Lord to the intent he may not onelyonly shew his sovereigne power, whereby he can raise the meanest of men, and exalt them how high soever he pleaseth, but also to represent from how low a degree of humiliation Christ incarnate was to be raised to the government of his Church and Kingdome, he setteth down the mean condition of life, wherefrom David was raised to the royal dignity of governing Israel: He took him from the sheep solds, from following the ewes great with young; he brought him to feed Iacob his people, and Israel his inheritance.

From, Ver. 72. Learn, The duties and properties of a good King are these. First, He must resolve to be Gods servant in his charge, as David was. Seconly, All his subjects, and in special the Lords people, must be cared for by him in a civil way, as a flock of sheep is cared for by the Pastour: David fed them. Thirdly, A Kings heart must be set uprightly for Gods honour, and for the subjects welfare in the whole course of his government; He fed them according …. …, … King …st de… prudently with his subjects, accomodating the whole …se of his dealing with them, as their several conditions do re…ire: He guided them by the skilfulnesse of his hands. And whatsoever measure David had of those properties, were but a shadow of the perfections of Christ in his Government. Fifthly, neither lawes, nor teaching, nor miracles, nor benefits, nor judgments can avail unto the salvation of a people or person, till they be put under the hand and guiding of Christ; as we are taught here in the example and representation of the Lords dealing with Israel in this Psalme, wherein when God hath tried his people with oft repeated mercies and judgements, they come to no setled estate, till they be put under the Government of David, who in this is … type of Christ. For he closeth with this, he guided them by the skilfulnesse of his hands.