They onely consult to cast him down from his excellency 5. Not truth and light but darknesse error falshood and deceit is the pleasure of the wicked They delight in lies 6. When the wicked do minde their worst against the godly then will they speak fairest words unto them to see whether by falshood or force they can prevail most to draw them off their good course they blesse with their mouth but they curse inwardly Ver. 5. My soul wait thou onely upon God for my expectation is from him 6. He onely is my rock and my salvation he is my defence I shall not be moved 7. In God is mâ—… salvation and my glory the rock of my strength and my refuge is in God In the third place he strengtheneth his faith and his hope that he may be able to endure trouble till the sin of the wicked be ripe and their judgement be executed Whence learn 1. Our resolution patiently to keep silence in waiting on God and our putting oâ—… resolution to practice do differ our practising is so short of our resolution that we had need to be stirred up and to stiâ—…re uâ—… our selves to our duty And as Satan is still moving new pertuâ—…bations so have we need of and must study to have new confirmations My soul wait thou onely upon God 2. They that do expect their help from â—…od must not expect help from any other art no not when thâ—…y shall use all means lawful for thâ—…it delivery but the successe must be without haste making patiently waited for from God alone Wait thou onely on God for my â—…xpectation is from him 3 The grounds of confidence are able to abide new asâ—…aults and must be brought forth and averred so oâ—…t as they aâ—…e opposed for he eunto the new stirrings of the same tentations he opposeth this over gain He only it my rock he is my defence and my salvation And whâ—…eas he â—…aid before I shall not greatly be moved nâ—…w he saith more confidently I shall not be moved anâ—… yet more he riumphs in the Lord he is my salvation and glory whicâ—… he speaketh in regard of hope to have all good which he neâ—…ed And lastly in regard or supply in whatsoever wants and deliveâ—…y from all evill he saith He is the rock of my strength and my refuge is in God and so his faiâ—…h doth setâ—…e it 〈◊〉 and tentations are overcome Ver. 8. Trust in him at all times ye people poure out your heart before him God is a refuge for us Selah 9. Surely men of low degree are vanity and men of high degree are a lie to be laid in the balance they arâ—… altogether lighter then vanity In the fourth place he exhorteth all men to place confidence upon God partly because God is able to give deliverance as a place of refuge and partly because men whether great or small few or many cannot but deceive and disappoint the man that trusteth in them Whence learn 1. The duty of the comforted and victorious believers is to communi are the fruit of their experience for stâ—…gthening their bâ—…ethren and edification of others as their calling permitteth them as David doth here Trust in him at all times ye people 2. Whatsoever condition how hard soever we fall into the gâ—…ace of God and grounds of confidence in God must not be lost but alwayes made use of Trust in him at all times 3. As a guilâ—…y conscience hâ—…avy trouble misbeliefe and suspicion of Gods good will do lock up the heart in sorrow so any measure of faith in God going to him by prayer doth ease the heart and layeth the burden of grief down before the Lord ye people poure out your heart before him God is a refuge to us 5. The way to place our confidence in God is to lift our confidence off all creatures and in special off men of superior or inferior ranks and the way to lift our confidence off the creature is to conâ—…der the inability of men to help us except God make them do it and that without God they are nothing worth to us men of low degree are vanity 6. Whosoever do trust on men higher or lower are suâ—…e to be deceived of their expectation and of whatsoever mans help can promise and if we will not be deceived the voice of God and experience of his Saints may give us certainty of the truth of the doctâ—…ine for out of experience David saith Surely râ—…en of low degree are vanity c. 7. Carnal confidence is not onely unable to help a man when he hath most need but also bringeth damage unto him and makes him to finde God in his jealousieâ—… an adversary and just Judge to plague and to curse him and so if the matter be well weighed creature-help and creature-comfort when it is relied upon is worse then no help Being laid in the balance they are altogether lighter then vanity Ver. 10. Trust not in oppression become not vain in robbery if riches increase set not your heart upon them 11. God hath spoken once twice have I heard this that power belongeth unto God 12 Also unto thee O Lord belongeth mercy for thou renderest to every man according to his work The other part of the exhortation doth forbid to trust in oppression or riches or power or greatnesse of place because God disposeth of all things is he pleaseth shewing mercy to such as do trust in him and rendering to every man according to his work Whence learn 1. There aâ—…e many more idols then one to draw away a mans heart from God so when trusting in men of high degree and low degree is cast down then oppression robbery riches stand up and take Gods room in the heaâ—…t as here we see 2. It is more hard to divert a man from confidence in himselfe and what is in his own power then to draw him from confidence in men of bigheâ—… or lower degree Therefore after câ—…sting down of carnal coâ—…fidence in men high or low he 〈◊〉 confidence in whatsoever a man is able to do by himselfe as might and riches â—…nd 〈◊〉 of high placâ—… Trust not in oppression if riches increase c. 3. Whâ—…soever is confidenâ—… by his own strength and might to 〈◊〉 his businesse against any man and to do his adversaâ—…y two wrongs for one shall findâ—… himselfe to have disobeyed Gâ—…d and to â—…ve been pronâ—… iâ—… a matter of noâ—…hing Trust not in oppression become not vain in robbery 4. It may stand with godlinesse and trusting in God to be rich but not to hâ—…ve our heart set upon riches eiâ—…her to gather or keep them either to rejoyce in them or to be proud becâ—…use of them If riches increase set not thy heart thereon 5. Nâ—…hing is able to settle mans confidence in God and to keep his hâ—…art from idâ—…ls or carnal confidence in creatures or to bear in upon others this two fold duty save the powerful impâ—…ession of the 〈◊〉 Word of God
in his particular calling him elâ—… King now when he was a baniâ—…ed man in the wildernesse of Iudah The King shall rejoyce saith he 2. The tâ—…ue ground of a beleevers joy is not the gift he receiveth from God how great soever it may be but the good will of the giver even God himself The King shall rejoyce in God 3 Every true worshipper of â—…od whose property is tâ—…uly to feare the tâ—…ue God and the cogniâ—…ance of whose sinâ—…y is his on ciencâ—… king of an oath shall have matter oâ—… gloâ—…iation after while pâ—…nt suffering in time of trial Every one that sweareth â—…y himâ—… all glory 4. The born-down righteousnesse of hâ—…dly aâ—…o their cause by the lies slanders and calumâ—…ies oâ—… the wicked shall be brought to light in due time and the wicked mâ—…e ash med of their lies The mouth of them that speak lies shall be stopped PSAL. LXIV To the chief Musician A Psalme of David THis Psalme hath two parts In the former is Davids heavy complaint unto God against his deadly enemies laid forth before God in sundry particular evidences of their malice ver 1 2 3 4 5 6. And in the latter part is the Lords comfortable answer unto him by giving him assurance of Gods judgement coming on them to their own and others astonishment and to the comfort of the godly ver 7. 8 9 10. Ver. 1. Heare my voice O God in my prayer preserve my life from feare of the enemy 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of iniquity In his prayer he requesteth first in general for delivery of his life from the secret plotting and oftenpractising of his enemies against him Whence learn 1. Present danger is able to force out cryes to God and such earnest prayers poured out in extreme necessity shall not want an answer â—…eare my voice O God in my prayer 2. The danger cannot be so great wherein help may not be had from God he is so near to a supplicant so powerful and so ready to save the man who hath made God â—…is eâ—…ge Preserve my life from feare of the enemy 3 God can so overrule and outwit the devices of our enemies that they shâ—…ll either not light upon the meane whereby they might overtake us or shall make them misse of their intent in case theiâ—… device be probable Hide me from the secret counsel of the wicked 4. What the wicked cannot do against the righteous by craft they will pursue with open violence but God as he is wiser in counsel and able to be fool them so is he stâ—…onger in power and able to break them Hide me from their insurrection 5. That we may have the greater confidence to be delivered from our enemies we had need to be sure we are in a good cause and that our adversaries have a wrong cause Hide me from the workers of iniquity Ver. 3. Who whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 5. They encourage themselves in an evil matter they commune of laying snares privily they say Who shall see them 6. They search out iniquities they accomplish a diligent search both the inward thought of every one of them and the heart is deep Here he complaineth of his enemies and layeth forth several degrees of their desperate wickednesse before God as so many arguments to strengthen his saith and hope for delivery from them Whence learne 1. The benefit of a good cause and of a good conscience appeaâ—…eth bâ—…st in a strait when nothing can help a man against his enemies save God alone as here appeareth in Davids case 2. Calumnies and slanders against the godly are very cruel weapons for not only hurt they the estimation of their good cauâ—…e and personal good behaviour but also do stirre up all men to take their lives They whet their tongue as a sword and bend bend their bows to shoot their arrows bitter words 3. There is no fear against a privy slander a man is wounded ere he is aware and no mans innocency or integrity of life can be a guard against the shot of a calumniators tongue they shoot in secret at the perfect suddenly do they shoot at him 4. Because only God can heal the wound of a slander and sustaine the man in the conscience of his good cause and carriage till he clear him the righteous must content himself to referre the matter to God as David doth here 5. Gâ—…dlesse men are dangerous enemies for they fear not God and so have no powerful restraint within them from doing any mischief and the more they sinne they take the greater boldnesse to sinne more they encourage themselves in an evil atter 6. The wit and wickednesse which is wiâ—…hin themselves will not suffice their devillish intention therefore they seek all help they can finde from without They commune of laying snares privily 7. They seek how they may overtake the mans person after they have killed his good name and cause with calumnies and bitter aspersions Yea Satan so blindeth them that they neither look to God the avenger of such plots and practises nor do they consider that God seeth them and they think their pretences before men are so thick 〈◊〉 covering that no man can see through them They say Who shall see them 8. If there hath been any slander of the upright mans misdemeanour in any former time which for the falshood of it is evanished they make search after it to waken it up again and if there be any possibility to devise new inventions with any probability they go about it busily yea they search hell it self to finde out how to bring a mischief upon the upright They search out iniquities they accomplish a diligent search 9. Last of all their wickednesse is unsearchable the uncontrolled bent of their wicked wit and will assisted with what Satan can suggest furnish and stirre up all is imployed and it is hard to say whether their wit or will be most wicked and do draw nearest to hell but it is sure to say of both Both the thoughts of every one of them and the heart is deep Ver. 7. But God shall shoot at them with an arrow suddenly shall they be wounded 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing 10 The righteous shall be glad in the LORD and shall trust in him and all the upright in heart shall glory In the latter part of the Psalm is set down his prayer and confidence of justice to be executed against his enemies and mercy to be shewn to him and to all the godly Whence learn 1. The godly want not a friend to
yet will they be forced to feign submission unto him Through the greatnesse of thy power shall thy enemies submit themselves to them 5. Over and above what is already accomplished of this prophecie concerning the conversion of the Gentiles a higher measure is yet to be expected in the bringing in of that number of them which the Scripture calleth the fulnesse of the Gentiles and the making all the Kingdomes of the earth to become the Lords and his Sonne Christs for this word in a greater measure then yet is come to passe must be fulfilled All the earth shall worship thee they shall sing unto thee they shall sing unto thy Name Which word doth import the revealing of the glad tidings of Jesus Christ unto them and their joyful acceptation of the Gospel and glorifying of God for it 6. As it is the Lords glory to have many praising him so should it be the joy of all that love him now to foresee the successe of Christs Kingdome as well as it was of old when it was the Churches song All the earth shall worship thee Ver. 5. Come let us see the works of God he is terrible in his doing toward the children of men 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah He pointeth out in special the Lords works already wrought for his people Whence learn 1. Albeit the Lord doth work for the delivery of the Church and his own glory yet men are so carelesse to observe his works that they can neither make use thereof for their own profit nor for Gods praise so that there is much need to stirre up our dulnesse to observe them and make right use thereof Come and see the works of God 2. Whosoever do observe the works of God which he hath wrought for his people they shall be forced to fear and admire his wonderful Acts for them and his respect unto them He is terrible in his doing toward the children of men 3. The work of redemption of his Church out of Egypt is a work one for all worthy to be made use of to the end of the world and sufficient to shew that if need be God will invert the course of nature for the good of his people and for their delivery out of difficulties He turned the sea into dry land 4. As the Lord will work wonders for the delivery of his people out of misery so will he work wonders for performing of promises to them and for bringing them to the possession of what he hath given them right unto for the drying of the river Iordan that his people might go in to possesse the promised land was a pawn and evidence of this his purpose for all time coming They went through the flood on foot 5. As all the people of God are one body and that which is done in one age to one generation doth concern all and every one to make use of it in their generation so every one in after-ages should reckon themselves one body with the Lords people in former ages and make use of Gods dealing with them as if they had been present then with them as here the Church in the Psalmists time joyneth it selfe with the Church in Ioshuahs time rejoycing in God with them at their entring into Canaan There did we rejoyce in him say they 6. Whatsoever the Lord hath done for his people in any time by-past he is able and ready to do the like for his people in any time to come He ruleth by his pouer for ever and for this cause his former Acts are perpetual evidences and pledges of like Acts to be done hereafter as need is 7. Nothing is done in any place which the Lord is not witnesse unto no plot or motion against his people which he seeth not His eyes behold the Nations 8. Albeit there will be from time to time a generation who will not submit themselves to this sovereign Ruler but will stand out against him and maligne his Church yet shall they not long prosper nor have cause of gloriation in their rebellion Let not the rebellious exalt themselves ver 8. O blesse our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to be moved 10. For thou O God hast proved us thou hast tried us as silver is tried 11. Thou broughtest us into the net thou layedst affliction upon our loines 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place In the second part of the Psalm the Psalmist exhorts the Church in his time to praise God for preserving them from extirpation in the time of their fiery trial and sore affliction under the tyranny and oppression of their enemies Whence learn 1. The Lords people in every age besides all the reasons they have to praise God for his former works want not their own particular reasons for his care providence and kindnesse to themselves in their own time to stirre up one another to blesse his Majesty O blesse our God ye people 2. It is the Churches proper priviledge and her glory above all other incorporations and societies beside to have special interest in God as her own O blesse our God 3. It is not sufficient that the Lords people acknowledge inwardly the mercies of God to themselves but it is their duty in an orderly way to bring others on to the knowledge of God and to shew to others how praise-worthy he is make the voice of his praise to be heard 4. Albeit the Lord takes many things away from his people when he is pleased to exercise them yet he keeps life in their soul some sweet communion of spirit between himself and them and doth not suffer all his people to be extirpate and rooted out from the earth Which boldeth our soul in life 5. It is great mercy to be kept from desperate courses in the time of sad calamities and to be supported under burdens that we sink not and to be prevented from denying of God or of his truth in time of persecution He suffereth not our feet to be moved 6. One end of the troubles of the Church among others is the trial of the graces of his people and purging them from their corruptions for which cause the Lord useth to bring on one trouble after another as mettal is put in the fire oftner then once For thou O God hast proved us thou hast tried 〈◊〉 as silver is tried 7. When God doth bring his Church into trial there is no escaping we must look for affliction and not dream of declining it by our own wit or skill Thou broughtest us into the net thou layedst affliction upon our â—…ines 8. It is wisdome
and justice and goodnesse in God to make his people know some time whether his service or mens service be most easie Thou hast caused men to ride over our heads 9. When Gods service and mens service are compared the service of men is a beastly bondage in comparison for the enemies of the Church will abuse Gods people like beasts when they fall under their power Thou hast made men ride over our heads 10. There is no sort of affliction nor extremity of affliction from which the godly may secure themselves after the time of their entring into their trials till Gods time come wherein their triall is to end We went through fire and through waters 11. After troubles and trials the Lord giveth ever an event and a gracious delivery to his own which bringeth as much comfort with it as their triall had grief in it But thou broughtest us out into a wealthy place Ver. 13. I will go into thy house with burnt-offerings I will pay thee my voweâ—… 14. Whichmy lips have uttered and my mouth hath spoken when I was in trouble 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullocks with goats Selah In the third and last part of the Psalme the Psalmist sheweth forth his thankfulnesse for the favours shewed to himselfe in particular and first he promiseth to acknowledge his obligation to God in the place of publick worship as the Lord had required in the ceremonial law ver 13 14 15. Secondly he declareth his particular experience of Gods mercy testifying his hearing of his prayer by his acceptance of it ver 18 19. And last of all he blesseth the Lord for the gracious answer of his prayer ver 20. From the promise which he maketh of publick acknowledgement of the mercy according to the prescript of the Lords appointment Learn 1. In common favours and deliveries granted to the visible Church each true member have their own special mercies bestowed upon them beside the common for which in particular and for the common mercies also they ought publickly to be thankful as the Psalmist is here saying I will go into thy house with burnt-offerings 2. As it is a token of lively faith in desperate troubles to trust in God and to hope for his deliverance and to promise him praise before the delivery come so is it a token of an upright heart to be as willing to perform promises after the benefit received as it was ready to make promises before the benefit received I will pay thee my vowes which my lips have uttered and my mouth hath spoken when I was in trouble 3. As our persons and best service are polluted except they be cleansed by the sacrifice of Christ so in our approaches unto God we should acknowledge the sinfulnesse of our persons and performances and the need we stand in of Christs mediation and the riches of grace bestowed upon us through him who perfumeth our persons and prayers and praises as was shadowed forth in the ceremonies of the law for this was the Prophets meaning when he said I will offer unto thee burnt-sacrifices of fatlings with the incense of rams I will offer bullucks with goats which were appointed in the law to be offered partly for sin and partly by way of thanksgiving Ver. 16. Come and hear all ye that fear God and I will declare what he hath done for my soule 17. I cried unto him with my mouth and he was extolled with my tongue From his declaration of his lately felt experience of Gods mercy to him Learn 1. A spiritual man as he will not neglect outward rites of commanded publick worship so will he not rest on them but will go about the real glorifying of God before others as the Psalmist doth here Come and hear what the Lord hath done for my soul. 2. The true disciples of Gods grace who can best discern of Gods works and of the experience of others and who will be most ready to praise God with us are those that fear God Come and hear all ye that fear God I will declare what he hath done for my soul. 3. It is no lesse needful for the glorifying of God and edification of others to make the way of our coming by a benefit manifest to others that it was by the use of holy ordinances then to make mention of the benefit it selfe I cried â—…nto him saith he that is I was instant in prayer for the benefit 4. There are cases wherein the uttering of words in prayer do serve much not only for our own up-stirring and fixing of our mindes and for others edification but also concerneth Gods glory on whom we professe dependance and in whom we acknowledge power and goodnesse to dwell And he was extolled with my tongue Ver. 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer From the clearing of his sincerity in prayer Learn 1. Sincerlâ—…y of heart should be joyned with the supplication of the mouth and with selfe examination that we may be sure we pray sincerely for If I regard iniquity in my heart imports so much in the Psalmists practice 2. He is an upright man in Gods accompt who doth not entertain affection to any known sin but doth oppose it sincerely in Gods sight for this the Psalmist bringeth for the proof of his sincerity that he did not regard sin in his heart 3. Those onely are the sâ—…nners whose prayer God will not hear who live in the love of known sins and pray for having satisfaction to their corrupt lusts If I regard iniquity in my heart the Lord will not hear me 4. The lawful prayer of the upright heart shall be granted in substance and it may be just aâ—… it was desired which as it is no small mercy so should it be well marked as the return of our prayer But verily God hath heard me he hath attended to the voice of my supplication Ver. 20. Blessed be God which hath not turned away my prayer nor his mercy from me Her closeth with thanksgiving for this particular experience as an evidence of the running of the fountain of Gods mercy toward him Whence learn 1. As it is no small mercy that our prayers are not rejected of God albeit he should delay to answer us for a long time so when he delayeth not to answer us the mercy is the greater and ought to be acknowledged in both respects Blessed be God which hath not turned away my prayer 2. Thâ—… gracious answer of an upright supplication evidenceth ready accesse prepared yet moâ—…e for the supplicant to the fountain oâ—… Gods mercy and this is yet more mercy He hath not turned away my prayer nor his mercy from me PSAL. LXVII To the chief Mufician on Neginoth A Psâ—…lm or song THis Psalm is a prophetical prayer for a blessing upon the Church of
mercy to them that he may have the more glory thanks for his work I will magnifie him with thanksgiving 3. Moral worship offered in Spirit and truth in the meanest degree of sincerity is more acceptable to God then the most pompous ceremonial service which can be done to him without Spirit and truth This also shall please the Lord better then an oxe and bullock that hath bornes and hooses that is which is perfect and wanteth nothing in the external part of commanded service 4. That which we know shall be most acceptable to God we ought to study and follow that most that we may walk before God unto all well-pleasing in special to praise him in affliction and to praise him from a contrite spirit This also shall please the Lord better then c. Ver. 32. The humble shall see this and be glad and your hearts shall live that seek God 33. For the Lord heareth the poor and despiseth not his prisoners From the third evidence of the victory of his faith in the prophecy of the fruits of his sufferings mainly as he was a type of Christ who here is most intended Learn 1. The exercise of the Saints set down in Scripture and namely the exercise of David and of Christ represented by him was foretold that it should be of great use to the Church of God in after-times as now we see it in effect The humble shall see this and be glad 2. The humble soul is most capable of divine knowledge and comfort The humble shall see this 3. The escape of our Lord Jesus out of his sufferings for us and the escape of his afflicted children out of their sufferings through faith in him is a matter of instruction comfort and joy to every humbled beleever The humble shall see this and be glad 4. As such who are pure in spirit and truly humbled do live upon Gods almes and are daily at his doores for relief of their necessities and for communion with his gracious goodnesse so shall they thrive well in this trade Your heart shall live that seek God 5. The Lordâ—… children have a life beyond the children of men which is able to quicken them in their deepest troubles and to make them blessed in their delivery out of troubles a life moral and spiritual whereby their conscience is comforted Your heart shall live that seek God 6. The right way for the godly afflicted to have the benefit of the troubles and events which Christ and his followers have had experience of is to comfort themselves in hope of the like event and successe in seeking God as they did The humble shall see this and be glad and your heart shall live that seek God 7. As the Lords poor men are much in prayer so shall they be rich in good answers For the Lord heareth the poor 8. Whoever in defence of any point of Gods truth are put to trouble either in body or minde by men or Satan or both they are all sufferers for God they are all prisoners who howsoever they be misregarded by men shall be of much price in Gods eyes He despiseth not his prisoners Ver. 34. Let the heaven and earth praise him the seas and every thing that moveth therein 35. For God will save Sion and will build the Cities of Iudah that they may dwell there and have it in possession 36. The seed also of his servants shall inherit it and they that love his Name shall dwell therein From the last evidence of the victory of faith set down in a prophetical thanksgiving for the foreseen mercies which were to come to the Church by Christs procurement and specially to the Jewes Learne 1. Large sense of troubles maketh way for large observation and sense answerable of mercies The evil of deepest afflictions the Lord can recompense with highest consolation as the beginning and ending of this Psalm giveth evidence 2. The soul that seeth the mercy of God toward it self doth see also the mercy of God upon the same grounds to all others his people in Sion his Church in every place and time and he seeth the benefits of Christs sufferings to be matter of praise unto God able to fill the whole world and he seeth his own insufficiency for the praising of God also and that all the creatures are all few enough when they all concurre in this Song Let the heaven and the earth praise him and the seas and every thing that moveth therein 3. Whatsoever condition of Gods people can be represented by the various condition motion settlement or commotion of heaven earth and seas and things therein cannot but furnish matter of joyful praise to God and come up to contribute to Gods praises Let the heaven and earth the seas and every thing that moveth therein praise him 4. Every delivery of every beleever and above all the delivery of Christ as man from his expiâ—…tory sufferings is earnests and pledges of the delivery of the Church militant out of all its troubles For God will save Sion saith the Psalmist being now delivered out of his trouble 5. As the Lord will ever maintain his Church his Sion and his Iudah so hath he a purpose to give a special evidence of this his care among the Jewes how farre soever they may at some times be from all appearance of his respect to them for in the promise he keepeth in expressely the Name of Iudah He will build the Cities of Iudah 6. What outward testimonies of Gods respect to the Jewes for Christs sake shall be given unto them after the destruction of their Cities here presupposed we must leave it to God to be in due time by his own works interpreted and to be made out according to what here is said That the Cities of Judah shall be builded that they may dwell there and have it to wit the promised land in possession the seed also of his servants shall inherit it and they that love his Name shall dwell therein Only let us observe that the duty of the true Citizens of the Church is to transmit true Religion to their posterity and that this is the best and only way to transmit also the blessing of God and the constant possession thereof unto them The seed also of his servants shall inherit it and they that love his Name c. PSAL. LXX To the chief Musician A Psalme of David to bring to remembrance THis Psalm is almost one in words with the latter end of Psalm 40. wherein David being in present danger of his life by his enemies prayeth first for speedy delivery ver 1. next for shameful disappointment to his enemies ver 2 3. and thirdly for a comfortable life to all the godly ver 4. from which condition albeit he himself was very farre for the present yet he professeth he doth relie on God by faith and prayeth for a timous delivery ver 5. From the Inscription Learn 1. Our most notable dangers and deliveries should most
like and to teach patience and furnish consolation to those who are under such exercises for here is one of the Saints telling us 1. That his own trouble in this kinde was so pressing as it made him cry 2. And shewing the course he took He cried to God and did put the whole powers of soul and body to a bensal in his seeking of God I cried to God with my voice And 3. That he saw there was no remedy for this evil save God above to whom he made his addresse with resolution to hold unto God only Even unto God with my voice I cried And 4. Thâ—…t at length he did prevaile and receive his request graciously granted unto him And he gave eare to me and so he was relieved Ver. 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah 4. Thou holdest mine eyes waking I am so troubled that I cannot speak He declareth this his sad exercise more specially and first how great his trouble was Whence learn 1. The fearing and feeling of the sense of Gods wrath and displeasure is of all troubles the chief and doth challenge to it selâ—… most deservedly the name of trouble or straitening affliction as if the Psalmist had never known any trouble in câ—…mparison of this 2. Albeit the sense of Gods wrath and displeasure while it doth last doth seem a sort of eternity as Shall I never be remembred and such like expressions do declare yet when the trouble is gone it is counted but a short time but a day In the day of my trouble saith he now being relieved 3. As in this trouble most of any Gods face or comfortable presence is withdrawn so nothing in this case can content a godly soul till he finde the Lord reconciled and his gracious facâ—… to shine again toward him In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all but some earthly comfort or but take an essay what they can have by calling on God they will not make it their work to seek him 4. The sense of wrath giveth a sore wound unto a mans spirit like to a wound in the body which is like to bleed unto death My sore ran in the night 5. Trouble of conscience as it is like a deadly wound so is it also like a filthy boile venting rotten issue for many are the sins which the conscience doth cast up in this case which do cause pain and loathing to look upon My sore or my plague my stroke by a hand ran in the night 6. There is no healing of this wound no easing of this sore no cleansing of the conscience no quieting of a mans spirit till God whom the soul seeketh shew himself Physician the evil continueth still and groweth My sore ran in the night and ceased not 7. Where misery seemeth remedilesse there the sad soul fitteth it selfe to endlesse sorrow and as it is hopelesse of relief so it is heartlesse to seek comfort yea what earthly comforts are offered for the reliefe of a spiritual wound are but a burden to a broken spirit My soule refased to be comforted Nothing can satisfy a soul which is sensible of Gods displeasure save the sense of Gods favour 8. A troubled spirit hath many thoughts for it runs out in meditation calleth for the records of the memory but can finde nothing to fixe upon save God himselfe I remembred God 9. It is possible that the matter of most comfort at some time may give no ease the sweet promises of grace when a soul is not able to apply them yea the thought of God himselfe and his goodnesse may augment grief when the conscience doth present his abused savours as the câ—…use of Gods present felt wrath I remembred God and was troubled 10. Lamentation and complaints when vented and not eased with following comfort do but double the grief I complained and my spirit was overwhelmed 11. Redoubled thoughts of a perplexed soule do cast it over in a confusion and a sort of swound I complained and my spirit was overwhelmed 12. A wounded spirit is able to bereave a man of the nights rest and affect the body with a share of its miserable condition Thou holdest mine eyes waking 13. When a soul could possibly de sire to case its grief with a little forgetting of it and seek a sleep when the body is now weary it may fall out that even thus much ease may be refused to a Saint for a time which must be looked on as Gods hand for the further exercise of the Lords sick childe Thou holdest mine eyes waking 14. Trouble not lenified not mitigated groweth to such a height as it stops the use of natural powers I am so troubled that I cannot speak The sorrowes of a soul sensible of Gods wrath are unspeakable neither can the tongue utter them nor the minde endite to the tongue what it feeleth Ver. 5. I have considered the dayes of old the yeers of ancient times 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search 7. Will the Lord cast off for ever and will he be favourable no more 8. Is his mercy clean gone for ever and doth his promise faile for evermore 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah In the second place he setteth down his wrestling and how after he was overwhelmed he fell again about the using of all means to be relieved considering the Lords work of old with others his children and his own experience and what could be the cause of the change ver 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own might help him ver 7 8 9. Whence learn 1. Were our case never so desperate yet must we not give over but gather strength after swouning and use all meanes of â—…elief as the Psalmist here doth 2. It is one chief means of comforting a troubled sinner and of strengthening the faith of a weak wrestler to cast an eye upon the Lords manner of dealing with his Saints mentioned in Scripâ—…ure as the â—…salmist did who had the books of Moses and Iob at least to make use of I have considered the dayes of old and the yeares of ancient times 5. It is also a good means for gathering strength and comfort for a soul under the sense of wâ—…ath to call to minde his own experiences of deliveries and consolations received after trouble and his own observations made upon his own experiences I call to remembrance my song in the night 4. It is a third holy meanes for deliverance from the straits of a troubled conscience to search our wayes and to seek out diligently what cause in us we can finde
before was converted 9. Then is the heart united and fixed when the fear of God doth rule it that is when after it is informed of Gods will it feareth to omit what he commandeth and to do what he forbiddeth Unite my heart to feare thy Name Ver. 12. I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Here David hopeth to be heard and promiseth praise to God both for his by-past and also for his fore-seene deliverance flowing from the greatnesse of Gods mercy to him Whence learn 1. He who prayeth according to Gods will may promise to himself satisfaction and unto God thanks for granting his requests I will praise thee O Lord my God 2. The thanksgiving of the godly especially when the heart is enlarged is very hearty joyned with great delight and constant purpose of glorifying of God constantly I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore 3. When a man seeth his sinnes great his deserving great his danger and delivery great he must also see Gods mercy toward him great and his obligation to thanksgiving great I will glorifie thy Name for evermore for great 〈◊〉 thy mercy toward me 4. Preventing mercy keeping us from the evill we were in danger to fall into is to be esteemed of by â—…s as delivering mercy bringing us out of the evill wherein we were lying The Lords keeping of us from falling into hell should he accounted by us no lesse mercie then if we had been 〈◊〉 〈◊〉 and had been brought back out of it by him Thou hast deâ—… 〈◊〉 my soul from the lowest hell The same may be said of 〈◊〉 particulars and when our eyes are open to see the evils 〈◊〉 which the Lord hath kept us when we were in danger of them 〈◊〉 shall be forced so to judge Ver. 14. O God the proud are risen against 〈◊〉 and the assemblies of violent men have sought afâ—… my soul and have not set thee before them 15. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth Here are other reasons of his hope to be delivered taken 〈◊〉 the pride and oppression of the godlesse enemy and from 〈◊〉 pity and compassion Whence learn 1. Proud violent cruell and godlesse men are the readiest instruments which can be found unto Satan for persecuting Gods children Such were the enemies of David a type of Christ and an example of his persecuted followers The proud are risen against me 2. Whatsoever wicked man pleaseth to make head against the godly he will readily finde multitudes to follow him The proud are risen against me and the assemblies of violent men have sought after my soul. 3. When men do reject the fear of God there is no wickednesse so great which they will not commit They have sought after my soul and have not set thee O God before thâ—… that is they neither fear thy judgements nor care for what may please thee 4. The more violent cruell prophane and ungodly our persecutors are the more hope is of Gods pity towards us as the Psalmist reasoneth But thou O Lord art a God full of compassion 5. Whatsoever objections may arise from our unworthinesse from our former sinful provocations of God and the multitude and greatnesse of our former sins to hinder our hope that God shall pity us in our affliction they are all answered and taken away by consideration of the unspeakable greatnesse of Gods goodnesse for in God is compassion he is full of compassion a God full of compassion that is infinitely compassionate and as it were affected wiâ—…h our misery he is gracious though we be unworthy he is long-suffering although we be given to strife and provocation of him and how great soever our misdeferrings have been he is plenteous in mercy and howsoever we have forfeited our interest in his promises yet he will not follow the forfeiture but will keep up our right unto his promises still he is plenteous in truth great is his faithfulnesse who keepeth promises albeit he might justly reject them Ver. 16. O turne unto me and have mercy upon me give thy strength unto thy servant and save the son of thine handmaid 17. Shew me a token for good that ther which hate me may see it and be ashamed because thou LORD hast helpen me and comforted me The seventh peâ—…ition is for strength to stand out till such a clear delivery should come to him from God as might put his enemies to confusion when they should see it Whence learn 〈◊〉 Whosoever do consider well the riches of Gods grace and goodnesse may confidently pray for a proof of it in the changing of a miserable condition into a better even when God seemeth angry and â—…erse Thou art plenteous in mercy and truth O turne unto me and have mercy upon me 2. It is no small mercy to have strength from God to subsist under troubles till the delivery come and for this strength the man empâ—…ied of self-confidence may call and should be content with supporting strength till the Lords time of deliverance come Give thy strength unto thy servent 3. The longer course the kindnesse of the Lord hath had toward us and the more relations are between God and us we may expect the more confidently for further effects and fruit of his kindnesse for our deliverance for David here reckoneth from his being born within the Covenant borne as a domestick as a childe of the Church who belonged to Gods protection and care as the son of the handmaid belonged to the care of the master of the family Save the son of thy handmaid 4. As the wicked delight to see the godly in misery that they may insult over godlinesse so the goâ—…ly desire deliverance that in their person godlinesse may not suffer nor wicked men be heartened in their insolenciâ—… Shew me a token for good that they who hate me may see it 5. The good successe and delivery of some of the Saints out of their troubles and 〈◊〉 is a good token both to themselves and to all other godly persons of a blessed event unto them from all their troubles Therefore David prayeth for it Shew me a â—…oken for good 6. As the good event of the godly from their troubles is a matter of 〈◊〉 and gloriation unto the godly so is it also the matter of shame and confusion to the wicked who do hate them Shew me a tâ—…ken for good that they who hate me may see it and be ashamed because thou Lord hast holpen me and comforted me PSAL. LXXXVII A Psalme or song for the sonnes of Korah WHen God loosed the captivity of the Jewes by Cyrus son of them did returne from Babylon the work of repuration of Church and Sâ—…ate Temple and City had
the habitation of thy throne mercy and truth shall go before thy face The ninth reason for strengthening his faith taken from the properties and attendants of GODS Kingdome is this Justice and judgemet are the supporters of his throne and mercy and truth are his officers preparing way for the LORD when he is about to do justice in favour of his people therefore I need not fear that the promise of Christs Kingdome shall faile Whence learn 1. Whatsoever oppression or desolation the Lords people may be under the unalterable tighseousnesse of GOD cannot fâ—…ile to execute justice and judgement for punishing of the oppressour and relieving of his people for Iustice and judgement are the habitation of his throne or the base whereupon his throne is setled 2. Albeit the sinnes of the Lords people might stop the way of relief coming to them or prejudice them of having any benefit from justice yet mercy and truth are ready at hand to prepare the way by pardon of their sins and performing all promises unto them Mercy and truth shall go before his face Ver. 15. Blessed is the people that know the joyful sound they shall walk O LORD in the light of thy countenance 16. In thy Name shall they rejoyce all the dâ—…y and in thy righteousnesse shall they be exalted 17. For thou art the glory of their strength and in thy favour our horne shall be exalted 18 For the Lord is our defence and the holy One of Israel is our King The tenth reason for strengthening of his faith is taken from the blessednesse of Believers in GOD whose properties and priviledges are set â—…own in order six all of them proving GODS people to be blessed Whence learn 1. Whatsoever are the afflictions of the LORDS people and in what danger and difficulty soever they be in yet are they certainly blessed Blessed is the people that know the joyful sound 2. Those are to be accounted GODS people who with a good heart joyne with others at GODS command in the worship and service of GOD Blessed is the people that know the joyful sound for the joyful sound was the sound of the silver trumpets which were blowne at the joyning in battel in their warres or for their journeys or gathering of Assemblies or intimation of solemne feasts and at the offering of the sacrifices of Israel Psal. 81. Numb 10. Ioel 2. And the knowing of this joyful sound signifieth the alacritie of Gods people to serve and obey the Lord as he in his Ordinances should warne direct and guide them 3. The properties and priviledges of Bâ—…lievers in GOD make sure proof of their blessednesse for they live in grace and favour with GOD whether they do sensibly feell it or not as their persons so also their carriage in faith and upright endeavour to please GOD are alwayes acceptable to GOD And this is the first priviledge of GODS people They shall walke O LORD in the light of thy countenance 4. Believers have matter and just cause to rejoyce in GOD for their interest in him what soever be their present condition In thy Name shall they rejoyce all the day This is another priviledge of Gods people 5. The joy of Believers is underpropped and enlarged when they consider that Gods righteousnesse which is by faith in Christ is imputed unto them and Gods righteousnesse in performing his promises is set on work for their direction encouragement reformation and defence And in thy righteousnesse shall they be exalted This is the third priviledge of Believers 6. Albeit the godly finde no power in themselves either to do or suffer no power either to defend themselves or oppose their enemies yet they want not strength either imployed for them or furnished as they need unto them by God in a glorious manner as they will see if his helping them be rightly looked upon For thou Lord saith he art the glory of their strength wherein they may glory in their weakest condition And this is the fourth priviledge of GODS people 7. The free grace and love of GOD graciously tendered to Believers is the ground of their strength comfort confidence and gloriation because it is the fountaine of all their felicity and well-spring of life to them to look unto this that they are in favour with GOD And in thy favour our horne shall be exalted And this is the fifth priviledge of the LORDS people 8. Albeit Bâ—…lievers be destitute of help from men yet they are neither left without protection nor without government because God or Christ who is God is the Churches King to protect guide and governe her for The Lord is our defence or shield and the holy One of Israel is our King the Oâ—…iginal also will bear of and to The Lord is our defence of and to the holy One of Israel is our King whereby what may be said of the typical King David and of the true King Christ considered as man may give assurance that God would be their defence and King because David ann Christ as man were Gods Kings and Kings for Gods service and honour authorized of God and devoted to him And this is the sixth priviledge of GODS people All which priviledges are so many proofes of the blessednesse of the Believers in whatsoever condition they are 9. It is wisdome for every Believer when he is about to reckon the riches of GODS people and to set forth their priviledges to make application thereof to himself in amongst the rest of that number as the example of the Psalmist here doth teach us who in the later part of this computaâ—…ion doth so In thy favour our horne shall be exalted the Lord is our defence our King Ver. 19 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oile have I anointed him In the second part of the Psalmist for the further comfort of the Church in her saddest condition and to strengthen yet more the godly in their troubles 1. He expoundeth the Covenant of Grace made with Christ represented typically by David because he must be looked upon only as the shadow but Christ as the chief party and as he in whom the reall substance is accomplished perfectly Therefore shall we speak of both as the word doth relate unto the one or unto the other or to both in severall respects And first of the circumstances of the Covenant and then of the several Articles thereof for the Psalmist marketh 1. The time of revealing of the Covenant They to wit when it pleased God to let it be known that he purposed to take a course for the comfortable governing of his Church and People 2. He observeth the way of revealing it which he sheweth to be by vision he spake to his holy servant to wit Samuel or Nathan 3 He commendeth the man who was to rule as fit
sin against the conscience in a renewed man defileth it throughly and desaceth the work of thâ—… holy Spirit openeth the flood-gate of natural corruption to the pollution of the whole frame of a holy heart openeth the way unto and strengthens the work of an evill and deluding spirit yet no principle of grace in the renewed man is able to remove this evill but the removing and remedying of it must be by the immediate work of Gods own omnipotent hand This work is no lesse then creation therefore saith he Create in mo a cleane heart and renew a right spirit within me that is it is not in my power to clear my conscience and my polluted heart or to set my perverted spirit in a right frame again but thy creating and renewing power which borroweth nothing from the creature must do it create in mo importeth this 7. Albeit a renewed soul cannot be utterly cast off from God nor be berest utterly of saving grace once bestowed on him yet if he grieve the Lords Spirit by presumptuous sinning his assurance of standing in Gods favour may be mightily brangled and he put in 〈◊〉 of losing the possession of what is behinde of the saving work of Gods Spirit in him especially when he considereth that his provocation doth deserve no lesse at Gods hand Therefore saith he Cast me not away from thy presence and take not away thy holy Spirit from me 8. Nothing is so terrible to a renewed soul which hath been sometime sensible of Gods favour and sure of the presence of his Spirit as to be shut out from Gods favour and sever'd from the communion of his Spirit as this prayer testiâ—…ieth Cast me not away c. 9 As a beleever may come to assurance of his own salvation and when he keepeth a good conscience may sweeâ—…y rejoyce therein so when he seeth that the pleasure of sin hath marred this joy unto him he cannot rest nor be quiet till he recover the assurance he had and his wonted joy be joyned therewith restore unto me the joy of thy salvation 10. The godly by their fall should learn sensibly to acknowledge their own weaknesse and their need of the supporting strength of Gods Spirit and to account the hands of Gods Spirit keeping them in order and in Gods obedience to be their only freedome Therefore David after prayer to have the joy of Gods salvation restored unto him 〈◊〉 lost he should lose it again if he were left to himself doth 〈◊〉 another prayer Upâ—… me with thy free Spirit 11. As the end of seeking merâ—…y to our selves should be this that we may be 〈◊〉 to be instruments of glorifying God and saving of others so the sensible feeling of mercy which is sought after doth greatly encourage a man to the work Then will I teach transgressours thy wayes Then that is when the joy of Gods salvation is restored to me and I confirmed somewhat in the grace of God 12. As the way which God keepeth in manifesting his justice against transgressours and his mercy to self-condemned sinners flying to him in Christ is not known by nature to sinners so long as they go on in their evil course or before they be effectually taught to know both so none is so â—…it to teach and perswade them of this mystery as they who by frequent experience are acquainted with the wayes of God Then will I teach transgessoâ—…rs thy wayes 13. The communicating the knowledge and experience of Gods justice and mercy according to every mans place and calling is a good means of converting of others who know no such thing I will teach others thy wayes and sinners shall be converted unto thee Ver. 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse He prayeth the fourth time for remission of sin and namely of that fearful and bloody transgression in the matter of Urâ—… which now did most trouble his conscience Whence learn 1. As the conscience doth passe upon particulars in the midst of confused challenges for multitudes of sins so doth it presse some particulars more eagerly then other some according as it is set on work as here the guiltinesse in the matter of Bathsâ—… and Uriah presseth David deliver me from blood-guiltinesse 2. Though sin seeme pleasant at the beginning yet at length it is found a devouring enemy from which none can deliver a soul save God alone Deliver me from blood-guiltinesse O God 3 Upon the general grounds of the Covenant of Grace made with us for salvation through Christ must a soul seek to have particular mercies Deliver me thou God of my salvation 4. The righteousnesse of God which standeth in the remission of sin and imputation of Christs obedience unto us through faith according to Gods promise is the matter of our joy and song of praise to God which song a soul being in thraldome by self guiltinesse can hardly sing but after the intimation of pardon will sing 〈◊〉 chearfully Deliver me from blood-guiltinesse then shall my tongue sing aloud of thy righteousnesse Ver. 15. O Lord open thou my lips and my mouth shall shew forth thy praise 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offering 17. The sacrifices of God are a broken spirit a broken and contrite heart O God thou will not despise He pursueth this fourth petition for remission of sin with 〈◊〉 request for enlarging of his heart and furnishing him with mâ—…te and ability for praising of God Wherein he sincerely renounceth all confidence in external ceremonies of the Law oâ—… in any thing else which he could performe Whence learn 1. Howsoever proud spirits think that they can do any thing they please in Gods service yet a humbled soul under exercise knoweth that it is God that giveth both to will and to do of his good pleasure such a man knoweth that the habit of grace is a gift and the bringing forth of the habit to exercise is another gift he knoweth that when one hath gotten grace to will to praise God he must have grace to put this will to act effectually This the Psalmist doth acknowledge and prayeth open thou my lips and my tongue shall show forth thy praise 3. Whatsoever holy ordinances and outward services God doth prescribe to his Church they are not required for satisfaction of his justice nor are they the maine thing he is pleased with but they are meanes onely to lead men to himself in Christ in whom onely justice findeth satisfaction and man findeth strength to go about the worship that so God himself may have all the praise of our services Therefore David giveth it for a reason of his former petition for thou desirest not or thou hast not pleasure in sacrifice 4. That which God aimeth at we should most intend and what he is well pleased with we should most endewâ—… Thou desirest not sacrifice else would I give it
his fixed purpoâ—…e to praise the Lord for his delivery Whence learn 1. Renewed sense of Gods favour and fresh experience of his mercy towards his children and of his justice against his and their enemies doth much refresh quiet and settle the hearts of his people and confirme their faith My heart is fixed 2. It is a part of our thanksgiving unto God to acknowledge the fruit of his gracious working for us felt upon our spirits whensoever our hearts are cheared up by him after any sad exercise My heart is fixed O God my heart is fixed 3. As it is needful to labour on the heart that it may be fitted and prepared fixed and bended for Gods worship so in special for the work of praise whereunto naturally we are most dull and indisposed then shall the work go on more chearfully My heart is fixed I will sing and give praise Ver. 8. Awake up my glory awake psaltery and harp I my self will awake early From the third part of this thanksgiving wherein he stirs up himself by all means within and without himself to set forth his sense of Gods mercy and of Gods glory in bestowing of it Learn 1. A well-imployed tongue for praising of God and edifying others is indeed a mans commendation and glory above other creatures Therefore David directing his speech toward his tongue after the manner of Orators affectionate speaking saith Awake my glory 2. Albeit the abolition of the Ceremonial Law hath taken away the roome which musical instruments once had in the stately publick instituted worship of God in the congregation yet neither is the natural private use thereof taken away nor the signification of that typical ordinance to be forgotten to wit that we of our selves aâ—… dull and unapt to holy things and that the Lords praises are above our power to reach unto them or expresse them and that we should stir up all the faculties of our soul unto this holy service as David here insinuatech to be the moral signification thereof for after he hath said Awake Psaltery and Harp he subjoyneth I my self will awake 3. As he who in earnest is wakened up to glorifie and praise God will finde himself short in abilities to discharge this work of praise so will he finde the choicest time of the day when the body is best refreshed most deservedly bestowed upon this exercise I my self will awake early Ver. 9. I will praise thee O LORD among the People I will sing unto thee among the nations From the fourth part of his thanksgiving wherein he promiseth to let all the world know the mercy bestowed upon him Learne 1. The Spirit of God who indited this Scripture made his Pen-man know that the Gentiles should have the use of his Psalmes I will praise thee amongst the People 2 David was a type of Christ in sufferings exercises spiritual and in receiving of deliveries for this promise is fulfilled in Christ and this undertaking is applied unto Christ Rom 15. 9. 3. Then do we seriously minde the praise of God when according to our place we labour to make others also know God as we know him I will praise thee among the People Ver. 10. For thy mercy is great unto the Heavens and thy truth unto the clouds 11. Be thou exalted O God above the Heavens let thy glory be above all the earth From the last part of his thanksgiving wherein he confesseth that the excellency of the glory of God doth transcend his reach and capacity and that he can follow it no further then by wishing the Lord to glorifie himself Learne 1. The matter of the joy of the Saints and of their sweettst Songs is the goodnesse of God which appointed and promised such and such mercies unto them and the faithfulnesse of God which doth bring to passe his gracious purpose and promises made unto them For thy mercy is great and thy truth saith he 2. There is no possibility of taking up the greatnesse of Gods mercy and truth they reach so farre as our sight cannot overtake them Thy mercy is great unto the Heavens where mortal eyes cannot come to see what is there And thy truth unto the clouds through which mans eye cannot pierce 3. Seeing the Lords glory is greater then heaven or earth can contain and God himself only can manifest his own glory it is our part when we have said all we can for glorifying of God to pray him to glorifie himself and to make it appear to all that his glory is greater then heaven or earth can comprehend Be thou exalted above the Heavens and let thy glory be above all the earth PSAL. LVIII To the chief Musician Al-â—… Michtam of David THâ—… Psalmist being opp essed by the calumnies of the Courtiers â—…t King Saul and by the Senâ—…tors of the Courts of Justice who should have provided against the oppression of the subjects chargeth them in the first part of this Psalm as must guilty of injustice done to him ver 1 2 3 4 5. In the second part he prayeth against them that God would execute judgement upon them ver 6 7 8. And in the third part he pronounceth the sentence of their deserved destruction ver 9 10 11. From this experience of the Propher we may see what strong Parties and hard opposition the godly may meet with in the defence of a good cause and how necessary it is in such trials to exercise our faith and to exalt God above all opposite powers that we may be borne out and get consolation and victory in the Lord. Ver. 1. DO ye indeed speak righteousnesse O Congregation do ye judge uprightly Oye sonnes of men 2. Yes in heart you work wickednesse you weigh the violence of your hands in the earth 3. The wicked are estranged from the wombe they go astray assoone as they be borne speaking lies 4. Their poison is like the poison of a serpent they are like the deaf Adder that stoppeth her eare 5. Which will not hearken to the voice of Charmers charme never so wisely In the fiâ—…st part he châ—…rgeth the Councel and Senate or Congregation of the Judges first for not giving out righteous decrees or sentences ver 1. Secondly for their resolved violent oppressing decrees ver 2. Thirdly for their inveterate wickednesse and falshood from the wombe ver 3. Fourthly for their incorrigible wickednesse which they will not for any admonition or advertisement amend ver 4 5. Whence learn 1. There is a Congregation of Rulers whose office it is to administer justice to the people who presuppose they be the supreme Court in authority and place above the body of the people yet are they subject to Gods challenge which he doth send unto them by the hand of his messengers when they do wrong as here we see Do ye indeed speak righteousnesse O Congregation 2. When the just cause of the righteous cometh before the Judge whosoever be pursuer were he as great a Party as King Saul
gets up the head it seeth its own deliverance and the overthrow of the enemy both at once in the proper cause there 〈◊〉 to wit the fountain of over-running mercy engaged unto it by Covenant The God of my mercy There is the 〈◊〉 of â—…rlasting mercy whereof God is called God because he is the beleevers God for ever and therefore the God of all mercy consolation and salvation to the beleever He saith he shall prevent me that is he shall give manifest deliverance before I succumb it shâ—…ll come soonâ—… then I could set it a time Then for his enemies he saith God shall let me see upon mine enemies to wit what I could lawfully desire or what should satisfie me Ver. 11. Slay them not lest my people forget Scatter them by thy power and bring them down O Lord our shield 12. For the sinne of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 13. Consume them in wrath consume them that they may not be and let them know that God ruleth in Iacob unto the ends of the earth Selah 14. And at evening let them returne and let them make a noise like a dog and go round about the City 15. Let them wander up and down for meat and grudge if they be not satisfied In the fourth place he prayeth to God to glorifie himself in the manner and measure of his just judgement on his obstinate enemies which in effect is a Prophecy of the punishment of Persecutors of the righteous and of the wrath to come upon the enemies of Christ of whom David in his trouble and unjust sufferings was a type Whence learn 1. Sometime the Lord will delay the cutting off of wicked enemies of his people for a curse to them and a benefit to his people Slay them not left my people forget 2. The Lords people are subject to forget the Lords doing for them and punishing of their enemies except the Lord did renew the evidence of his care he hath of them by often renewed or long continued judgement on their enemies whose misery is made more to them by lingring judgements in the sight of men then if they were cut off more suddenly Slay them not left my people forget 3. In praying against our wicked enemies that persecute us we must take heed that we be found pleading not our own particular revenge but the common cause of the Church and the Lords quarrel Slay them not left my people forget scatter and bring them down O Lord our shield It is the good of the Lords people and the glorifying of God which is in his eyes 4. Albeit the Lord do not at first cut off the troublers of his Church but do suffer them to live for the exercise of his people yet it is mercy worthy to be prayed for if God disable them and break their power that they prevaile not over the righteous Scatter them by thy power and bring them down O Lord our shield 5. Albeit the Persecutors do not accomplish their purpose against the righteous yet their pride their brags their lies their slanders their curses against the godly are a sufficient ditty for damnation and wrath to come upon them For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak 6. After the keeping alive of the wicked for a time to the encreasing of their misery at length utter destruction cometh upon them Consume them in wrath consume them that they may not be 7. By the judgements of God upon the adversaries of his people the knowledge of his sovereignty over and Kingly care for his Church is made more known to the world the encrease of which glory of the Lord should be the scope of the prayers of the Saints against their foes And let them know that God ruleth in Iacob unto the ends of the earth 8. It is suitable to Gods justice and no strange thing to see such as have been messengers servants officers of persecuting powers or searchers out of the godly as beagles or blood hounds to be made beggars vagabonds and miserable spectacles of Gods wrath before they die roving to and froâ—… like hungry and masterlesse dogs At evening let them return and let them make a noise like a dog and go round about the City let them wander up and down for meat and grudge if they be not satisfied Ver. 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy In the last place he promiseth thanksgiving for the mercy whith he felt in the day of his trouble and sixeth his faith on God as his merciful Protector and only strength whereon he was to lean in every condition where in he could fall Whence learn 1. Whatsoever mischief fall upon the wicked the Lords children whom they maligne shall have reason to rejoyce and to praise God for supporting them in their trials and delivering of them out of toubles But I will sing of thy power 2. When the godly do compare the Lords putting difference between them and the rest of the wicked world pitying them and pardoning their sins when he justly pursueth the sins of others they cannot but rejoyce and proclaim Gods mercy with earnest affection Yea I will sing aloud of thy mercy in the morning 3. The shining light of one late experience of Gods care of a man serveth to bring to remembrance and to illuminate the whole course of Gods by past care and kindnesse to him and to raise a song of joy and praise to God for altogether For thou hist been my refuge and defence in the day of trouble 4. What God hath been unto us being looked on rightly may serve to certifie us what God is unto us and what he shall be to us and what we may expect of him For from thou hast been my defence and my refuge he inferreth hope of joyful experience of the same mercy for time to come Unto thee O my strength will I sing 5 When a man is sure of God engaged to him by good will and Covenant and proof given for letting out to him protection and mercy as his soul needeth he cannot choose but have a heart full of joy and a mouth full of joyful praises unto God Unto thee O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Ioab returned and smote of Edom in the valley of salt twelve thousand THis Psalme is a prayer for the victory of Israel over their enemies indited unto the
and to the godly should affect us no lesse nearly and be laid to heart then injuries personally concerning us The reproaches of them that reproached thee have fallen upon me Ver. 10. When I wept and chastened my soul with fasting that was to my reproach 11. I made sackcloth also my garment and I became a proverb to them 12. They that sit in the gate speak against me and I was a song to the drunkards The fourth reason of the second Petition is because he was greatly mocked of all sorts for his holy carriage Whence learn 1. True zeale is ruled with knowledge joyned with humility in the mans self and tempered with the love to men even toward persecutors such was Davids zeale but Christs zeale was perfectly such I wept and chastened my soâ—…le 2. Fasting in earnest is not so much the abstinence from meat as it is the afflicting the soule When I chastened my soul with fasting 3. The godly behaviour of the righteous is subject to horrible misconstruction yet must they not desist from duties for all this Fasting was to my reproach I made sackcloth also my garment and I became a proverb to them 4. Iâ—… is a sore affliction to the godly to be condemned by Magistâ—…ates anâ—… Judges and yet the truly religious even Christ â—…nd his followers were and are subject to this exercise They that sit in the gate or in the Courts of Justice which were erected at the entry of the parts of Cities do speak against me 5. Righteousnesse and truth is not the worse by itâ—… being condemned by civil Judges God will not disclaime his own cause for that but will hear such complaints as this is in this case they that sit in the gate speak against me 6. When Magistrates do discountenance true Religion then it becometh a matteâ—… of derision to rascals and to every base villain without controlment and a table talk to everyâ—… tipler I was a song of thâ—… drunkards 7. The shame of the Crosse is more grievous then the rest of the trouble of it This is the fourth time that the shame of the Crosse is presented unto God in these soure last verses I was a song of the drunkards after complaining of his being reproached and being made a proverb Ver. 13. But as for me my prayer is unto thee O LORD in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation This is the third petition for deliverance or for granting his prayer or the third time he presenâ—…eth it whereunto he addeth reasons taken from the time of presenting of it and multitude of Gods mercy and truth of his promises or Covenant of salvation Whence learn 1. The best way to 〈◊〉 out the persecution of the mighty and the mockage of the bâ—…se multitude is to be frequent in prayer to God for our part But as for me my prayer is unto thee O Lord. 2. So long as God doth offer a gracious eare to supplicants a man may be confident that petitions of grace shall have ready accesse and answer my prayer is unto thee in an acceptable time 3. The largenesse of Gods mercy is a sufficient encouragement for the afflicted to come and take the benefit thereof In the multitude of thy mercies hear thou me 4. When besides the mercifulnesse of God we have also his Covenant and promise of salvation we may upon these two pillars leane and roll over and rest our faith hear me in the truth of thy salvation Ver. 14. Deliver me out of the mire and let me not sink let me be delivered from them that hate me and out of the deep waters 15. Let not the water-floods over-flow me neither let the deep swallow me up and lâ—…t not the pit shut her mouth upon me The fourth petition for delivery or fourth time he presenteth it whereunto he addeth reasons taken from the danger he was in Whence learn 1. Faith useth to correct the expressions of sense and as faith doth gather strength a mans condition groweth clearer It was the expression of sense ver 2 I sink in deep mire and here the fear is something lessened because faith is something more cleared deliver me out of the mire let me not sink 2. The man who loveth truth better then worldly prosperity and maketh the Lord his refuge shall not faint under persecution but shall be borne through all troubles and be delivered let me be delivered from them that hate me and out of the deep waters 3. Faith in God giveth hope to be helped and is half a delivery before the full delivery come for the Psalmist is now with his head above the water and not so feared as when he began the Psalme for here he saith Let not the water floods over-flow me neither let the deep swallow me up 4. As the sense of danger sharpens prayer so the greatnesse of it is a ground of hope that the evil which is feared shall not prevaile over us for albeit the Lord suffer the danger to be great yet will he not leave us in a case desperate lâ—…t not the pit shut her mouth upon me Ver. 16. Hear me O LORD for thy loving kindnesse is good turne unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily The fifth petition for delivery or fifth time he presenteth it whereunto he addeth reasons taken from the multitude of Gods mercies conscience of his uprightnesse and greatnesse of his trouble Whence learn 1. Albeit God should give no answer for a time faith will still presse for an answer for it knoweth it hath to do with the hearer of prayer hear me said he before and hear over again Hear me O LORâ—… 2. Faith seeth what is in Gods heart whatsoeuer it doth finde or misse in his hand it fastens on love and draweth hope and life from that hear me for thy loving kindnesse is good 3. Though a beleeving soul finde it self deserted of God in some respects yet while it holds fast on his merciful nature it may be sure to meet with a change of dispensation more comfortable turne unto me according to the multitude of thy tender mercies 4. When a beleever is persecuted by man for righteousnesse and friends and familiars do turne their backs upon him it is not strange that God for the mans trial should seeme to hide his countenance from him also which exercise the beleever counteth more heavie then all the rest and can be content to want all the creatures kindnesse so he may finde the Lords kindnesse for he cannot endure long to want Gods presence Hide not thy face from thy servant 5. The conscience of endeavour to serve God giveth hope of comfort in time of trouble and that so much the sooner that the trouble be great and perdition apparently near Hide not thy face from try servant for I am in trouble hear
venting of ill speeches to the prejudice of Christs cause and truth and true holines in his Saints especially when they are under sufferings afflictions whatsoever is a high provocation of Gods wrath They talk to the grief of those whom thou hast wounded 4. The persecution of Gods children for righteousnesse is a sufficient ditty for all the forenamed damnation in the preceding verses this is the reason of the justice of the imprecation For they persecute him whom thou hast smitten 5. The Church without breach of duty to men may sing and rejoyce in these fearful imprecations against the malicious enemies of Christ and his Church first as lovers of God more then of men secondly as followers not of their own quarrel but of the controversie of the Lord of hostes whose souldiers they are against all his enemies whatsoever thirdly as subscribers to the justice of God who will not suffer malicious cruelty to be unpunished and fourthly as rejoycers in Gods love to his people who ownes the wrongs done to his Church and servants therein as done to himself and will be avenged upon their adversaries and having decreed doom against the adversaries of his Church will have his children to be ministers under the great Judge to pronounce the sentence against his and their enemies and as it were to give out order for execution of the sentence saying Let their table let their eâ—…s let their habitation be so and so disposed of Ver. 27. Adde iniquity unto their iniquity and let them not come into thy righteousnesse 28. Let them be blotted out of the book of the living and not be written with the righteous The seventh plague of the enemies of Christ and his Church is this howsoever ignoâ—…ant Zelots some of them may finde mercy yeâ—… malicious persecutors of truth and piety grow worse and worse and being entered in the course of persecution cannot go off but do draw deeper and deeper in guiltinesse and that in Gods righteous judgement punishing sin by sin Adde iniquity unto their iniquity The eigth plague is they are given over to a reprobate sense so as they cannot lay their owne sins to heart and so cannot see the necessity of the remission of sin nor put a price upon the purchase of Justification unto sinners by Christ the Redeemer nor be found among the persons justified by faith in him Let them not come into thy righteousnesse The ninth plague is this albeit the enemies of Christ and his people may pretend to be among the number of his friends and to have their names written in great letters in the Catalogue of the visible Church yet God shall disclaim them one day as none of his and thrust them from him as workers of iniquity Let them be blotted out of the book of the living The tenth plague is this as the visible Church hath an open book wherein all within the external Covenant are written as Saints by calling and Covenantets with God for life and salvation out of which book God dashes out the names of his wicked enemies so God hath a secret book roll as it were wherin he enrolleth all the regenerate all the justified and among the names of this sort or among the names of the true members of the invisible Church of the regenerate none of the names of Christs malicious enemies shall be written Let them not be written with the righteous Ver. 29. But I am poor and sorrowful let thy salvation O God set me up on high The third and last part of the Psalme wherein is set down the glorious event of this sad exercise in foure evidences of victory of his saith over this assault The first whereof is in his confident prayer not only to be delivered but also to be exalted ver 29. The second evidence is in his hearty promise of thanksgiving ver 30 31. The third evidence is in a prophecie of the fruit of this exercise which the beleevers shall have by it ver 32 33. The fourth is a thanksgiving for mercies foreseen which shall come to the Church and in special to the Church of Israel ver 34 35 36. All which in as farre as they concern David the type are but little in comparison of Christ the Antitype From the first evidence of the victory of his faith appearing in his confident prayer Learne 1. It is no strange thing to see poverty of spirit and sad afflictions joyned the one to help and season the other But I 'am poor and sorrowful 2. There is as sure ground of hope of an event out of every trouble wherein the children of God can fall as there is ground of hope of the overturning of the most setled worldly prosperity of their enemies for the fore-named curses shall come on the enemies of the godly but the childe of God in the mean time may expect salvation and to be set on high which he confidently prayeth for But I am poor and sorrowful let thy salvation O God set me up 3. The conscience of humiliation under Gods hand is a great evidence of delivery out of whatsoever trouble if a man in a righteous cause be emptied of self-conceit and carnal confidence and brought down to poverty of spirit and affected with the sense of sins and misery following upon it and withal go to God in this condition he may be sure to be helped the poor in spirit are freed from the curse But I am poor and sorrowful saith the Psalmist here let thy salvation set me up on high 4 The man afflicted and persecuted for righteousnesse humbled in himself and drawn to God for relief shall not only be delivered but also shall be as much exalted after his delivery as ever he was cast down Let thy salvation O God set me up on high 5. The kindly sufferer of righteousnesse will have no deliverance but such as God will allow him as God shall bring unto him and as he doth not look for delivery another way so he doth look for a glorious delivery this way Let thy salvation O God set me up on high Ver. 30. I will praise the Name of God with a song and will magnifie him with thanksgiving 31. This also shall please the Lord better then an oxe or bullock that hath hornes and hoofes From the second evidence of his victory of faith in his promised thanksgiving Learne 1. When the Lord comforts the heart of a sufferer for his cause he can make him glad before the delivery come by giving him the assurance that it shall come and can engage his heart to solemn thanksgiving in the midst of trouble for poverty of spirit will esteem the farre sore-sight of delivery at last as a rich mercy and matter of a song I will praise the Name of God with a song 2. The Lord in the delivering of his children out of their troubles will give evidence of his greatnesse as well as of his goodnesse of his power as well as of his
which might procure such a de sertion and sense of wrath as we do lie under I communed with my own heart and my spirit made diligent search 5. Albeit it be possible when all the former meanes are used and diligent search is made by our conscience what may be the reason of our hard exercise that for all that we finde no consolation no ease nor event yet the use of these meanes will witnesse for our wise and upright dealing and be evidences of our endeavour and diligence in duties as here we see the Prophet to make mention of his diligence for this end 6. Albeit it be no strange thing for a wounded spirit to have suggestions cast in for overthrow of saith yea to have sense of wrath speaking no lesse then what the tentation unto desperation doth alledge yet the nature of faith is such that it cannot yield but must fight against the tentation as a thing which cannot be true cannot be admitted as this disputation of the Psalmist doth give evidence Will the Lord cast off for ever and will he be favourable no more 7. The Lord may seem to cast a mâ—…n off and to stop the course of his wonted favour toward him but this exercise is only for a time It is not possible that God should cast off for ever the soul that cannot endure to be thrust from him It is not possible that God should not be favourable to such as have had experience of his favour and do long to have new proofes thereof Wil the Lord cast off for ever will he be favourable no more Which question Will he do so and so is thus much in effect as if he had said it is not possible that the Lord should do so albeit it seem he will do so 8. When the conscience of sin doth make objection against faith then faith makes its defence in Gods mercy and the constancy of the course of mercy where grace is begun to runne yea faith will not yield to a contrary thought Is his mercy clean gone for ever 9. The troubled conscience hungering after the sense of mercy hath not onely Gods merciful nature and Gods constancy in his good will but also his promises to lean unto for supporting of it selfe Therefore after mentioâ—… made of Gods favour and mercy he mentioneth here his promise also 10 It is possible that for a time no promise do occurre to a wounded spirit which is fit for its present condition or at least no promise which it dare or is able to apply yea it is possible that the conditional frame of the promises being made to such as are so and so qualified may seem to pertain nothing to the troubled conscience yet faith will not quit its interest in the propromise but will expect good according to the promise at last Doth his promise faile for evermore 11. As it is the Lords nature to be gracious to such as come to him in the sense of their unworthinesse so faith layeth hold on him as gracious and will never admit a suggestion of any change in him whatsoever seem to be in his dispensation Hath God forgotten to be gracious this is to faith an absurdity and impossibility 12. The compassions of God toward the miserable when they come before him are like a running fountain that cannot restrain it selfe yet may it seem to be shut up and wrath and displeasure to run in the place thereof when God is pleased to exercise his childe with the sense of wrath against sin but faith will not admit this seeming for a certainty Hath he in anger shut up his tender mercies This is a saying which a Believer must abhorre to give way unto and yet may be assaulted with and brangled and weakened by the tentation of it Ver. 10. And I said This is mine infirmity but I will remember the yeers of the right hand of the most High 11. I will remember the works of the Lord surely I will remember thy wonders of old 12. I will meditate also of all thy works and talk of thy doings In the third place is set down the begun victory of faith wherein the believer checketh himselfe for hearkening so much unto sense for admitting the suggestions of misbelief to come unto a disputation and resolveth to make use of the grounds of faith and of his former comfortable experiences ver 10. and of the wonderful dealing of God with others his Saints before ver 11. and to settle his saith on Gods Word confirmed by his works and to set himselfe to give glory unto God ver 12. Whence learâ—… 1. In the inward exercise of Gods children after a whiles darknesse cometh light after grief comfort and after wrestling cometh victory as here we see 2. The trouble and disquietnesse which cometh from fear of utter rejection from God is from the root of natural unbelief and in lack of the strength of faith This is my infirmity saith he as being now assured that matters were nor as they seemed to him concerning Gods merciful affection to him 3. Weaknesse of saith and fear of utter wrath is a sicknesse whereunto Gods children are subject but a sicknesse whereof they will certainly recover a sicknesse not unto death This is my infirmity 4. Our event from inward trouble and our victory over it doth begin at a right sight of our own weaknesse of our own faults and of a right judging of our selves for them And I said This is my infirmity 5. The remembrance of the experience of former changes which we have found wrought by Gods great power doth serve to make us both patient under a sad condition and hopeful to come out of it I will remember the yeers of the right hand of God 6. Albeiâ—… we do not see how our comfort delivery and event from trouble shall come yet may we finde solid ground to expect that it shall come if we consider aright Gods sovereignty over all creatures that he is most High and the omnipoteney of his right hand and his continuance being the eternal unchangeable one and the same from year to year from age to age I will remember the yeares of the right hand of the most High From this ground he doth expect that he shall have experience yet again of the omnipotency of a Sovereign and constant God working for his consolation 7. When faith beginâ—…th to recover after its infirmty oâ—… sicknesse it will make use of memory medâ—…tation judgement 〈◊〉 speech which were all bound up before I will remember 〈◊〉 and talk 8. We must not think to come out of perplexity out of sense of wrath out of trouble of conscience out of hard exercises of faith by having great consolations high and ravishing joyes of the Spirit at the first hand but must be content to come creeping out of our trouble by litle and litle for here the Psalmist under the deepest sense of Gods displeasure must use all ordinary meanes and wrestle with bitter
to deliver for foure reasons The first because it was his law and words of his mouth directed to his covenanted people ver 1. The next because this doctrine was mysterious and full of â—…id wisdom ver 2. The third because it is an ancient doctrine delivered to the Church of old and transmitted unto them that succeeded ver 3. The fourth because it must be known and transmitted to the succeeding posterity and following generations of the Church for the glory of Gods wonderful working for his Church v. 〈◊〉 Whence learn 1. Such is our dulnesse and slownesse of heart to understand and beleeve what the Lord doth say unto us that we have greâ—… need to be admonished and stirred up to attention and hearing with â—…aith Give eare O my people saith the Spirit by his Prophet 2. The authority of divine doctrine should tie ouâ—… cares to hear it reverently beleevingly and obediently it is the Lords law and the words of his mouth speaking by his Prophet to us Give eare O my People to my law incline your â—…ares to the words of my mouth 3. Albeit the Word of the Lord be plain to the attentive beleever yet to the unattentive misbeleever it is a hid mystery and for this reason we have need to hear attentively and beleevingly I will open my mouth in a parable I will utter dark sayings 4. The Word of the Lord hath true antiquity with it divine doctrine is no new doctrine and for this reason should we hear it attentively and beleevingly I will utter dark sayings of old 5. Albeit the Word of the Lord be a mystery and dark sayings to the misbeleeving multitude of the world yet it is understood received and beleeved by the true members of the Church from age to age therefore the Prophet speaking of himself and of the godly in his time saith of their parables and dark speeches Which we have heard and known and our fathers have told us 6. Those are worthy of the name of Fathers in the Church in relation to posterity who transmit to posterity the truth of God contained in Scripture such as is here set down in this Psalme and this is the only infallible sort of tradition which delivereth to posterity what God delivered to the Prophets or their Predecessors by Scripture such as is the doctrine delivered in this Psalme Which we saith he have heard â—…d known and our fathers have told us we will not hide them from their children 7. The godly in every age ought to have the same care to transmit the Word of truth to their posterity which their ancestors had to transmit it unto them and to pay the debt they owe to their faithful Ancestors unto succeeding generations We will not hide them from their children shewing to the generations to come c. 8. The subject matter of sound and saving doctrine is the setting forth of the glory of God in his attributes and wonderful operations for his people Shewing to the generations to come the praises of the Lord and his wonderful works that he bath done Ver. 5. For he established a Testimony in Iacob and appointed a Law in Israel which he commanded our fathers that they should make them known to their children 6. That the generation to come might know them even the children which should be borne who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God but keep his Commandments 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God After the Preface he bringeth forth a notable evidence of the Lords care of his Church in giving them his Scriptures and revealed rule of faith and obedience to be transmitted from one generation to another ver 5 6. that they might have faith and hope in God and obey his commands ver 7. and not be like such of their Predecessors as were rebellious hypocrites and backsliders from their covenanted duties v. 8. Whencelearn 1. One of the chiefest mercies that can be bestowed on a people is the giving of the holy Scriptureâ—… unto them and revealing unto them the way of salvation and of Gods service which he requireth this is put in the first room here For he established a Testimony in Iacob and appointed a Law in Israel 2. Gods words and ordinances appointed in Scripture are witnesses for him of his wisdom power holinesse mercy and justice against such as do not make use thereof and a fixed rule for mens faith and obedience therefore is it said He established a testimony in Iacob and appointed a Law in Israel 3. The Scriptures were not appointed for a rule only to those to whom they were first directed but for the use also of the Church in all ages following which every man must both study to understand and obey himself and also teach his children and those under his charge to understand and obey according to his place he gave a testimony and a law to the fathers That they should make them known to their children thâ—…t the generation to come might know them even the children which should be borne who should arise and declare them to their children 4. The end of revealing and teaching of Gods Word is to beget and increase mens faith in God and dependance upon him as here is set down the Word was to be declared to their children That they might seâ—… their hope in God 5. The way to foster saith and hope in God is to mark and consider and keep in a sanctified memory how God hath alâ—…eady confirmed his Word by his works and by pawnes and pledges both of his power and purpose to perform what he hath said therefore doth he joyne unto the duty of setting their hope in God the duty of not forgetting his works intimating that if his works were forgotten his Word would not be beleeved and faith and hope in God would not remain constantly fixed on God 6. The faith and hope which God craves of his people to be fixed on him is such as may bring forth obedience to his precepts therefore unto hoping in God and not forgetting his works he addeth But keep his Commandments So this is the summe of true religion to have faith in God upon the termes of grace offered unto us through a Redeemer and to hope for and expect the accomplishment of all his promises and to foster our faith and hope by the consideration of what he hath done for his people and uprightly to set our selves to keep his Commandments 7. The example of fathers is not to be followed except wherein they followed the Lord where their practice is not conformable to Gods Word we must not be like them therefore saith he And might not be as their fathers were stubborn 8. This is the natural inclination of corrupt mankinde to go on in our finful
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 â—…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 unâ—…ful and evill tree is cut down and cast away They sinned 〈◊〉 therefore their dayes did he consume in vanity and their yeâ—… 〈◊〉 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 stâ—… 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 â—…error of an angry God may drive men to a temporary repentance and to fâ—…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 onely 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 liâ—…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 opâ—… 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 onely 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 onely 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 In 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 onely of temporal judgement Lev. 4. 20. which is in effect onely 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 wiâ—…e that passeth away and cometh not again 6. The oftner sin be repeated the greater is the provocation and the greater
of wrath except Christ Jesus who is really the only compleat salvation of God only able to answer fully to that name who was known to the Church before his coming in the flesh by that name as we may understand Luke 2. from the words of Simeon who was waiting for the consolation of Israel and had a promise that he should not see death before he had seen the Lords Christ ver 25 26. And when he had Christ in his armes he saith Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation ver 30. There is the name whereby Christ was of old known to the Church among many other titles he is Gods salvation as he is called here 3 Consolation and deliverance and salvation in Christ is neer-hand to every upright afflicted beleever whether the afflicted do see it comfortably for the time or not Surely Gods salvation is near them that fear him 4. What land the true Church of Christ the Saints and they that feare God do dwell in there doth glory dwell there God there Christ by his Spirit bringing righteousness and salvation to such a society is glorious and for his presence the people are glorious and the land glorious above all other lands whatsoevâ—… 〈◊〉 Surely his salvation is 〈◊〉 them that fear him that glory may 〈◊〉 in our land This commendation for many reasons the â—…d of Iudea might claim farre above all other Ver. 10. Mercy and truth are met together righteousnesse and peace have kissed each other 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The third effect of mercy is the grace of Christ unto justification and the fruits thereof bestowed upon them that are justified by faith There are here three conjunctions or couples sweetly agreeing together one is of mercy and truth another it of righteousnesse and peace and the third is of truth and righteousnesse For the first couple mercy and truth may be either referred to God bestowing something on his people and so Gods mercy doth pity spare and pardon his sinful people and his truth doth perform all the good things which in his Word he promised and this couple indeed did most eminently meet when Christ the salvation of God came in the flesh for Christs coming is the highest manifestation of mercy that ever was heard tell oâ—… when God out of love and pity and mercy did give his Sonne to redeem sinners and this also was the most glorious performance of the richest and the noblest promises that ever was made to man for in the sending of Christ promised all the promises are made Yea and Amen for the way is made sure now to perform all the rest of the promises or mercy and truth may be referred the one namely mercy to God and the oâ—…her to wit truth may be referred to men to whom God will shew mercy and in this consideration we are given to understand that as a merciful God and misbeleeving sinners are separated do stand at a great distance he one departing more and more from the other so a merciful God and a beleever are surely reconciled and do quickly meet together for God in Christ holdeth forth mercy to the sinner and mercy doth bestow faith upon the redeemed and faith layeth hold on mercy and so mercy and truth are met together mercy calleth for faith and createth it and saith calleth for mercie and so this couple do meete together As for the second couple of righteousnesse and peace they are both of them the effects of the meeting of mercy and truth together or of mercy and of faith saying Amen to mercies offer for faith laying hold on mercy bringeth down from God rigâ—…teousnesse or justification by faith and we being justified by faith have both peace with God and our own consciences at least in the point of right and priviledge albeit sense and possession of the sense of this peace may be interrupted Whence learn In whomsoever mercy or the offer of grace and faith receiving the offer do meet justification also or imputed righteousnesse and peace with God do meet Then righteousnesse and peace have kissed each other The third couple is of truth or true faith in man on earth and righteousnesse from God in heaven faith springing out of the earth as the plantation of mercy in the sensible fruits thereof that is in the true effects of sincere love to God and man and the righteousnesse of God from heaven shining down as the Sun for nourishing and protecting his own plantation and performing all promises to the beleever Whence learn As mercie in God and true faith in man meeting together are followed with righteousnesse of justification and peace with God so true faith in man is followed with fruits for it cannot be idle but must be operative in bringing forth the effects of faith or truth Truth shall spring out of the earth and righteousnesse from heaven is followed with active influence upon springing faith for defending and encreasing and blessing of it as the Sunne fostereth and refresheth the fruits of the ground Truth shall spring out of the earth and righteousnesse shall look down from heaven Ver. 12. Yea the LORD shall give that which is good and our land shall yield her increase The fourth fruit of mercy is of giving temporal benefits to the beleever and blessing the land where beleevers do dwell Whence learn 1. The things of this life are Appendices of the chief mercies of the Gospel which reconciled people may expect to receive of God as their need and good doth require Yea the Lord shall give that which is good 2. As the place or land where the Lords people do dwell beareth the tokens of Gods displeasure when they provoke God so shall the land be sensibly blessed when his people are reconciled unto him And our land shall yield her increase Ver. 13. Righteousnesse shall go before him and set us in the way of his steps The fifth fruit of mercy is the grace of Christ for directing and furthering of Believers in the way of sanctification Christ shall bee their leader and righteousnesse imparted unto Believers from Christ in the grace of conversion or holy inclination and of perfect direction by his Word and Spirit shall make Believers to follow Christs wayes and go on in the paths of his obedience Whence learn 1. Christ is the Captain of his redeemed and reconciled people or the shepherd of his purchased flock for he and his people here are walking in one way wherein he goeth before his people that they may follow his steps and behinde them also to bring them up and set them forward in the way that none do fall off as the similitude doth import 2. As Christ is the leader of his people so righteousnesse is the preparer of his people to follow him First in the work of conversion or regeneration wherein the minde
of granting his supplication The first reason of his hope to be heard is because he is resolved to make use of the Lords promise that he will answer when one calleth on him in trouble ver 7. The next reason is because there is not a God beside God and he alone 〈◊〉 able to work wonders ver 8. The third is because the Lord is to let all nations know him and to gain them in to his worship by his great power and wonderful working as the onely true God ver 9 10. And therefore able and willing to give him a new experience of his power Whence learne 1. When God delayeth to answer supplicants they must not faint in prayer but continue instantly and be importunate Give ear O Lord to my prayer saith he now over again 2. Albeit the supplicant do meet with doubts whether his Petition be regarded or not yeâ—… must he not yield to them but pray directly against them as here we are taught Attend unto the voice of my supplication 3. Every man should so make use of and apply to himselfe the general command of God to call upon him in trouble wâ—… a promise of deliverance as his faith may be most strengthened by it for so the Psalmist doth here In the day of my trouble I will call upon thee for thou wilt answer me And this relateth to that which is said Psal. 50. 15. Call upon me in the day of thy trouble 4. He that hath found the fruit of true Religion and hath experience of the gracious work of God upon his own spirit will set at nought all Idolatry and false Religion Among the gods there is none like unto thee O God 5. The works of God working according to his Word are such as may prove him to be the true God with whose works no creatures works can be compared Where is such a work of power as the creation of the world and preservation of it Where is there such a work of grace as the work of Redemption And who can work any thing like unto the least of the works of the Lord in his making and upholding of the meanest creature Neither are there any works like thy works 6. The consideration of the largenesse of Gods grace and power which he hath manifested in the conversion of Nations and is to manifest yet more and more in his own due time may encourage any man to come and worship God and expect grace from him for his own particular he will not refuse almes to any begger who is about to gather all poor beggers to receive of his almes All nations shall come and worship before thee O Lord and glorify thy Name Whatsoever is already done for accomplishing of this prophecie more is to be done ere the Lord close the course of time and whatsoever shall be done by way of conversion before the last day we are sure that at least by way of conviction and extorted acknowledgement all this shall be done at the last day for the Lord hath sworne that every knee shall bow to him and every tongue shall confesse to his Name 7. It is the cognizance of a kindly subject of Gods Kingdome to delight in the increase and glory of it and he that findeth in his heart to love the enlargement of Gods glory may expect the benefit of a kindly subject as the Psalmist doth here 8. The omnipotency of God and the wondrous works which God hath already done may loose all doubts about the accomplishment of all his promises how great soever All nations shall come and worship before thee for thou art great saith he and doest wondrous things 9. All Idols and Idolatry must at length be defaced and he found to be vanity and God 〈◊〉 length must be known to be the onely true God All Nâ—… shall glorifie thy Name for thou art God alone Ver. 11. Teach me thy way O LORD I 〈◊〉 walk in thy truth unite my heart to feare thy Nâ—… The sixth petition is to be kept from following any sinfull course specially now in this his triall and tentation 〈◊〉 11. And this he hopeth shall be granted to Gods glory ver 1â—… First because he had experience of Gods mercy before ver 1â—… Next because he had to do with proud and godlesse enemies ver 14. Thirdly because God was exceeding gracious and merciful ver 15. As for the petition to be saved from all sinfull courses it hath two branches one is to be instructed in Gods way the other that his heart may be made to follow that way and to stand 〈◊〉 awe to offend Whence learn 1. The Lords children under trouble and persecution are in danger to be driven by rentation to some sinfull course and this they should pray against and be no lesse feared for it then for any bodily trouble as heare the example of David teacheth us 2. It is necessary for eschewing sinne to know how God useth to deale with his own children lest we think that some strange thing hath befallen us when we fall into trouble and it is necessary to know also how we ought to carry our selves in every passage of our trouble and triall leâ—… we neglect our duty or do contrary to it Teach me thy way O God 3. Beside the information of the minde concerning the duty in generall which God giveth by the ministery of his Word and common operation of his Spirit there is a more speciall lively efficacious teaching of a man whereby he is fitted to make particular practicall application of the generall rule 〈◊〉 particular circumstances of time and place and for this we must pray to God also after we are taught to know the duty in generall Teach me thy way O Lord. 4. No man must count 〈◊〉 way to be of Gods teaching but that which is warranted by his Word and no man can walke safely except he that followeth the Lords truth Teach me and I will walk in thy truth 5. Whosoever would have God to informe them of his will must first resolve sincerely to follow his will when he hath shewn it for so doth David Teach me thy way and I will walke in thy 〈◊〉 6. To make instruction effectuall not onely must the minde 〈◊〉 informed but the heart also must be wrought upon and framed â—…to obedience Unite my heart 7. It is the naturall disease of sinfull mens hearts to be loosed from God and scattered and distracted about variety of vaine objects which are offered unto it to follow and this disease onely God can cure Unite my heart 8. It is not sufficient for a man once to resigne over his heart â—…nto God in his conversion but this resignation of the heart must be renewed upon all occasions into Gods hand that he may 〈◊〉 the affections to himself and to his holy Law and reclaime the heart from ranging and going a whoring from him after sinfull objects for this prayer for uniting the heart is Davids prayer who long
David in the Messiah should go on and be perfected and settled for ever and that the evidence of Gods faithfull promise should bee manifested from heaven albeit sometime it should disappear in the earth Whence learn 1 It is believing with the heart which sealeth Gods truth and maketh the mouth to consesse unto God With my mouth will I make known thy faith fulnesse for I have said Mercy shall be built up for ever 2. The sure mercies promied to David in special concerning the Redeemers taking flesh of his stock is like a building which hath a foundation already laid by a wise and powerful builder and shall come up certainly to perfection and endure for ever I have said that mercy shall be built up for ever 3. When the effect of Gods truth disappeareth on earth it is to be found in heaven in Gods decree good will power and faithfulnesse whence it will not faile to manifest it selfe in due time Thy faithfulnesse shalt thou establish in the very heavens Ver. 3. I have made a covenant with my chosen I have sworne unto David my servant 4. Thy seed will I establish for ever and build up thy throne to all generations Selah That which he meaneth by the Lords truth and faithfulnesse in general he expoundeth in particular to be in relation to the Lords promise made to David concerning the perpetuity of the Kingdom in his posterity for the good of the Church which promise hath accomplishment in Christ the Sonne of David according to the flesh Whence learne 1. As all the Lords promises so especially these which concern Christ and all saving graces in him which are called the sure mercies of David should be narrowly looked upon that nothing be passed by whereof faith may take advantage for what is promised concerning Christ doth concern all believers in him to the worlds end and this the example of the Psalmist here doth teach us for he observeth the promise-maker I the Lord and the qualification of the receiver of the promise clothed with the stiles of Christ whom David represented and in whose favour chiefly the promise is made Thy chosen servant and the nature of the promise by way of solemn â—…ovenant and the consirmation of it by an â—…ath I have sworne and the substance of the promise that one should come of David who should be of everlasting continuance stablished by divine power for ever to wit Christ the Lord and that the kingdom of Israel called Davids throne which was erected for governing the people of God as it was now well founded upon the decrce of God and begun to be builded already should be builded up and grow unto a perspicuous perfection from one generation to another and be perpetuated for ever Thy seed will I establish for ever and build up thy throne to all generations When disappearance of hoped good things doth brangle faith then the Word of God and his promises must be called to memory upon which faith must fixe it selfe as this example teacheth 3 The mercy and faithfulnesse of God which are the common grounds of the stability of all he Lords promises being believed in the generall should be applied particularly to every promise as we have need thereof that we may strengthen our faith by reasoning from this ground thus Gods mercy and faithfulnesse do make all his promises fast and therefore do make fast this particular promise also whereupon I do row pitch as the example of the Psalmist doth teach us 4. As all the promises of God are worthy to be taken notice of so in speciall these promises that are made to Christ in favour of Believers who are the subjects of his Kingdome in whom all the promises are made Yea and Amen to the benefit of the subjects for this are we taught to do by the example of the Psalmist who when desolation was like to swallow up both Church and Kingdome doth make fast to his own faith the promise of Châ—…lst and of the stability of his Kingdome which promise being sure of necessity the tribe of Iudah and the posterity of David behooved to be preserved and continued till Christ came Ver. 5. And the heavens shall praise thy wonders O LORD thy faithfulnesse also in the congregation of the saints He laboureth to strengthen his faith in this promise by ten reasons further The first whereof is this The heavens are an evidence both of Gods power to work wonders for his people and of his faithfulnesse to perform promises unto the Church therefore will he say I have reason for me to believe this promise made to David concerning Christ Kingdom Whence learne 1. The consideration of the power of God manifested in the works of creation to be able to perform whatsoever he promiseth were it never so wonderful may and should confirm our faith in his promise how improbable soever it appeare For the heavens shall praise thy wonders O Lord. 2. As the heavens are a pawne of Gods power in respect of their first framing them out of nothing so are they a patern of Gods faithfulnesse in their constant and orderly motion according to his Word since their framing The heavens shall praise thy faithfulnesse also 3. However the power and faithfulnesse of God may be seen and heard in the work and speech of the heavens by all men yet are they not observed and hearkened unto except in the Church by Gods children Therefore saith he They shall praise thy faithfulnesse also in the Congregation of the Saints Ver. 6. For who in the heaven can be compared unto the LORD who amongst the sonnes of the mighty can be likened unto the LORD The second reason to confirme his faith is this God is above all Angels in heaven and men on earth and hath them all under him to perfect by them what work he pleaseth and presuppose they had a minde to hindet any purpose of God concerning performance of his promise they could not hinder him they being infinitely inferiour in all excellencies unto God and no way to be compared with him Therefore will he say I have reason to believe his promise concerning the stability of Christs Kingdome Whence learne 1. The height of Gods excellency is above the reach of our thoughts and we cannot take him up otherwayes then by climbing up upon the shoulders and tops of all created eminency and there to proclaime God to be greater then them all for Who in heaven can be compared unto the Loâ—…d Who among the sonnes of the mighty can be likened unto the Lord 2. God hath given power natural most of all to Angels and power accessory most of all to Princes and Magistrates and Potentates in the earth whom here he calleth the sonnes of the mighty in whose power and authority we may see somewhat of God if they bee for God and may see Princes to bee nothing if they be against God for Who in heaven can be compared unto the Lord who among the sonnes
carelesse security but Gods judgements do draw them forth to the light and do make it appear that God hath observed them all Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable as the experience of the Israelites doth shew For all our dayes are passed away in thy wrath we spend our life like a tale that is told 5. The more we study to see the length of mans life it appeareth the shorter the more we look upon mans strength and beauty and glory we finde him the weaker the vainer and the naughtier The dayes of our yeares are threescore yeares and ten and if by reason of strength they be fourescore yeares yet c. 6. If our infancy and ordinary sicknesses and casualties of incident griefs and sorrowes sometimes for one cause and sometimes for another be considered the life of man hath little in it except trouble and grief Their strength is labour and sorrrow 7. If any man seem to have lesse trouble and sorrow or more strength then others it is nothing to count upon the shortnesse of it maketh it to lose worth and estimation for It is soon cut off and we flee away Ver. 11. Who knoweth the power of thine anger even according to thy feare so is thy wrath In the calamities of the Israelites he observeth how terrible the Lords wrath is which albeit few do consider yet might men see it in his fearful threatnings and judgements Whence learne 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger yet is it taken notice of by few Who knoweth the power of thy anger 2. The wrath of God may be known by the fear and terror of God which his severe justice almighty power terrible threatnings and fearful judgements executed against sinne do teach mâ—…n to know Even according to thy fear so is thy wrath Seeing men know not the power of Gods wrath till it break forth upon them it is wisdome to study his fear that wrath may be prevented and to take the measure of the power of Gods wrath by measuring his dreadful feare and terrible terror and to stand in awe of him in time Who knoweth the power of thine anger even according thy fear so is thy wrath Ver. 12. So teach us to number our dayes that we may apply our heartt unto wisdome In the third part of this Psalme he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery before this short and uncertain life be ended Whence learn 1. Albeit our life be both short and uncertain how soon it may end yet we look upon the indesinitesse of the time of continuance of it as if the duration of it were infinite and our yeares were innumerable for Teach us to number our dayes importeth some acknowledgement of this fault 2. Albeit it be easie for us to consider how many of our dayes are already past and how few these that are to come must be by course of nature or may be few in the way of Gods ordinary providence yet this lesson how easie soever must be taught of God before we can profitably consider of it So teach us to number our days as we may apply our hearts unto wisdom 3. The only remedy of sin and of the wrath of God and misery of mortal men for sin is the wisdom whiâ—…h is taught of God in the Scripture to wit that sinners should seek reconciliaâ—…ion with God through the â—…acrifice and obedience of Châ—…ist and study to keep friendship with God by the power of his Spiâ—… So teach us to number our dayas as we may apply our hearts unto wisdome 4. The right use of the sin wrath and judgements which we see in our time manifested is to deal wiâ—…h God by prayer that not only he would inform us of our danger and duty not onely reveal to our mindes the mystery of grace and reconciliation but also that he would effectually move our will heâ—…t and affections by faith which worketh by love to make application of the remedy of those evils to our selvâ—…s So teach us to nuâ—…ber our dayes that we may apply our hearts unto wisdome Ver. 13. Return O LORD how long and let it repent thee concerning thy servants The second Petition is that God would not only remove the tokens of his displeasure against his people but also now at length would shew himselfe reconciled by changing his dispensation toward them in a course of comfort Whence learne 1. Albeit the Lord do not go away from his people but â—…oth ever remain with them in some one or other gracious operation yet in respect of a comfortable presence he may turn away till his people request him to return as here Return O Lord. 〈◊〉 The Lords withdrawing of his comfortable pâ—…esence from his people for how short a time soever seemeth a long time to us in this short life Return O Lord how long 3. Albeit the Lord do not change his affection and repent like a man yet he can change his operation like a father who commiserates his childes affliction and goeth about to cherish him after correctionâ—… Let it repent thee concerning thy servants 4. Albeit we be but very slight servants and be fore smitten for our disobedience yet should we not cast away our calling nor suffer our relâ—…tions unto God to be dissolved but should adhere unto them by any means as here they call themselves still servants Let it repent thee concerning thy servants Ver. 14. O sati fie us early with thy mercy that we may rejoyce and be glad in our dayes 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill The third Petition is for some spiritual comfort and refreshment to their spirits which might keep them in heart and hope of eternal salvatior Whence learn 1. A soul sensible of wrath hath as great hunger for spiritual comfort as a â—…ished man hath for meat O satisfie us 2. The renewed intimation of Gods mercy pardoning sin and making clear ouâ—…â—…onciliation is able to comfort us in our greatest sorrow O satisfie us with thy merâ—…y 3. As bodily hunge cannot suffer delay so neither can sense of wrath and desire ofâ—…favourable acceptation long endure the want of consolation but after a night of trouble earnestly expecteth a morning of comfort O satisfie us early with thy mercy 4. A poor hungry soul lying under sense of wrath will promise to it selfe happinesse for ever if it can but once again sinde what it hath sometime felt thâ—… is one sweet fill of Gods sensible mercy towards it O satisfy us that we may