to speak any thing and a new ground of laying hold on God and hoping for help from him because its hope is failing as here I am weary of my crying my throat is dried mine eyes faile while I wait for my God Ver. 4. They that hate me without a cause are moe then the haires of my head they that would destroy 〈◊〉 being mine enemies wrongfully are mighty then I restored that which I took not away The third reason of the first Petition is because his enemies were many mighty and malicious Whence learn 1. Holiness and integriâ—…y cannot ward off the enâ—… of a wicked world for the enemies of David who was a well-deserving man and Christ whose type he was much more beneficial to men had foes innuâ—…ble They that hate me without cause are moe then the haireâ—… of my head 1. Albeiâ—… many do aggravate their own griefe foolishly when they suffer hurt of them whom they did not injure or provoke yet the conscience of harmlesnesse toward such as wish harm to them is a great suppoâ—… 〈◊〉 〈◊〉 confidence when they 〈◊〉 â—…uriously dealt with They hate me without a cause 3. It is no stâ—…nge mâ—…tter to see truly godly men to be out of credit and affection with men who aâ—…e in power and authority in the world They that would destroy me being mine enemies wrongfully are mighty 4. He that is most just may be troubled and hated without a cause and may be dealâ—… with as a thief being verily an honest man Then I restored that which I took not away Ver. 5. O God thou knowest my foolishnesse and my sins are not hid from thee The fourth reason of the first Petition is because God was witnesse to his disposition and carriage Whence learn When we are condemned of men unjustly we have God to appeale unto and although there may be sins upon us in our private reckoning with God yet being free of what men do lay to our charge we may appeal to God in the controversy betwixt our enemies and us and when we have acknowledged what sinnes are in reckoning twixt God and us our supplication to God shall not be cast back for our sins foâ—… this is the force of the Psalmists reasoning for the strengthening of his own faith in prayer saying O God thou knowest my foolishnesse and my sins are not hid from thee that is whether I be so foolish and injurious to my persecutors as they say or not thou Lord knowest and whatsoever other sinnes may be imputed unto me upon any other score I refuse not to reckon for them but I am free thou knowest of what I am charged with and this is applicable also in some sort unto Christ who was most free of what men did lay to his charge although in another reckoning all the iniquities of the elect were charged upon him by imputation according to his transaction with the Father about our debt Ver. 6. Let not them that wait on thee O Lord GOD of hostes be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel The second Petition is that the godly may not be hurt by his manner of exercise which he strengthens by four reasons Frst because his sufferings were for Gods cause ver 7. Secondly because he was cast off by his friends ver 8. Thirdly because he did take Gods honour deeply to heart ver 9. Fourthly because his holy and religious carriage was mocked and both by high and low by honourable and base rascals he was opposed and persecuâ—…ed ver 10 11 12. From the second Petition learn 1. The property of the godly is to seek communion with God and patiently to attend his answer for the time manner and measure of it for they aâ—…e here described They that wait on thee O Lord those that seek thee 2. When one of Gods children is persecuted for righteousnesse all the rest are waiting to see the event and it câ—…nnot chuse but be a great dash to them to see the righteous lie under or a good cause to lie long oppressed which inconvenience we should request the Lord to prevent Let not them that wait on thee be ashamed let not those thet seek thee be ashamed 3. It is a kindely mark and property of a godly person to be a lover of the good of all Gods children and to be careful that no cause or occasion of stumbling be furnished unto them by him Let them not be ashamed for my sake let them not be confounded for my sake 4. Faith sets its eyes in prayer upon those titles of God which do serve most for its purpose as here the Psalmist hath to do with enemies O Lord God of Hosts will do his turn against them he is praying for the good of Gods children and O God of Israel speaketh to that point Ver. 7. Because for thy sake I have borne reproach shame hath covered my face The first reason of the second Petition is because his sufferings were for Gods cause Whenâ—… learn 1. Though suffering for Gods cause in maintenance of his truth be a glorious sort of suffering wherein a man may go unto God confidently yet it may be accompanied with shame from men of this world and the godly for a time may be so delayed in the point of relief that they know not what to say to their scorners but may be forced to hang the head for a while For thy cause I have borne reproach 2. He that suffers shame for Gods cause shall neither have cause at length to be ashamed of his suffering nor shall any other have cause â—…o be ashamed for him Let them not be confounded for my sake because for thy sake I have borne reproach Ver. 8. I am become a stranger unto my brethren and an alâ—…n unto my mothers children The second reason of the â—…econd Petition is because his friends had 〈◊〉 him off Whence learn 1. In affliction foâ—… Gods cause friends will more readily forâ—…ake a suffere then in his affliction for a civil cause I am become a stranger to my brethren 2. The power of Râ—…ligion in the godly is stronger then the bonds of blood with their kinsmen and it will make them cleave to God when their kindred do cast them off I am an alien unto my mothers children Ver. 9. For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon mee The thiâ—…d reason of the second Petition is because he was deeply affected with the dishonor done to God Whence learn 1. It is not enough to love God and his ordinces and kingdomâ—…â—…and his peoples good but it is required also that we be zealous here The zeale of thy house hath eaten me up 2. Spiritual affections and passions will no lesse affect and trouble the body then natural â—…ffections and passionâ—… The zeale of thy house hath eaten me up 3. Injuâ—…ies done tâ—… God and Religion
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
most deeply Remember the reproaches wherewith they have reproached the footsteps of thine anointed for as Davids posterity and succession went on one generation after another so Christ made his approaches nearer to his incarnation and when the family of David seemed to grow weak the godly were assaulted with feares and doubts about the coming of the Messiah and the ungodly mocked the matter of Chrisâ—s coming altogether and reproached the promise of his progresse From the close of the Psalm ver 52. Learn 1. Presuppose a beleever should not finde present comfort in his sad condition yet it is an ease to have poured out his complaint before the Lord and this liberty of speech is a gift worthy of thanksgiving for Blessed be the Lord doth the Prophet adde when he hath said all he would say 2. We should close and leave our prayer before God in good termes however he shall answer us or seem to dispose of matters towards us and we should blesse him do what he pleaseth as the Psalmist doth here Blessed be the Lord for evermore 3. The beleever may be sure to have his lawful requests granted unto him and may 〈◊〉 to his seal to Gods promises without feare as the Psalmist teacheth us in his saying Amen Yea the more tentation doth drive us unto misbelief the more should faith look for a deliverance and adhere to the truth of Gods Covenant as here the Prophet doth by doubling his seale say Amen and Amen PSAL. XC A Prayer of Moses the man of God THis Psalm agreeth well with the latter end of Moses's life when he being now to remove did present this prayer to God and delivered it unto the Church for their comfort and direction how to carry themselves towards God in their short and sorrowful life The Psalme may be divided into three parts In the first is the Churches fourfold comfort against temporal troubles and miseries in this world The first is taken from the Lords kindnesse to his people in all ages ver 1. The second is taken from the decree of their election ver 2. The third from the hope of their resurrection ver 3. The fourth from the shortnesse of time unto it ver 4. In the second part the shortnesse and miseries of life procured by sinne are lamentably set forth before the Lord who is full of pity ver 5 6 7 8 9 10 11. In the last part are six petitions some whereof are for the right use of the shortnesse and sorrowes of this life and some of them for a gracious deliverance from them ver 12 13 14 15 16 17. From the Inscription Learn 1. A teacher of Gods people should earnestly intercede by prayer for Gods people as Moses did This is a prayer of Moses 2. He that sitteth in Moses his chaire should be furnished with gifts for the Ministery called of God consecrated unto God in his heart for this purpose and altogether set for God in his practice for so Moses was A man of God 3. As the conscience of being A man of God is a singular comfort and encouragement to a Minister in his life-time so is it a singular honour to him living and dead before God and men to be in effect A man of God as here it is to Moses who is called A man of God â—…o his commendation because he was faithful in all the house of God Ver. 1. LOrd thou hast been our dwelling place in all generations The first comfort of the Lords people against the miseries of this life is from the Lords kindnesse to his people in all ages Whence learn 1. There is no dealing with God in prayer except we lay hold on the offer of Gods kindnesse according to the Covenant of grace and do look upon God as gracious to us in Christ Therefore here and elsewhere supplicants do begin with renewed acts and expressions of saving faith 2. Gods people in every place and age is one incorporation with Gods people in all ages preceding and following and may lay claim to all the priviledges of Gods people before them as here the Church in Moses time joyneth it selfe with all the Lords people in former times for the use of succeeding ages which were to come Lord thou hast beene our dwelling place in all generations 3. Albeit the Lords people be strangers in the earth partly because they have no certain residence in this world partly because they are evil entertained by men of this world but specially because in their affections they are pilgrims in this world yet they want not a resting place and a dwelling in heaven even God himself in whom they dwell by faith and finde in him rest and food and protection and comfort yea and in his heart they have had a lodging in all generations Lord thou hast been our dwelling place in all generations 4. Troubles and miseries of this life do make the godly to search out their interest in God and in another life as here and elsewhere we may perceive in the exercise of Gods children their straits on earth do make them seek inlargement in heaven Ver. 2. Before the mountaines were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God The second comfort of the Believer against the miseries of this short life is taken from the decree of their Election and the eternal Covenant of Redemption of them setled in the purpose and counsel of the blessed Trinity for their behoof wherein it was agreed before the world was that the Word to be incarnate should be the Saviout of the Elect for here the asserting of the eternity of God is with relation to his own chosen people for Thou hast been our dwelling place in all generations and thou art God from everlasting to everlasting is in substance thus much Thou art from everlasting to everlasting the same unchangeable God in purpose and affection toward us thy people and so thou art our God from everlasting in regard of thy eternall purpose of love Electing us and in regard of thy appointing Redemption for us by the Redeemer Whence learn 1. From Gods good will to us in time we may arise to Gods good will to us before time and from grace shewed to us in time we may conclude grace and good will purposed toward us and ordained for us before time Thus doth the Psalmist teach us to climb for after he hath said From generation to generation thou hast been our dwelling place that is in all time past thou hast been our God he subjoyneth Before the mountaines were brought forth cre ever thou hadst formed the earth and the world thou art God That is the same God unchangeably in thy purpose and love toward us before time from everlasting 2. From speciall love shewen to us in time we may conclude love toward us not onely before time from everlasting but also that it shall continue toward us after time for ever Even
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