mereies blot out my transgâ—…essions 5. When a Saint now justified doth any thing against the Law of God his sin is so farre from being extenuated or made lesse as by the contrary it is multiplied so much the more and found to have in it a plurality of sins when it is rightly considered blot out saith he my transgressions in the plural number 6. Sin as it bindeth a man over to punishment till he be forgiven so it defileth a man and puts an abominable deformity on him which his illuminate conscience cannot look upon without loathing till it be by pardon and purging washed away wash me and cleanse me from mine iniquity and my sin 7. The pollution of sin goeth through the whole powers of the soul and body which have been serviceable to it through minde will affections senses bodily and all and nothing can quiet the soul here except it finde pardoning mercy and sanctifying mercy going after all the soule footsteps of sin and doing away the filthinesse thereof wash me throughly and cleanse me Ver. 3. For I acknowledge my transgressions and my sin is ever before me 4. Against thee thee onely have I sinned and â—…e this evil in thy sight that thou mightest be justisied when thou speakest and be clear when thou judgest 5. Behold I was shapen in iniquity and in sinne did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Here he maketh confession of his sin and sinfulnesse and aggravateth his guiltinesse from the very root of original sinne and subscribeth whatsoever God hath spoken of mans sinful nature and deserved punishment in the Scripture approving himself for the sincerity of his confession unto God Whence learn 1. Whosoever would have mercy and pardon of his sin from God must acknowledge his sin and debt and must take part with God and with justice against himself because the Psalmist here giveth this for a reason of his hope of pardon for I acknowledge my transgression 2. Albeit God hath pardoned sin to a penitent soul and albeit his Ministers have made declaration of the pardon to him yet the conscience will not pronounce the sentence of absolution but still present the sin as unpardoned till God make it quiet by his immediate intimation for David after that Nathan had told him from the Lord that his iniquity was pardoned still findeth the conscience pursuing for the guilt my sinne is ever before me 3. The dividing of the grant of pardon from the effectual intimation thereof unto the conscience is done in Gods wisdome and mercy towards his childe for good for here it ripeneth repentance and bringeth forth this deep confession I acknowledge mine iniquity and my sinne is ever before me 4. It is most suitable for true repentance to pitch upon some particular sin in the vilenesse whereof the evil of other sins may be taken up and lamented against thee have I done this evill he meaneth the particular whereof Nathan charged him in the matter of Uriah 5. The material injury and hurt of a sinful action may resolve upon a creature but the formall obliquity of the action resolveth upon the law or command of God and upon his sovereigne authority which gave the law against thee thee have I sinned 6. If the injury done to the creature could be severed from the offence done to God the conscience would not be so much troubled for the first as for the last 〈◊〉 if the injury done to God against so many obligations be compared with the injury done to the creature the injury done to God is so high as it comprehendeth all the challenge which the creature could make for its part and leaveth nothing to the creature to say besides Therefore saith he against thee thee onely have I sinned and done this evill in thy sight 7. Albeit no man should challenge for a wrong done by one man to another and in particular for a wrong done to a subject by a Prince or Ruler yet will the Lord challenge for it and bring the man to an accompt for it against thee thee onely have I sinned 8 How closely soever the circumstances of a sinful action be conveyed that men should not see the vilenesse thereof yet before God all the matter is plaine I have done this evill in thy sight saith he 9. The conscience rightly wakened in the sense of sin cannot but justifie what God hath spoken in his Word of mans sinfulnesse and of the merit of sin and of whatsoever God hath done or shall do in the punishing of sin for David maketh this deep confession of sin against himself that God may be justified when he speaketh and cleare when he is judged 10. Although presumptuous man will not stand to examine judge and passe sentence upon God and his words and his works yet shall no mâ—…n be able to bear a blot upon God but every conscience when awake shall be found to blame the man and to justifie God in all his words and proceedings as David is forced to blame himself here that God may be justified when he speaketh and clear when he is judged 11. As original sin is common to all men by naturall propagation from their parents so is it not abolished out of the most holy in this life and as it is found to utter it self by actual transgressions in the children of God so must the evill thereof be acknowledged by them and that not to extenuate but to aggravate their sin thereby as David sheweth here saying Behold I was shapen in iniquity and in sin did my mother conceive me 12. No confession of sin nor any other part of Gods worship giveth ease to the minde or is acceptable to God except it be done in sincerity and truth and when it is done in spirit and truth it is acceptable to God and giveth eare to the conscience Behold saith David after his deep confession thou desirest truth in the inward parts 13. The last operation of Gods grâ—…ce in us is worthy to be observed acknowledged and made use of as an evidence that God hath some work in us wherein he taketh plâ—…asure Behold saith Daâ—…id to God thou desirest or delightest in â—…ruth in the inward parts 14. When a man hath sound some spark of grace in himself he may expect to finde yet more grace from God as David after this observation of grace given unto him to make a sincere confession of his sin doth expect that God shall effectually teach him more wisdome or wise behaviour in his sight In the hidden part thou wilt make me to know wisdom that is thou wilt make my conscience judge yet more impartially of my native sinfulnesse and wilt teach me to walk more circumspectly before thee in the sense of my sinfulnesse Ver. 7. Purge me with bysope and I shall be clean wash me and I shall be whiter then snow 8. Make me to hear joy
to our good whereunto if this piece shall contribute any thing for the edifying of those who shall be pleased to read it and in speciall if it shall be acceptable to your Lordship this shall do much more then recompence the labour of Your Lordships obliged servant in the Gospell DAVID DICKSON The Epistle to the READER Christian Reader THe acceptance which the former fifty Psalmeâ—… haâ—…e found doth give me encouragement sufâ—…ient to offer these other fifty to thy view also and to give thee the last fifty so soon aâ—… the Lord â—…all enable me I am still sparing of thy time and do strive to point forth not all the â—…octrines which may be deduced from the words but so many onely aâ—… being joyned together and compared with the â—…xt may give unto thee both the sense and the use thereof It is not possible to expresse grave purposes suffieiently without 〈◊〉 volume nor to open mysteries in few words unto thy satiâ—…tion who câ—…st not chuse but wish to have more of the purpose whereof thâ—…u lovâ—…â—…o hear much and findest but a little of it â—…inted at No sort of writing except that of the Scripture hath all perfections but this aâ—…â—…ge thou hast by this mould thou shalt not râ—…d long till thou meet with matter worthy of thy meditation and whensoever thou meetest with a word spoken in seasâ—…n or fit for thy condition thou mâ—…t close thy reading for the time without losing any long discourse and feed upon what thou hast found till it be digested and then returne when thou wilâ—… seek for as much as may be another morsell For the reading of many divâ—…rse doctrines without some interlaced meditation is like eating of â—…rrow without bread and cannot but â—…loy thee for the time or give thee a surâ—…eit of wholesome food which evil if it beâ—…al thee may be helped for after-time by short ejaculations of a word of prayer whilest thou art reading according as the purpose calleth thee 〈◊〉 seek the Lords blessing unto that which thou readest whose presence that thou mayest finde comfortable is the prayer of Thy servant in the Gospel DAVID DICKSON The mistakes in the printing whiâ—h have escaped the Prsse in the former piece and may possiâ—…ly also escape it hereafter I pray thee excuse because I am aâ—… such a distance as I 〈◊〉 neither timously prevent thâ—… nor marke them as Errata that 〈◊〉 mightest correct them A BRIEF EXPOSITION Upon the other fifty Psalmes PSAL. LI. To the chief Musician A Psalme of David when Nathaâ—… the Prophet came unto him after he had gone in to Bathsheba THE Psalmist in the sad sense of his guiltinesse prayeth for remission of sinne with an eye to the Lords large mercy ver 1 2. and followeth his petition with a deep and hearty confession of his sinfulnsse ver 3. 4 5 6. He prayeth the second time for remission of sinne with an eye toward the blood of the â—…essiah ver 7. and followeth it with another petition for comfort to his afflicted spirit ver 8. He prayeth for remission of sins the third time ver 9. and followeth it with another petition for renewed comfort of the holy Spirit and for removal of selt wrath with a promise of making use thereof to the â—…fication of Gods people ver 10 11 12 13. He prayeth for remission of 〈◊〉 〈◊〉 fourth time and namely of that particular sinne wherewith for the present his conscience was most troubled ver 14. and he followeth it with another petition for enabling of him for a more spiritual sincere manner of serving God hereafter renouncing all confidence in the external ceremonies of the Law ver 15 16 17. And lâ—…st of all he prayeth for mercy to the Church ver 18 19. From the Insâ—…ription Learn 1. How soone the most mortified lust may be kindled and break forth like fire in the embers when it meeteth with powder how fraile the strongest of the Saints are in themselves when they are tempted to sinne and what need he who standeth hath to take heed lest he fall for the holy Prophet the sweet singer of Israel is here foully defiled by his going in to Bathsheba 2. How fast asleep in sinne even the most watchful watchman may fall and that he cannot at all awake of himself till God of his grace who in love pursueth fugitives by some means of his own chusing stir up his conscience as here is evidenced in the case of the Psalmist who did lie still in his sin secure till Nathan the Prophet came unto him 3. How faithful Ministers ought to be in their proper chaâ—…ges reproving sinne even in greatest personages when God doth call them unto it and how acceptable their repâ—…oof should be to the honest heart as Nathan the Prophet Davids Seer his coming unto David and rebuking him after the open knowledge of his sinne and Davids acceptance of this office at his hands and the honourable mention made of his sidelity here do teach us 4. How little a true penitent doth stand to shame himself when his sin hath dishonoured God and he seeth that the confession of it may glorisie God and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories as David in the Inscription of this Psalme giveth proof Ver. 1. HAve mercy upon me O God according tâ—… thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sin In this first affectionate prayer for remission of sins Learn 1. As the conscience till it be awakened by God cannot apprehend how displeasant sin is to God how it meriteth wrath 〈◊〉 how unsupportable a burden it is to the sinner when he is chaged with it So after it is wakened it can see no refuge till it consider that mercy may be had in God and then the more it is pressed by the Law or fear of wrath the more it seeketh after Gods mercy as here we see Have mercy on mâ—… O God 2. The consideration of the Lords loving kindnesse and readinesse to forgive the sinner that cometh unto him should keep the sinner how grievous soever his offence hath been from running away from him yea should give him hope to meet with mercy whatsoever may be his demerits Have mercy O God on me according to thy loving kindnesse 3. Sin is a debt obliging a man to a penalty which he cannot pay but must be forgiven otherwayes he perisheth as blot out my transgressions doth import 4. All doubts arising from the multitude of sins forgiven before and from the abuse of many mercies already received and from the deep deservings of most hainous sins are solved when Gods loving kindnesse and the multitude of the mercies of God are opposed to these doubts and fears and are put in the balance over against them according to thy loving kindnesse according to the multitude of thy
5. The main inâ—…nt of the sacrifices under the Law was that a man in the sense of his sin and deserved judgement and inability to satisfie for his faulâ—… should come and empty himself before God and 〈◊〉 〈◊〉 him to that onely one propitiatory sacrifice represented in 〈◊〉 external sacrifices The sacrifices of God are a broken spirit that is the right way of sacrificing is that a mans spirit be emptied of its own self-confidence when it cometh to offer unto God the external sacrifices which otherwayes God regardeth not 6. The man who most renounceth his own works worth or merits and despiseth all his own doings as a broken earthen vessel is most acceptable in his approaches to Gods free grace in the Mediatour a broken and a contrite heart O God thou wilt not despise and that not for any worth in the matter of contrition but because by contrition is expelled all conceit of self-worth and so the man is most fit for receiving grace and free pardon from God Ver. 18. Do good in thy good pleasure unto Sion build thou the walls of Ierusalem 19. Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullocks upon thine Altar In the last verse David prayeth for the Lords people that what breach had been made in the walls of Gods protection about them by his sins and theirs might be repaired and God more holily and heartily worshipped both by himself and by them in time coming Whence learn 1. As every true member of the Church should bear in heart the condition of the body and put it up to God whatsoever be the mans own private condition so in special he that hath by his sins provoked God to with â—…aw his proteâ—…ion from the incorporation wherein he is should most earnestly interceâ—…e for the good of the body as David doth here do good in thy good pleaâ—…ure unto Sion build thou the walls of Ierusalem 2. The rich grace of God his free love and unchangeable good will to his people is the cause of all the welfare of the Church do good in thy good pleasure unto Sion 3. Whosoever have been most instrumental in the building of Gods Church must some way be emptied of the glory of this work that it may be all ascribed unto God alone who is the onely builder of his own Church as David here emptieth himself of this honour ascribeth it to God saying Build thou up the walls of Ierusalem 4. When God poureth ouâ—…â—…pon his people his Spirit of gâ—…ce and supplication and otâ—… proper effects of his good will to them then and not till then are they fit to do him service acceptably do good in thy good pleasure to Sion then shalt thou be pleased with the sacrifices c. 5 No sacrifice is acceptable to God save the sacrifices of righteousnesse Now the sacrifices of righteousnesse are first the propiriatory sacrifice of Christ whereunto every beleever must have respect as offered in his Name when he cometh to God and next the sacrifices of thankfulnesse and new obedience offâ—…ed up by vertue of Christs sacrifice to be accepted The first sort of sacrifice was represented most specially by burnt-offering and whole burnt-offering and the other sort by peace-offerings and other oblations Then shalt thou be pleased with the sacrifices of righteousnesse with burnt-offering and whole burnt-offering then shall they offer bullâ—… upon thine Altar PSAL. LII To the chief Musician Maschil A Psalme of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Abimclech THe scope of the Psalmist is to shew that Doeg his enemy had no reason to glory in the favour of the Court purchased by his false and cruel calumnies against him and the Lords Priests which he proveth by four reasons First because Gods kindnesse could not be taken away by Doegs cruel calumnies v. 1. Secondly because God sâ—…ould â—…oot our Doeg out of the world for his wicked calumnies ver 2 3 4 5. Thirdly because Doeg should be made a laughing-stock and matter of derision to the godly ver 6. 7. Fourthly because maâ—… his malice David should be blessed as a believer in God and a true worshipper of him ver 8. Whereupon he concludeth with praise to God ver 9. From the Inscription Learn 1. It is no new policy of wicked men to seek to be great in Court and in the favour of Princes by maligning the godly and fostering the displeasure of Princes against them for Dâ—…eg of old did climbe in Court this way 2. Such practices are most suitable to false brethren for this Doeg is an Edomite of the posterity of Esâ—… 3. When the wâ—…ked come to be in power and credit with Kings for their very enmity against Gods people it is a narrow trial and a sore tentation to the godly as here in Davids case with Doeg is to be seIn 4. In this case there is nothing so needful as to go to God for direction and consolation for so David did and came back with a Maschil or Pâ—…alme for instruction to himself and others 5. It is no advantage to a claw back Caluâ—…niator to pretend that he told nothing but truth and said no more then what he saw for it is true that David came to the house of Abimelech but the telling of this to Saul imported much mischief upon the matter even all the evil which fell forth and all this is laid on Doeg presupposing he had said no more then is expressed here that is that he told Saul David is come to the house of Abimelech Ver. 1. Why boast est thou thy selfe in mischief O mighty man the goodnesse of God endureth continually David chargeth Doeg with the vanity of his gloriation that he was now made so mighty a man for his ill service done against the Lords servants and reâ—…uteth his folly because he would not take the kindnesse of God from the godly so easily as he might steal their good estimation from them among men Whence learn 1. Prosperity and successe following upon a wicked courâ—… dâ—…th hide the sin and mischief which is in it from the sinâ—… as we see here how the favour which foolish Doeg found aâ—… Court for his calumniating David and the Lords Priests did pussâ—… him up 2. There is small reason for a wicked man to glory in his wickednesse whatsoever profit or preferment it doth bring unto him for after examination he will not be able to give a reason of his vain boasting Why boastest thou thy self of thy mischief O thou mighty man 3. Albeit the wicked do think that God forgetteth his simple and silly servants yet it is not so and albeit the Lord doth alter the exercise of the godly and changeth their prosperity into adversity yet he changeth not his affection to them this remaineth fast for ever whatsoever seem to the carnal spectator of the Lords
avenge their quarrel God will shoot against wicked archers and not misse the mark â—…ut God shall shoot at them with an arrow shall they â—…e wounded 2. Where desperate malice is seen there sudden mischief may be foreseen that it shall light upon the malicious suddeâ—…ly shall they be wounded 3. The wicked adversaries of Gods people are destroyers of themselves by their opposition unto them for as they thought to do unto Gods children God doth to them So they shall make their own tongue fall upon themselves 4. Sometimes God will make the wicked spectacles of his judgement to the affrightment of all that knew them and do see their plague All that see them shall flee away 5. The judgement of the wicked should be all mens lesson and all sorts of people shall learn by their plagues to know Gods justice and terrour And all men shalâ—… feare and declare the works of God 6. Not every spectator of Gods work giveth glory to God but they only who compare his Word with his works and through the vaile of means and instruments do look to God the righteous Judge of the world They shall declare the work of God for they shall consider wisely of his doing 7. When wo and wrack doth come upon the wicked then doth joy and comfort come to the godly not so much for the dammage of the wicked as for the manifestation of the glory of God The righteous shall be glad in the Lord. 8 As the Lords mercies do confirm the faith of the righteous so also do the works of his justice They shall be glad in the Lord and shall trust iâ—… him 9. The delivery of one of the godly is a pledge of the like delivery to â—…ll in the like case and as one so all and every one of the righteous and upright in heart shall triumph at length over all enemies and make their boast of God All the upright in heart shall glory PSAL. LXV To the chief Musician A Psalme and Song of David THis Psalme is all of Gods praises The Proposition that he is to be praised is set down ver 1. The reasons of his praise unto the end are nine The first whereof is because he heare h prayer ver 2. The second because he mercifully pardoneth sins ver 3. The third because of his gracious purpose and powerful prosecution of the decree of election of his own redeemed onâ—…s ver 4. The fourth because of his defending of his Châ—…rch in all places ver 5. The fifth is from his strength manifested in the framing and setling of the mountains ver 6. The sixth from his wise and powerful over-ruling of all unruly and raging creatures ver 7. The seventh is from his preventing of troubles which are coming to his Church by terrifying all Nations at the beholding of the tokens of his displeasure against the enemies of his people ver 8. The eighth argument is taken from the joyful peace granted sometime to his people ver 8. The ninth Argument of Gods praise is from the rich plenty of all necessary food from year to year which God provideth for maintenance of man and beast and specially of his people Israel in their land ver 9 10 11 12 13. Ver. 1. PRaise waiteth for thee O God in Sion and unto thee shall the vow be performed From the Proposition concerning his purpose to spend this Psalm only in praising of God Learne 1. Although prayer and praises do alwayes agree well yet some time may call for praises and for the work of praise only and may take up the whole man for a time as here 2. How mournful a condition soever the Lords people may be in yet God is preparing thereby matter for his own glory Praise waiteth for thee And whatsoever matter of praise be seen or whatsoever measure of praise be given unto God by his people more is due to him and more is making ready for him Praise waiteth for thee 3. Although the rest of the world be senselesse of Gods benefits yet his Church must set about the work of his praises and shall be enabled to give him praise Praise waiteth for thee O God in Sion 4. As it is the duty of every man who doth seek deliverance from trouble or any other benefit from God to oblige himself to praise God for it so it is the Lords manner to gaine to himself praise by granting prayers and to purchase the performance of praises promised unto him Unto thee shall the vow be performed Ver. 2. O thou that hearest prayer unto thee shall all flesh come From the first reason of the Lords praise Learn 1. The hearing and granting of prayer is the Lords property and his usual practice and his pleasure and his nature and his glory O thou that hearest prayer 2. The readinesse of the Lord to hear prayer doth open the door of accesse to all sorts of people who are sensible of their own frailty and necessities and do know his readinesse to relieve them Gentiles as well as Jewes shall come unto him O thou that hearest prayer all flesh shall come unto thee Ver. 3. Iniquities prevaile against me as for our transgressions thou shalt purge them away From the second reason of the Lords praise Learn 1. Sin is a sore adversary and many times prevails over us and drawes on troubles on us which makes us know the ill of it better then we knew before the committing of it Iniquities prevaile against me 2. Whatsoever be the sins of the people we live amongst let us make special accompt of our own guiltiness in the point of confession as David doth here when he saith Iniquities prevaile against me 3. Our sins should be looked upon not to chase us from God but to humble us and drive us to seek pardon and purgation from the Lord whose free grace only can take sins away Iniquity prevails over me as for our transgressions thou shalt purge them away 4. The holy Prophets and Pen men of Scripture have no grounds of hope for pardon of sin save those which are common to the meanest of Gods people for David in his confession cometh in by himself alone aggravating his own sins most Iniquities prevail against me saith he But in the hope of pardon he joyneth with the rest of Gods people saying As for our transgressions thou shalt purge them away Ver. 4. Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple From the third reason of the Lords praise Learne 1. God hath made election of some out of the rest of mankinde on whom he doth effectually bestow blessednesse Blessed is the man whom thou choosest 2. All those whom God doth effectually call and reconcile to himself and draweth into communion and society with himself are elected and blessed persons Blessed is the man whom thou choosest and causest to
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
and gladnesse that the bones which thou hast broken may rejoyce He prayeth for remission of sin the second time with an eye to the bloud of the Messiah Christ and joyneth with it a petition for comfort to his afflicted spirit Whence learn 1. No lesse loathsome then leprosie is the sight of sin when it is looked upon as unpardoned and nothing lesse then the bloud of Christ signified by the bloud of the clean bird slaine to cleanse the leper can purge a man of it for David doth look unto the manner of cleansing the leper as it is set down Levit. 14. Where two birds were taken and one of them slaine and the living bird being dipped with bysope in the bloud of the slaine bird was let flie away to signifie the leprous sinners deliverance from perdition by the bloud of that cleanly bird Jesus Christ purge me with bysope saith he 2. Whatsoever application hath been made to a man of Christs blood in justification of his person it doth not hinder but rather doth open a way unto the renewed acts of application thereof according as new sins do draw on new guiltinesse for here justified David prayeth to be yet again purged with bysope 3. Renewed acts of remission of sin granted by new application of the vertue of Christs blood cleanseâ—…h the conscience of the guilt of sin and cleareth the man before Gods justice purge me with bysope and I shall be clean saith he 4. Howsoever remission of the guilt for Christs sake be inseparable from the imputation of righteousnesse for Christs sake yet may these two be distinguished and distinctly looked upon for the beleevers comfort for here David looking on the removing of the guiltinesse of sin by Christs death saith purge me with bysope and I shall be cleane and looking upon the imputation of Christs righteousnesse or obedience even unto â—…he death he saith Wash me and I shall be whiter then snoâ—… Now that these two branches of this mercy are distinguishable may appear from this that as to be freed from eternal torment is one benefit put case a man were annihilated in his loosing from it and to be not onely freed from eternal torment but also made blessed by the gift of eternal life is another and a greater benefit So removing the guilt of sin in relation to the removing of punishment is one thing and the assignation of Christs righteousnesse in relation to eternal life is another thing and these two benefits both of them are purchased by Christs perfect obedience unto the death and are holden forth Levit. 14. for after the delivery of the leper from death figured and symbolized by the letting go of the living bird dipped in the bloud of the slaine bird the cloathing of the leper with righteousnesse is figured and symbolized by the washing of the man and putting clean cloaths upon him Now it is not the mans personal sanctification inherent which in every man is joyned with much pollution that maketh him clean but the imputation of Christs righteousnesse This maketh him whiter then snow 5. As we must not neglect the Ordinances of God but must use them carefully for obedience unto God and for strengthening of our faith so we must not rest upon them but seek in unto the signification substance and end of them which is Christ as here David seeketh perfect pardon by Christs blood perfect purging and cleansing through him under the termes of purging with bysope and washing 6. The grief and torment which followeth sinne and is felt by a wounded spirit even in the children of God in the time of their repentance is greater then ever the pleasure of sin was to them as David sheweth here who speaketh of his vexation and wounded spirit as of the painfullest trouble which can fall upon the body for by the bones which thou hast broken he meaneth the chastisement of his spirit inflicted of God 7. Nothing can heal this wound of the spirit save the hand that made it nothing but Gods lively application of his word of Grace and pardon to the guilty sâ—…nner can do it so David will not rest with what Nathan had spoken till God speak the same effectually unto him make me to hear joy and gladnes 8. As there is no sorrow so deep as the sense of Gods displeasure so there is no joy so refreshing as the inward consolation of Gods Spirit for Davids broken bones will rejoyce if God will speak peace to his soul make â—…e to hear joy and gladnesse that thâ—… ones which thou hast broken may rejoyce Ver. 9. Hide thy face from my sint and blo out all mine iniquities 10. Create in me a clean heart O God and renew a right spirit within me 11. Cast me not away from thy presence and take not thy holy Spirit from me 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit 13. Then will I teach transgressours thy wayes and sinners shall be converted unto thee He prayeth for remission of sin the third time ver 9. And joyneth therewith a petition for rectifying his sad condition first by renovation of that grace which was decayed and as it were lost in his sense ver 10. Secondly by preventing his deserved and feared separation from God from communion with his Spirit ver 11. Thirdly by repairing and restoring of his some-time gracious condition and setling him therein by the Spirit of adoption ver 12. And then he promiseth to make good use thereof for the comfort and ediâ—…ication of other sinners ver 13. Whence learn 1. Sin is soone committed and guiltinesse and inisery soone drawn on but not soone and easily removed many a cry to God may be uttered in the sense of felt displeasure of God and fear of more and more evill following on it before the soul finde freedome from it as this frequently repeated petition for pardon and these expressions here set down do make evideâ—… 2. Earnestnesse of affection maketh often repetition not to be babling and when that which most presseth us is most pressed and insisted upon by us in our prayer it is no vaine repetition or idle multiplication of words as here is to be seene 3. Sin seen in its own shape is a loathsome sight to God and horrible to the sinner which loathsome sight nothing can remove save the Lords voluntary forgiving of it and his not setting it before his own face to be pursued in severe justice Hide thy face from my sins 4. As one sin doth waken up the conscience of many other sins so nothing can quiet the conscience about that one sin except both it and all other sins be forgiven therefore saith he â—…lot out all mine iniquities 5. A â—…ncere penitent is no lesse desirous of renovation and sanctification then he is of forgivenesse of sin for with blot out all miâ—… iniquities he joyneth create in me a cleane heart and renew a right spirit within me 6. Albeit
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
dealing with his people The goodnesse of God endureth continually 2. So long as Gods unchangeable kindnesse endureth the wicked have no cause to insult over the godly nor have the godly cause to faint or be discouraged for this goodnesse of God David doth oppose both to Doegs boasting and to his own tentation The â—…indnesse of the Lord endureth for ever Ver. 2. Thy tongue deviseth mischiefs like a sharp râ—…sour working deceitfully 3. Thou lovest evil more then good and lying rather then to speak righteousnesse Selah 4. Thou lovest all devouring words O thou deceitful tongue The next Argument of refuting Doegs folly is because this cruel calumny should bring Gods vengeance on Doeg and root him out from all felicity and here he first sets down his ditty in these three verses before he sets down his doom ver 5. Whence learn 1. The tongue when it is abused is a world of wickednesse setting the world on fire as it self is set on fire from hell by Satan for whatsoever mischief the devil can suggest or a wicked heart can devise the tongue will serve to vent it therefore is the tongue charged with devising of mischief Thy tongue deviseth mischief 2. The smooth convey of a wicked device doth not hide the mischief of it from Gods sight nor extenuate the mans fault but rather doth help on the mischief more cunningly and powerfully like a sharp rasour working deâ—…itfully 3. When a man speaketh no more of a tale of his neighbour but what may serve to the mans hurt and prejudice and keepeth up the relation of that part of the tale which might clear the mans innocency or might give a right construction of his doing albeit that part of the tale told be true if all the rest of the tale had been told with it yet being told alone as if it were the full history it is evil it is false lying It is a murthering and devouring speech and full of deceit and doth argue the Speaker such a one as Doeg was in the particular at least to whom David saith Thou lovest evil more then good and lying rather then to speak righteousnesse Thou lovest all devouring words O thou deceitful tongue 4. The more wit deliberation and affection is in a sin the heavier is the guilt and challenge for it more just Doegs devising mischief Doegs chusing evil and not good chusing lying and not righteousnesse loving these evil and all-devouring words maketh his ditty most fearful 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living â—…ah Now followeth his doom Whence learn 1. As any wicked man is instrumental for bringing temporal destruction on the godly so is he instrumental in drawing everlasting destruction upon himself from Gods hand God shall likewise destroy thee for ever 2. He that seeketh to settle himself to inlarge himself to root himself in the earth and to prolong his standing in the world by wrong means and in special by hurting the godly and their good name and cause shall finde the event quite contrary to his desire designe and expectation as Doeg did whose doom was destruction for his evil offices done at Court against David â—…nd the Lords Ministers God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Ver. 6. The righteous also shall see and feare and shall laugh at him 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickednesse The third Argument of refâ—…tation of Doegs vain-boasting is that his wisdome should be seen to be ridiculous folly and his bâ—…asting to be the matter of his shame and disgrace Whence learn 1. The notable enemies of Gods children and servants may expect to be notably punished and that they who did see their sin shall see also Gods vengeance on them The righteous shall see it 2. As the godly are the only wise observers of Gods work and dispensation of his mercy and justice so also are they the only persons that do make spiritual advantage thereby The righteous shall see it and fear 3. As the good of godlinesse is seen and felt by the godly in their own experience of Gods blessing upon themselves so is it seen and observed also in the contrary evils which befal the ungodly Lo this is the man that made not God his strength say they but trusted in the abundance of his riâ—…hes and strengthened himself in his wickednesse Ver. 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever The fourth Argument for refutation of Doegs foolish boasting is because I saith David shall flourish in Gods favour in despite of Doeg Whence learn 1. Whatsoever may befall 〈◊〉 godly by the malice of their enemies it shall not hinder their felicity when their enemies are running to their own destruction it shall be well with the godly they may be perswaded of it for the Psalmists example doth encourage to it But I am like a green Olive-tree 2 As the Olive-tree being planted in a fertile ground draweth in moisture whereby it is nourished and groweth up so doth the beleever being planted in the Church draw spirit and life trom God by the holy ordinances whereby he groweth up I am like a green Olive-tree in the house of God 3. The wisdom of the godly and the ground of their true blessednesse is this they make fast work of their everlasting felicity by saith in God and this maketh them like green Olives all the dayes of their life for I trust in the mercy of God for ever and ever is given here for a reason of his happy growing in the house of God Ver. 9. I will praise thee for ever because thou hast done it and I will wait on thy Name for it is good before thy Saints He closeth the Psalm comfortâ—…bly with resolutiâ—…n to praise God and to depend upon him Whence learn 1. Victory over tentations obtained by saith iâ—… very gloriâ—…us for saith doth make a man as sure of what is to come as if it were perfected and filleth him with praise for the certain hope of the performance of Promises I will praisâ—… thee for ever saith David because thou hast done it 2. â—…ith being soliâ—…ly fixed bringeth forth hope and quiet expectation of what is promised I will wait oâ—… thy Name 3. As the Christian patience of one of the Saints is a matter of gâ—…od example and great encouragement unto all the rest that behold it â—…o the consideration of the good which may redound to others who shall be witnesses of our patient attenâ—…ing upon God should stiâ—…e us up to this duty of patient hope in God I will wait on thee for it is good before thy Saints PSAL. LIII To
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
set his hand also in the sea and his right hand in the rivers The fifth promise made to David in the shadow but to Christ in the most real substance is the inlarging of his Kingdom through the world by sea and land continent and isâ—…es and so Christs Kingdom must not be confined to more narrow bounds then his charter doth beare him unto but must be stretched out to the due length and breadth even to whither soever he sendeth out his Gospel and doth extend his hand to subdue and conquer subjects unto himself and to bring them within the visible Church for I will set his hand also in the sea and his right hand in the rivers sheweth that the Kingdom must reach beyond the bounds of Canaan whether we look to David the type or to Christ the Antitype we are led by this speech to the largenesse of this Kingdom 26. He shall cry unto me Thou art my Father my God and the rock of my salvation The sixth promise properly belonging to Christ according as it is declared by the Apostle Heb. 1. 4. from this place and from a Sam 17. 19. For albeit David and Solomon were God sonnes by adoption office of Government and chosen types yet Christ who came of David according to the flesh was Gods Sonne by personal union of the humane nature with the Word or second Person of the Trinity And here he is promised as Head and Prince of the Covenant of salvation made in favour of the elect only Mediatour and Intercessor for all the redeemed Whence learn 1. The Covenant of grace is consolidated in Christ our Head and he hath the first right as man to say unto the Father that which is here said as Intercessor and Mediatour for the elect He shall cry unto me Thou art my Father my God and the rock of my salvation 2. Hereby it is intimated also that both Christ in his own person and the persons of his redeemed ones also in whose name Christ taketh the right of what is promised to his subjects was to be exercised with trouble and was to be put to it to make use of the Covenant and of the priviledges and promises of it for sustentation and salvation Thou art my Father my God and the rock of my salvation Ver. 27. Also I will make him my first-borne higher then the Kings of the earth The seventh promise most proper also to Christ who in respect of his humane nature personally united with the divine nature of the eternal only begotten Sonne is made and declared to be the Fathers first-born and more excellent then all the Kings of the earth how despicable soever his Kingdom doth seem for all earâ—…hly Kings are under his fooâ—…stool and of them none can make or preserve the life of one of his subjects nor his own Also I will make him my first-borne higher then the Kings of the earth Davids prerogative above other Kings was but a shadow of this and of short continuance Ver. 28. My mercy will I keep for him for evermore and my covenant shall stand fact with him The eighth promise is of everlasting mercy to Christs subjects to be kept in store for Christs dispensing forth thereof My mercy will I keep for him for ever and this is the ground of the Covâ—…nant and the sweetest consolation of the Covenant which shall never he disannulled because established in Christ and to him for our behoof My Covenant shall stand fast with him Ver. 29. His seed also will I make to endure for ever and his throne as the dayes of Heaven The ninth promise is of the continuance and increase of his off spring and Kingdome while the world standeth which cannot be fulfilled but in Christ. Whence learn 1. Christ hath from age to age a succession of children whom he by his Word and Spirit begetteth unto a spiritual life and this succession shall not be cut off but one generation shall follow another His seed also will I make to endure for ever 2. As Christ shall not want subjects in any age to shall he not cease to govern his people in any age His throne shall be as the dayes of Heaven Ver. 30. If his children forsake my law and walk not in my judgements 31. If they break my statutes and keep not my Commandments 32. Then will I visit their transgression with the rod and their iniquitie with stripes 33. Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile The tenth promise is of a merciful manner of dealing with Christs subjects that is with persons regenerate and reconciled with God by correcting them with temporal rods when they break forth into offences and do turn back or go aside from obedience to Gods law that being corrected they may repent and so be saved Whence learn 1. The Covenant here made with David in type and with Christ the Antitype is for the behoof and benefit of the children as this article maketh evident If his children forsake my law 2. There is a provision in the Covenant against the sins which may fall out in the persons covenanted and might marre all our comfort if remission were not covenanted If his children forsake my law 3. If the Lords children watch not over their own corrupt nature and against tentations they are in danger of falling and certainly will fall into fits of fearful sinning against Gods revealed will both by way of commission and omission so as they may seem not renewed as here is presupposed If his children forsake my law and walk not in my judgments if they break my statutes and keep not my Commandments 4. The Lord doth not allow sin in his own children more then in others but will testifie his indignation against the sins of his own children with â—…ad judgements If they keep not my commandments then wâ—…ll I visit their transgressions with the rod and their iniquity with stripes 5. The sharpest rods and forest stripes wherewith God doth visit the children of Christ may stand and do stand with loving kindnesse unto them for they are fatherly corrections medicinal preâ—…ervatives against sinning afterward and tokens of Gods hating of sinne and not of rejection of their persons but rather effects of his love to the persons corrected Neverthelesse my loving kindnesse will I not utterly take from him 6. The mercy shewen to the children is with respect to the Father with whom the Covenant is made in favour of the children My loving kindnesse will I not utterly take from him that is from David as type and Christ as Antitype for whose sake the kindnesse is derived to the children 7. Except the Covenant of grace had this article in it for remission of sinne and for fatherly correction to drive unto repentance that the penitent person coming to God by faith might have sinne forgiven him and loving kindnesse shewen to him this Covenant should faile us no lesse then the Covenant of works