Divine drops distilled from the fountain of Holy Scriptures: delivered in several exercises before sermons, upon twenty and three texts of Scripture. By that worthy gospel preacher Gualter Cradock, late preacher at All-Hallows Great in London.

Expositions and Observations on PSALM 83.

1 Keep not thou silence O God, hold not thy peace, and be not still, O God.

2 For lo, thine enemies make a tumult: and they that hate thee have list up the head &c.

THis Psalm containes in it a grievous complaint of the prophet to God, against the enemies of his Son, and of his people. Some do conceive that it was not the prophet David, but Isaiah, or some of the prophets in the time of Hezekiah, when Zenecharib, and other Nations that were con∣federate with him were coming up against Israel. But however, a confederacie there was of the wicked a∣gainst the godly; and the prophet whosoever he was here, complaines to God; and doth as it were

First, awaken God to hearken to his complaint, * 1.1 Keep not silence O God, hold not thy peace, and be not still.

Secondly, he layes down the matter of the com∣plaint which was the crafty counsell, and the conspiracie

of divers wicked people, yea of Nations, some ten Nati∣ons, against the people of God, the Israelites, and he lays down in particular who they were.

Then thirdly, he doth pray, or prophesie: for most of the prayers of the prophets were prophesies also: he not onely prayed that it might be so, but prophesied that it should be so: that they should be as a wheel, that they should be as fire in the wood, or as a flame of fire upon the mountains.

Lastly, he lays down the end, why he so prayed or prephesied, to wit, that his enemies might be filled with shame, that they might seek the name of the Lord, that they might be brought home to God. Or if they will go on and perish, that others may know the name of the Lord, that they may know that thou whose name is Ie∣hovah, art most high over all the earth. And though their faces being filled with shame, they will not fear the Lord, yet doubtlesse others will; and when God shall bring confusion on his enemies, others will acknewledge the name of the Lord Iehovah, and that there is no other in the whole earth. This is the sum and substance of the Psalm. I shall endeavour to open the meaning of it a little in particular.

First, concerning the prophets complaint, the prophets waking of God as it were in those his complaints.

Keep not silence O God, hold not thy peace, be not still.

Or as the Septuagint renders it, O Lord (say they) who is like to thee? keep not silence, O God, hold not thy peace, be not still.

And you must take notice, and it is worth observing, that when the prophet saith here, O God, he means Iesus Christ. That whereas ordinarily in the old Testament,

especially in the book of Psalms when you hear the prophet mention God, or Iehovah, or the Lord, you think of God naturally, out of Christ, whereas he usually means Iesus Christ; as I could fully cleare it if I had time. Let me give you one instance; In the last verse of the former Psalm: Arise, O God, judge the earth, for thou shalt inherit all nations. That is clearly meant of Christ: for we know that God inherits all Nations; he made the world, and he had the command and pos∣session of it: but to God in Iesus Christ, there is a time when God hath promised that he shall inherit the nations, from the uttermost ends of the earth. And there∣fore here by God is meant Iesus Christ.

For indeed, ordinarily, and naturally you shall not finde a people conspiring against God properly: you shall see no wicked man but in some sort or other he will speak honourably of God: but God in Christ, God in the mediator, God in the Gospell, God in his Saints, God in Gospell ordinances, and the like: hence are all the tumults in the world, and all the conspiracies against God, and his Saints. Therefore if you compare this place, Thine enemies make a tumult against thee, with Psal. 2. Why do the heathen rage? Or why do they make a tumult? (as some read it) and why do the people imagine a vaine thing? the Kings of the earth take coun∣sell against the Lord, and against his anointed. That is meerly meant of Iesus Christ. So take notice of that, that carnall men ordinarily do not speak or think evil of God absolutely considered, but the worst of men speak well of him, when he gives them wealth they thank him, when he gives them faire weather, they blesse him; when he gives them peace and preserves them in their

journeys and wayes, every one speaks well of God: but God in Iesus Christ, God manifest in the flesh; God in the mediator; God in his Saints, God in his ordinances, God in his commands, and the like: then the men of the world use to make tumults, then they take crafty counsell together, and conspire against the Lord, and a∣gainst his apointed.

Keep not thou silence, O God, hold not thy peace, be not still.

You see the prophet looks upon God as one that in the midst of these conspiracies, did keep silence, and hold his peace, and sit still; Not that God doth use to speak, or to stir properly as we men do: but the mean∣ing is this, that many times when his son Iesus Christ, and his laws; and his ordinances are most conspired a∣gainst, God (as it were) doth keep silence, I meane Iesus Christ, God in Christ, when his people, and ordi∣nances are conspired against, he keeps silence, and sits still, as though he would let his enemies do what they would, and what they list; as though God did not see or heed which end did go forward. The Lord oft doth this.

Keep not silent O God.

I remember that place in Isaiah 40. 27. Why sayest thou O Iacob, and speakest O Israel, My way is hid from the Lord, and my judgement is passed over from my God? The meaning of it is this, that when the enemies of God, as we see, Chap. 39. did oppresse this people, they did pray to him, and looked for assistance from him, but he was silent (as it were) or asleep: therefore they begin to say in their heart, My way is hid from the Lord, and my judgement is passed over from my God: that

is, Surely it is impossible that God should eye, and see my wayes, and how men deal with me while I am believing, and waiting, and praying, and humbling my soul; no, my way is hid from the Lord, and my judg∣ment is passed over from my God; that is, my God hath forgotten to give ear to me. Beloved, there is a time when the Lord (as it were) gives cause to his people so to think; that he is (as it were) asleep, and lets their enemies go on, and none contradict them. I was thinking out of scripture that there are three Reasons * 1.2 why the Lord keeps silence when his people are in danger, and sits still when there is most need to give help and assistance.

One is, the Lord doth it to trie their faith, as we see clearly, Matthew, 8. 23. where it is said that our Lord Christ was asleep, There arose a great tempest, insomuch as the ship was covered with waves, but he was asleep; and his disciples came and awaked him, saying, Lord save us, we perish. We read more fully in Mark. 4. & Luk. 8. he left them, when the ship was covered with waves, and they were rowing for their lives, their Lord was asleep the while, and he said to them, Why are ye fearfull, O ye of little faith? Then he arose, and rebuked the wind, and the sea, and there was a great calm. Truly, the Lord will not suffer his people to be overwhelmed, that is certain, but he will suffer them to come very near, that the waves cover them, and fear and horrour shall cover their souls, and all to try their faith. For faith is the evidence of things not seen, take it in all senses, take faith for the soul or faith for the body; and we live not here by sense but by faith; and as the Apostle saith of hope, so we may say of faith, If we see, why do we yet

hope? If we did see God present striking of wicked men when they consult against his children, this were sense; men would see that it were better to stick to God then otherwise, and there would be a world of hypocrites as Doct. Preston saith: for every man would be a professor. But God seems to sleep sometimes and keeps silence, and leaves his people as he did this poor fishing boat here, to see if when they see nothing they will keep faith to him.

I do find another reason in Isaiah 59, and that is, the * 1.3 Lord doth keep silence in the midst of the troubles of his people, as to trie mens faith, so to trie mens upright∣nesse, who will stick to God: as to see who will stick to God by faith, so, who will stick to his cause, or his people out of uprightnesse of heart. For if God should alwayes appear for his cause, God and his cause should have many favourites and friends: but sometimes God leaves his cause, and leaves his people; and leaves his Gospell, and his ordinances to the wide world, to see who will plead for it, and stick to it. As you see in that place of Isaiah. Transgressions are multiplied saith the prophet) in transgressing, and lying against the Lord, departing from our God, and uttering words of fals∣hood, judgement is turned back, and justice standeth afar off, truth is fallen in the street, and equity cannot enter, Yea, truth faileth, and he that departeth from evil maketh him∣self a prey. And the Lord saw it, God was as it were asleep, but he looked through the lattice, the Lord beheld it, and he saw that there was no man, and he wondred that there was no intercessor. That is, God suffered all this truth to faile, and Justice to fall back, and every thing to go to wrack and ruine: God would see if any man

would intercede, any man among our Magistrates or Ministers, or Citizens, if any man would plead for God, and for his people, and for his truth, but he saw none and wondered. Truly God wonders, and men may wonder to see what abundance of people follow God, and good lives in the time of prosperity, and when adversity comes, and wicked men, and al the powers of hell conspire against godlinesse, to see how few shew themselves for God, God wonders at it. Therefore his arm brought salvation unto him, and his righteousnesse, it sustained him: he put on righteousnesse as a breast-plate, and an helmet of salvation upon his head, and he put on the garments of vengeance for cloathing, and was clad with Zeale as a cloak. The Lord comes and Arms himself, just as valiant souldiers in the wars: when a party is gone forth, they stand to see what they do, how they come off: but if there be none that will stick to it, but run away, they buckle on their armour: So the Lord stands to see where is the man that will stick to it in these cases, and if there be any, God rejoyceth in it, if there be none, God himself comes in.

Therefore be sure of this, when the Lord suffers his Son, or any thing that belongs to him to come to these low conditions, when truth failes in the street, and equity is perverted; it is not that God means to suffer the wicked to have their wills, for God hath sworn that Christ shall reign, but to trie us a little space, whether we will couragiously stick to God and his cause, or basely for fear of men comply with the world. * 1.4

There is a third reason; God (as it were) keeps silence; and holds his peace in the middst of the greatest

troubles to this end, that God may (as it were) gather the wicked into one fagot, into one bundle that they may be destroyed together. There is a great deal of ado to ga∣ther the Saints in this world; and truly there is some ado togather the wicked. So God withdraws himself from his people, yet he hath a hook in their hearts, he holds them up secretly by his Spirit, that they shall not leave him; yet the world shall not see but that God hath quite left them, and all their Ordinances and his Gospell, and every thing: and then the wicked come together and insult, whereby God may come upon them at once, and destroy them, as we finde ten Nati∣ons in this Psalm. And so in Genesis, God stirs up the Nations against Abraham, and his posterity, and there are ten Nations that God promiseth to cut off before Abraham at once, the Perrezites, and the Iebusites, and the Canaanites, &c. So God heaps them together, and burns them like stubble. Those that burn stubble have rakes, and they gather it to heaps, and then they fire it. This is the way of Gods keeping silence among his people, and sitting still in the midst of their mis∣eries, thus God gathers their enemies on heaps as stubble, that he may burn them together.

Therefore from this that I have said, I have three words to say to you, and to my own soul.

[Vse 1] The first of all is, that if the Lord should take any such course in our dayes, that you would learn hence to awake God, to call upon his Name, to be earnest with him. Truly, there are a generation of people now, I leave them to the Lord to judge them (as I shall al∣way) for we have all one master; but there is a peo∣ple that throw away the ordinance of prayer, and they

professe to live immediately upon God without ordi∣nances, without prayer, and without all the rest. I do not know what their perfections may be, therefore I cannot judge; but this I know as far as ever I had experience, that the chiefest way of communion with God is spirituall prayer; Build up one another on your holy faith, and Pray in the Holy Ghost, saith Iude. And there∣fore, though you be ancient Christians, and grow spi∣rituall, and see a great deal of formality in your prayers, as some pray so many times a day, and that out of forme; not that they should not pray so oft in a day, that is well; take heed that out of any pretence you be not remiss: for truly, it is the readiest way to heaven, and to attaine happiness, and the clearest conduite to bring grace to the soul, and the love of God, and the shining of his face, that I have yet known: I yet know no better; therefore take heed of the temptations of Satan, that you do not upon any pretence either throw away prayer or be remisse in it.

[Vse 2] Secondly, if the Lord should leave his Church, and people, as we know not what he will do; it may be God is going to take a napp; let me warne you from the Lord, and his word (for that is the excellencie of the word; by it thy servant is forewarned) take heed of distrust,, and unbelief, and impatience towards God: God doth take a napp sometimes; it is for his glory, and for your good; but yet cleave to him; say as it is here in the Psalm. O Lord, who is like unto thee? Do not think that the Lord will leave his people: for God hath (you know) made a Covenant with his Son that he shall inherit all nations, he shall subdue all his enemies.

under his feet. All the enemies hitherto that have risen against his Church, God hath subdued them, and ei∣ther our Gospell is vaine, and our preaching vaine, and our faith vaine, and all vaine, or else God will exalt his Son, and his people, and Saints, and ordinances, maugre all enemies: though ten Nations, as it is in this Psalm, fight against them, nay though ten thousand, if there were so many in the world, God will awake, and subdue them, and if there be no man in the world that will plead their cause, God will do it. Therefore live by faith, and not by sense, take heed of living by sense, there is nothing that more poysons, and im∣bitters our hearts, and spirits, and lives, then the beholding of things by sense, that as one good man speaks, I wish (saith he) sometimes that I were quite bereft of reason that I might exercise faith. We are used to sense, and such a man doth this and this, and here is conspiring in this and that place, and all to over∣throw Christ, and the power of the Gospell. What of all this? Look by faith what God hath said, and Covenanted, and promised, and keep up your spi∣rits by faith.

[Vse 3] Then lastly, I would admonish all in the bowels of Iesus Christ, to take heed of betraying Gods cause or people, or your own salvation by your fleshlinesse; I mean, take heed you that have thought well of God, and his people, and have spoken well of him, that when you see God sleep a little while, and seems not to owne them, take heed that you help not the children of Lot; go not with the Moabites and the Tabernacles of Edom, and with wicked men to conspire against the godly: if you do, know that if there be a God in

heaven, and if there be truth in this book, you are un∣der Gods wrath, to be gathered on heaps for the fire; There appears no fire yet, but be sure you shall feel it hereafter; therefore take heed. The Lord will come (saith the prophet) as a bear bereaved of her whelps. If a man take away the whelps of a Bear when she is a∣sleep, and go away; when the Bear awakens you know what case that man will be in, when the Bear sees him, and her whelps in his arms. So God takes upon him to sleep, and if he see his little ones oppressed, and abused, when he awakes he will be as a Bear robbed of her whelps. So much concerning that.

Now the prophet having spoken to God, and desire him to awake, he begins to tell him how the case stood.

For loe thine enemies make a tumult, and they that hate thee lift up their heads, they have taken crafty coun∣sell, &c.

The complaint was this in generall, that they be∣gan to make a tumult. Why a tumlt? The whole world is but like an Army, a Brigade of men (as it were) under a Generall; and God is the Lord of Hoasts, that is the Lord of his Armies: now when there is a tumult in an Army, they complaine to the officers, to the Generall especially; and he must come and sup∣presse them. Therefore (saith he) thou Lord of Hoasts, that art Generall of the world; lo there is a tumult in the world, a mutinie; what is it?

They that hate thee, have lifted up their heads.

That is, they are waxen proud, and high.

And take crafty counsell together against thy people, and consult against thy hidden ones.

You see here the property of wicked people, when God

doth not restraine them to consult, and conspire against the godly: for by the hidden ones are meant the godly. So the Septuagint reads it, thy Saints, or holy ones.

They are called hidden ones, or secret ones (as some read it) because they are precious: as in Exodus God * 1.5 calls them his treasure, my peculiar people, my treasure. And you know our treasure and riches, we hide it, and keep it secret.

And they are called hidden ones likewise, because the Lord useth to hide his people in the time of trouble, hide me in the hollow of thy hand (saith David) and hide me under the shadow of thy wings, in another place.

They are called hidden ones (I think) principally, because the world knowes them not; because the Devill alway hath some vail upon the eyes of the wicked, that they are not able to know the Saints as Saints. 1 Ioh. 3. Now we are the sons of God, and the world knowes us not. It is the clearest note of a man truly carnall, that hath nothing of God in him, he will tell you that he knows not who are Gods children and Saints, and who are not, the Devill hath so many wayes, and nick-names; as to call them Lollards, and Schismaticks, and Puritans, and now there are more nick-names then ever. So God hath his Saints, and peo∣ple, they are his treasure, and peculiar ones, but he hides them from the world: for it is not in the apprehen∣sion of wicked men to persecute the Saints as Saints, but they persecute them as Schismaticks, or hereticks one way or other; yet it may be they may be Gods hidden ones. Therefore what you do against Gods hidden ones, you do against him. I beseech you take heed how you consult, and conspire against people that

make any profession of Religion, though you think they be hereticall, or Schismaticks, and it may be they are so, and it may be they are Gods hidden ones: it may be because of my fleshliness I think him to be an he∣retick or a Schismatick, and it may be he is a Saint, and childe of God, and one of his hidden ones.

In the next verse he layes down the conspiracie, what it was that they craftily consulted of.

Ver. 4. Come and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance.

The desires of the wicked are not to suppress one, or two, or a few of the Saints (though indeed they light upon a few, and God never suffers them to touch all) * 1.6 but the maine design is wholly to root out godlines, and the people of God, that they may not be a Nation.

For if you consider the ground of persecution, it is not any one particular thing in a person: but the de∣signe of Satan (whose part they act, who is the old serpent) is to overthrow the whole Kingdome of God to destroy the seed of the woman: therefore whosoever sets himself against one, his aime is (if he observe his own heart) if he could to destroy all. And in the times before, when men durst speak the language of their hearts, Bonner would say, I wish that all the here∣ticks were in a sack in the midst of the Sea. And many Bishops among us have gloried, that they had not one Puritan left in their Diocess. And some of late have bragged that they hoped their would not be roome for one puritan in England; before those scurvie names that are rife among us now came up. It may be if we observe we shall hear some of the same phrases still, though the words be altered the designe is the same.

Come, let us cut them off from being a Nation.

You see that Satan is not willing to have one Saint on earth, not one ordinance, or one Gospell-sermon. It is too low a designe for Satan to aime at a particular per∣son. Just as it was with Haman in the book of Hester; he might have punished Mordecai if he would, but it was too low a thing, he would cut of the whole seed of the Iews, that there should not be one left. That is the reason that Pareus, a learned man gives, why the Saints are said to be a people that are not, 1 Cor. 1. be∣cause the people of the world wish that they were not; the world desires that they were not nor any thing that belongs to them.

Therefore I beseech you take this caveat from the Lord, that you would take heed how you carry your selves against the Saints, though they be but some few particular persons; though it may be there may be some weakness in them that may provoke your cor∣ruptions: for if you once begin to fall on persecuting, to oppose Christ Iesus or his people, though you begin with a few, first one, and then another, you will un∣awares fall into the tide, into the streame; to set on the whole designe of the Devill, that is, to cut off the people of God from being a Nation, that the name of Israel may be no more remembred. It is an easie thing to fall in∣to the streame of persecution. There is no man that sets himself against the whole Generation of Saints at once; but first he quarrells with this professor, and then with that; and it may be there is a reason to dis∣like this, and pretended reason to dislike the wayes of that, till at last he come to be an absolute persecuter of all godlinesse.

The prophet tells the Lord what the designe is, and then doth press God forward; in verse 5. he tells him of their consultation again: he had spoken it three times before, and here again. They have consulted to∣gether with one consent, they are confederate against thee.

The prophet would have God hearken to him, and take notice of his complaint from two arguments.

The one is from the depth of their conspiracies, and their diligent and earnest consultation.

And the other was, because whatsoever they did against his hidden ones, he tells God it was against him. * 1.7 So that (beloved) it is a great argument with God to awaken and stir him up against the wicked, and to help his people; when the wicked consult, and plot toge∣ther. It is a sore thing when men occasionally and acci∣dentally, and Ignorantly fall into the streame of the wicked, to do things against the Saints: but it is more grievous when they consult, and are confederate, and associat themselves together, and beat their heads, and brains together, and lay snare upon snare, and designe upon designe, against the hidden ones of God.

Know beloved, and be sure that there is no consul∣tation so secret but God knowes it; there is nothing so hidden, but it is open to the backbone before him, as it is Heb. 4. It is a thing of jealousie that God will not suffer, when people consult together against God and his people. It is enough, and too much that oft times ignorantly, and rashly we speak and do against the Saints (as a man out of frailty may do) but if we go to consult once, there are thousands of Saints that will awaken God, and wish God to come to the consulta∣tion.

Therefore whatsoever we do of ignorance, God may pardon, and pity: but take heed of all conspiring, and consulting against the Saints. And remember that I warne you this day, that if you hear that there is any meeting against the Saints, that there is a designe going on to root them out in this, or that notion: for I love not those names, nor plead for this or that way, but when it is against the Saints, as a blind man may see in such wayes as the world useth. I beseech you that come here to hear God, Take warning; have nothing to do with their conspiracies and plottings: for God will not brook that.

They are confederate against thee.

It is an old common truth, commonly known to the Saints, and to the world too; whatsoever you do against the Saints, you do against God, he that toucheth you (saith God) toucheth the apple of mine eye. In all their afflictions he is afflicted, and (saith the Lord Christ) the reproaches of them that reproached thee fell on me; in ano∣ther case. And that known place Acts 9. when Paul was going on a designe to Damascus to persecute the Saints, the Lord Christ met him by the way; and said, Saul, Saul, why persecutest thou me? He doth not say, why dost thou go to Damascus, and arm wicked people to destroy my children? He speaks not such a word: but he saith; Thou persecutest me. For the poor Saints they are under covert, they are married to Christ, and we cannot defend our selves, but we are married to one that will defend our suit, and what is done, he takes it as done to himself, and will accordingly judge them that do it.

Whatsoever good you do to the Saints, the Lord

takes it as done to him; and whatsoever evill you do to the Saints, the Lord takes it as done to him; Mat. 25. When I was hungry you fed me, when I was naked ye cloathed me, when I was in prison you visited me, And they shall say, Lord, when did we see thee hungry, or naked, or in prison? In as much as you did it to one of these little ones, you did it to me. Whereupon Calvin saith, that God, and his Saints, God, and the people of God are one. We are too subject to forget Christ in his members; we think not that we offend Christ, when out of imperi∣ousness, or out of heat or the like, we offend a poor Saint: and we think not that we help Christ Iesus di∣rectly when we help a poor Saint, if we did, we would be more wary in the one, and more ready and for∣ward in the other.

The prophet having entred his suit, and complaint in generall, he comes to particulars, and tells God who they are that had done this. God might say, Who are these that conspire against me, and against my people, and hidden ones? Lord (saith the prophet) I will tell thee who they are.

The Tabernacles of Edom, and the Ishmalities: of Moab * 1.8 and the Hagarens; Geball, and Amon, and Amalok, the Philistines and them that dwell at Tyre.

He names some ten Nations, that joyned together against one poor Israel. It is a thing you should observe that when the people of God are conspired against, God rests not in generall complaints, but he will know who they are. As I told you, he is the Lord of Hoasts, the great Generall. When there is a mutiny the Generall asks, what Officer, or what Corporall, or what Ser∣geant, or who did begin the mutiny? and it is a

fearfull thing when a poore persecuted Saint shall bring thy name as a persecutor before the God of hea∣ven. When a poor Saint shall go home and say, There is a confederacie in London, a conspiracie against the Saints of God; and when a poor Saint shall say, such a Magistrate, such a Minister, such a man in such a street, such a woman set her husband against the Saints, and against thine ordinances: it is a fearfull thing. Therefore I remember a blessed woman, if it be true that is reported of her in the book of Martyrs, that when the wicked abused her, and reproached her, and oppressed her, she would say no more but this, I will go home, and tell my father: give over, or else I will [Note] bring your names before God, and tell him: there was all, and that was enough: for he would presently take it up. A man may better bear a pound of dirt on his feet, then a graine of dirt in his eye; the Saints are the Apple of Gods eye. And a poor Saint he need say no more, but there is such a man delights in nothing but confederacie against the people of God; he delights in nothing but to have them opprest; he need say no more.

But let us a little view these Nations that were joyn∣ed together; they were very numerous, very many. The best place in the world will afford company enough if a man will conspire, and plot against the Saints. It is no argument for a man to say, Such a Gentleman, and such a Magistrate is in, and such a one hath put his hand to it, and they plead for it; that is not enough, here are ten Nations, people enough, A man must not go with a multitude to do evil. It is rather an argument that the thing is evil when there is a

multitude, especially when it is a multitude of people that are set upon no good, that the most are whore∣mongers, or drunkards, or covetous men; when there are a multitude of such, then the multitude is an argu∣ment rather that the designe is naught, though they be not thorowly acquainted what it is.

But let us look upon them in particular.

First, The Tabernacles of Edom were there, they are first set down. Now who this people of Edom were, you shall see Deut. 2. They were the seed of Esau, God had forbid the children of Israel when they were going up to Canaan, they that should not distress Moab, and Edom, but should buy every thing for their money; they should not plunder (as we use to say) nor do any thing unrigh∣teously; because God had given Mount Seir to Edom, a people that had received abundance of kindnesses from Israel, and when they passed thorow their coun∣try, though they were a wicked people, yet they paid money for their very water, as it is in the beginning of Deuteronomie. And the Holy Ghost put them in the fore∣front, that Edom of all others should do it.

The Tabernacles of Edom.

That is, the Souldiers that lived in tabernacles, or tents: for they used tents in their Armies, as we see clearly, Iudg. 7. There was a cake comes, and throwes down their tents. The Tabernacles of Edom; that is, the Souldiery, part of Edom, they were they that did this.

Beloved, they of all others the Lord takes notice of in conspiring against the Saints, who have received kindness from the Saints.

How many men have we seen in England, that

have received many courtesies in their wants of the people of God, and when they have been in distress o∣therwise; yet after all their purposes, they have come to cut their throats, God takes notice of them more then others, Therefore 2 Chron. 20. 11. you shall read of Moab, and Amon, and those of Mount Seir, they were coming to fight against Iehosaphat: Iehosaphat enters the suit to God; he sets himself to seek the Lord, and among the rest of his arguments, this is one, behold (saith he) how they reward us, to come to cast us out of the posession that thou hast given us to inherit, you shall read in ver. 10. And now behold the children of Ammon, and Moab, and Mount Seir, whom thou wouldst not let Is∣rael invade, when they came out of the Land of Egypt, but they turned from them and destroyed them not. (saith Ie∣hosaphat) When we came out of Egypt, thou com∣mandedst us that we should not destroy them, and that we should pay for every thing we took; and behold how they requite us. There are few wicked people, but they receive courtesies from the Saints: but when they turn persecutors (it is a pittifull thing, consider of it) in the black roll of the accusations of the Saints, the Lord will have them put in the first place. The Taber∣nacles of Edom.

And the Ishmalites.

That is, the seed of Ishmael, that presecuted his brother Isaac, and jeered him, and laughed at him.

And of Moab.

Moab was one of the children of Lot.

The Hagarens.

That is, those that came from Hagar: for though they were the same people, sometimes they are called

Ishmalites from their father, or Hagarens from their Grand mother Hagar.

Geball.

Geball, they say, was a Nation near Zidon where So∣lomon sent to fetch gold.

Ammon.

Ammon, was one of the sons of Lot by incest.

Amalek

Was one of those that first fought against Israel, Exod. 17. that God sware should be cut off, and God sent Saul to do it, and he did it not, and he after was cut off by an Amalekite.

The Philistines.

We read of the Philistines often.

And them that dwell at Tyre.

Tyre was a rich City spoken of by the prophets on the Sea-side.

Ashur also is joyned with them.

Ashur, that is, the Assyrians that came from Aser one of the children of Seth.

They have helped the children of Lot.

That is, they have holpen Moab, and Ammon, they have strengthened their Arms against Israel.

Selah.

That is, take notice. Of what? that they were nu∣merous, that did it, and that they were in the first place that had received kindnesses of God people. And take notice that those that acted most in it were the seed of godly men, they have holpen the children of Lot. * 1.9

Beloved you see by experience many times the chil∣dren of Godly people are the feircest persecutors. All the rest, Geball, and those inhabitants of Tyre, they were

prophane people, they did but help the children of Lot, it was they that set it on foot, and carried the designe, a kinde of rotten professors, that are persecuters of god∣ly people.

I have oft thought, if thou be the childe of a godly man or woman; though thou have many priviledges that others have not, thou hast more cause to fear then others have: for usually it comes to passe, that that Reli∣gion that was in power in the parents, is onely in forme in the children: they learn their fathers Religion by head, that they had by heart; they pray as their fathers did, but there is not that Spirit; and they can hear Sermons, but there is not the heart of their fathers, and mothers: so, for a time they keep a forme of godliness that will not last, and then on a sudden they fall into the stream of persccution; and then all that head▪knowledge that they have, serves them for no other stead, but to make them more desperate, and skilfull in persecuting, and opposing, the people, and the ways of God. Thus you have the Nations set down that do this.

Now the prophet come to pray unto the Lord fur∣ther, or to prophesie: for the prayers of the prophets were prophesies usually.

Do unto them, as unto the Midianites, as to Sisera, as to Jabin at the brook Kison, which perished at Endor, they became as dung for the earth, &c.

The prophet prayes, or prophesies against them two ways.

First, he desires God that he would punish them according to those patterns and examples of justice that he had shewed in former times.

Do unto them, as unto the Midianites.

You shall read of them in Iudg. 7. The Midiantes were as Grashoppers for number, and Gidion with an hundred men, that had Trumpets in their hands, comes upon them, and makes them all flee, and as they were fleeing, God put every mans sword against his fellow, and so they slew one another. Do unto them, as unto the Midi∣anites, that is, dash their heads together, make their policies to crosse one another. As we have seen in our dayes, all the conspiracies of the wicked turn to the ruine of themselves. Thus the Bishops came to ruine, God put them one against another, that their own plots and policies did overthrow them.

Do unto them, as to Sisera.

You shall read of him in Iudge 4. he had nine hun∣dred Chariots of Iron going into the field, and all his men were defeated, and he fleeing for his life; Iaell, a poore woman, as he was asleep in the tent, comes, and nailes him in the Temples, and kills him. Do unto them, as unto Sisera, that is, be they never so strong, and have Chariots of Iron, thou canst make small meanes, a naile in the hand of a silly woman to be their over∣throw.

Do to them, as to Iabin, at the brook Kison, which peri∣shed at Endor, they became as dung for the earth

That is, they were so contemptible, that they were left as a heap of dung upon the earth, and no man to bury them; and this I say is not a meer prayer, but a prophesie what the end of such people will be.

Make their nobles like Oreb, and like Zeeb.

Those were princes of the Midianites; you shall read in Iudge 7. how they were destroyed.

Yea all their Princes like Zebah, and Zalmunna.

Those were two great Princes that were slaine by Gedeon, Iudg. 8.

Who said, Let us take to our selves the houses of God in possession.

Those wicked men that would destroy the people of God; and rule in the house of God; that would take the houses of God in possession, and ruine them, do to them as to Zebah, and Zalmunna.

Then he comes and speaks more plainly, and de∣sires God to punish them, or to let his judgements fall upon them, and those judgements he sets out by three comparisons.

The first is, O my God (saith the prophet) make them like a wheele.

And make them as the stubble before the wind.

And make them as the fire that burneth the wood, and as the flame that setteth the mountains on fire, &c.

O my God, make them as a wheele.

Some conceive, the meaning is, make them as a wheele going down a hill, that give it but half a turne, and every motion will add strength to its course, the longer it runs down, the stronger; so the meaning is, let their own devises; and designes, tumble them further and further into misery; let every thing they do, help to throw them down to hell. That is true: but I rather follow the Hebrew word that signifies any round, un∣certaine, or light thing: for all do not read it as a wheel. So the meaning is, O my God, let them never solidly be able to conclude any thing, but let them be so unstable that they may do, and undo, and say, and unsay; let them not prosper in any thing, but do thou dash all that they do, let it be as a feather or a light thing; tossed up and

down in the aire. That is a thing that we see God many times doth, he makes the counsells of the wicked though they have wise heads, learned heads, and number enough, yet all produce but a feather, and all vapours into aire.

Let them be as stubble before the wind.

That makes me think that the word wheele is so to be understood because of this expression: he doth not say, Make them as stubble before the fire (though that be true, and it is so exprest in another place) but as stubble before the wind. And all do not read it stubble, but conceive it many be meant chaffe or any light thing. I adhere to these rather; and so it comes to the same thing, Make them, and all their designes, and plots as chaffe before the wind; let them not go on in a steady resolution, and course; but dash and con∣found all their projects and policies, and bring them to nothing.

As the fire that burneth the wood, and as the flame that setteth the mountains on fire.

That is terrible: the meaning of it is, as we see in the verse following; Lord, let thy tempest and storm make them afraid: Let thy judgement come on them and devour them, as the fire doth Goss, or Heath, or Fearne, or furrs, that one would think a whole moun∣taine were burning when a childe doth but set fire on Fures; so let those terrible judgements and storms of thine take them. And whereto? * 1.10

There are two ends for it.

First, that it may fill their faces with shame, that they may seek thy name. There are no people so wickedly, and mischievously bent against the Saints, that they

should desire God to ruine, and destroy them; onely, they may desire God to send his tempest, and storme on them, that they may learn to be afraid, and seek the name of the Lord. As Steven, when Saul, and the rest stoned him, saith he, Lord lay it not to their charge. There is no∣thing more improper and unbecoming a Saint, then revenge; and a Saint that hath been a slave, and is re∣deemed, and kept from the pit by the Lord Iesus Christ, he should not desire the destruction of any creature; he hath had mercy by the Gospell, therefore he should have mercy on every creature. And truly a man that knows his own desert, and his nature, and his wayes, and knows how much grace and mercy God shewes to his soul, he should not desire the worst man to go to hell, and perish. Therefore take heed least there be any spirit of revenge in any of Gods people, though the wicked con∣spire never so much: but desire that the Lord would make all stubble that they do, as a wheele, as a vain thing; or if he will send a little fire of affliction upon them, to make them seek his face; this is the utmost we should desire.

And if God will not do this, that they may be bet∣tered, yet

That men may know that thou, whose name alone is Ieho∣vah, art the most high, over all the earth. * 1.11

Some understand it, as though it were meant of the same people; for the word Men is not in the originall; that they may know that thou, whose name is Iehovah. But that is not allowed, and approved by the generality: but they take it in generall, and the originall will bear it better; that the name of Iehovah may be known, though they will not know it: it may be God may

blast their counsells, and they will be at it again; and God may cast fire among them, and they will not be ashamed: yet others will, they will take notice how wicked people conspired against the people of God at such a time and in such a place, and God made it as a bubble, and plagued, and punished them, and sent the Pestilence into their Cities, and families; they will not learn; but there are other people that will worship Iehovah, that will fear the Lord by seeing his judge∣ments on others. As David saith, When the wicked are taken away as drosse, my flesh trembleth for fear of thee, I am afraid of thy judgements. When he saw the wicked took away as drosse, with the fire of Gods judgements, he feared. Therefore learn not to desire their death, onely to pray for them, and to believe that all their plottings against the Saints will be as stubble, and as chaff, they will come to nothing. And if the wicked will not learn by seeing God to crosse them; as he hath crossed all their designes in our age (blessed be his name) yet do thou take notice how God went against such people, and such a Nation that rose against God; God crost, and blasted them: and be sure that God will do so to the end, to all that rise against him and his people. Only take notice of Gods ways in the world, to fear him, and trust in him, and to wait for him to come and do what thy soul desireth.

Notes

• * 1.1

  The parts of the Psalm.
• * 1.2

  3. Reasons of Gods si∣lence in the danger of the Saints. 1. To try their faith.
• * 1.3

  2. To try their up∣rightness.
• * 1.4

  3. For the compendi∣ous destru∣tion of the it enemies.
• * 1.5

  The Saints Gods hidden ones.
• * 1.6

  The maine design of persecutors.
• * 1.7

  God perse∣cuted in the Saints.
• * 1.8

  The particu∣lars of the complaint opened.
• * 1.9

  Many times the children of Gods peo∣ple the chief∣est persecu∣tors.
• * 1.10

  Two ends of Gods judge∣ments on the wicked. 1. To work shame in them.
• * 1.11

  2 To work amendment in others.