Divine Conduct: Or, The Mystery of Providence

p. 1Divine Conduct, OR THE MYSTERIE OF Providence: Opened in a TREATISE Upon PSAL. 57. 2. I will cry unto God most high, unto God that performeth all things for me.

THE greatness of God is a glorious, and uns◊archable Mysterie. The Lord most high is terrible; he is a great King over all the Earth, Psal. 47. 2. The condescesinon of the most high God to men is also a profound Mysterie. Though the Lord be high, yet hath he respect unto the lowly, Psal. 13 8. 6. But when both these meet together (as they do in this Scripture) they make p. 2up a matchless Mysterie. Here we find the most High God performing all things for a poor distressed creature.

It is the great support and solace of the Saints in all the distresses that befall them here, that there is a Wise Spirit sitting in all the wheels of motion, and governing the most excentrical Creatures and their most pernicious designs to blessed and happy issues. And indeed it were not worth while to live in a world 〈non-Latin alphabet〉 devoid of God and Providence.

How deeply we are concerned in this matter, will appear by that great Instance, which this Psalm presents us with.

It was composed (as the Title notes) by David prayer-wise, when he hid himself from Saul in the Cave: And is inscribed with a double Title, Altaschith Michtam of David. Altaschith refers to the scope, and Michtam to the dignity of the subject matter.

The former signifies destroy not, [Itaschith 〈◊〉 perdas, 〈◊〉 . vel 〈◊〉 Saulem; • ressit • im suos • vid qui •• citabant •• sum ut • ulem • rderet▪ vel 〈◊〉 me • •• eus. Gei •• in loc. • ichtam • 〈◊〉 aureum vel aureolum earmen • 〈 in non-Latin alphabet 〉 (i. e.) aurum optimum; 〈◊〉 psalmus hic precJosus est instar auri. Bu. gensis.] or let there be no slaughter, and may either refer to Saul, concerning whom he gave charge to his servants not to destroy him; or rather, it hath reference to God, to whom in this great exigence he poured out his soul in this pathetical ejaculation, Altaschith destroy not.

The later Title Michtam signi◊ies a golden ornament, and so is suited to the choice and excellent matter of the Psalm, which much more deserves such a Title, than Pythagoras his golden Verses did.

p. 3Three things are remarkable in the former part of the Psalm. Viz. (1) His extream danger. (2) His earnest address to God in that extremity. (3) The Arguments he pleads with God in that address.

His extream danger, expressed both in the Title, and body of the Psalm. The Title tells us, this Psalm was composed by him when he hid himself from Saul in the Cave. This Cave was in the Wilderness of Engedi among the broken Rocks where the wild Goats inhabited, [C • m aut • locum in quo lateb 〈◊〉 esse ab 〈◊〉 ercitu S • lis vide • nec jam ullum 〈…〉 , quo • antease • per in si • libus perculis ferat: n • q • oque a d • um co • git. M • rus in] an obscure and desolate hole; yet even thither the Envy of Saul pursued him, I Sam. 24. 1, 2. And now he that had been so long hunted as a Partridge upon the Mountains, seems to be enclosed in the net; for the place was begirt with his Enemies, and having in this place no out-let another way, and Saul himself entring into the mouth of this Cave, in the sides and creeks whereof he and his men lay hid, and saw him; judge to how great an extremity, and to what a desperate state things were now brought: Well might he say, as it is ver. 4. My soul is among Lyons, and I lye even among them that are set on fire. What hope now remained? What but immediate destruction could be expected?

Yet this frights him not out of his ◊aith and duty, but betwixt the Jaws of death he prays, and earnestly addresses himself to God for mercy, v. 1. Be merciful to me, O God, be merciful unto me. This excellent Psalm was composed by him, when there was enough to discompose the best man in the world. The repetition notes both the extremity of the danger, and the ardency of the Supplicant. Mercy, Mercy! nothing but Mercy, and that exerting it self in an extraordinay way, can now save him from ◊ine▪

p. 4The Arguments he pleads for obtaining mercy in this distress, are very considerable.

(1.) He pleads his reliance upon God, as an Argument to move mercy. Be merciful to me, O God, be merciful unto me, for my soul trusteth in thee; yea in the shadow of thy wings will I make my refuge, until these calamitJes be overpast, v. 1. This his trust and dependance on God, though it be not Argumentative in respect of the dignity of the Act; yet it is so in respect, both of the nature of the Object, a compassionate God, who will not expose any that take shelter under his wings; and in respect of the Promise, whereby protection is assured to them that fly to him for sanctuary, Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Thus he encourages himself from the consideration of that God, to whom he betakes himself.

p. 4(2.) He pleads former experiences of his help in past distresses, as an Argument encouraging hope under the present strait, ver. 2. I will cry unto God most high, unto God that performeth all things for me.

In which words I shall consider two things,

1. The Duty resolved upon,

2. The Encouragement to that resolution.

The duty resolved upon; I will cry unto God. Crying unto God, is an expression that doth not only denote Prayer, but intense and fervent prayer. To cry, is to pray in an holy passion; and such are usually speeding prayers, Psalm 18. 6. and Heb. 5. 7.