be divine do acknowledge also that the Scriptures are the voice of God the Father and this Psalme the Apostle Heb. 3. 7. calleth the saying of the holy Ghost and in that same place he expoundeth his voice of whom this place doth speak to be the voice of the Sonne Jesus Christ and so the voice of God in the Scriptures in the Gospel appointed to be preached by sent messengers is the voice of God the Father Son and holy Spirit as David also doth teach us 2 Sam. 23. 2 3. The Spirit of the Lord spake by me there is the person of the holy Spirit The God of Israel said there is the ordinary designation of the person of the Father without secluding of the VVord or Spirit The Rock of Israel spake to me there is the description of the person of the Son who is the Builder of the Church his house and the foundation whereupon his Church is builded against which the gates of hell shall not prevail 2. The visible Catholick Church which hath the Word of God preached unto them and are in Covenant with him is the people of Christs pasture and sheep of his hand wherein may be found many such as harden their heart and perish and so are not all of them elect persons for To day if ye will hear his voice is spoken unto all to whom the Word of God doth come and doth bring them in the bond of the Covenant to hear his voice 3. Of such as are in Covenant with God in Christ to believe and obey his voice those only are actually true disciples who have this property to love to believe and to obey Gods voice to yield their heart to the Lords Word To day if ye will hear his voice is here the probation of their covenanted profession 4. The present time only is the opportunity of salvation or embracing of the offer of Gods grace and testifying of our obedience of saith we are not sure how long the Word shall remain with us or we with it To day if ye will hear his voice 5. How ignorant weak and unable soever a man be by nature to believe and obey the voice of God yet seeing God doth offer himselfe by his Word to cure him of all his evils he cannot endure that a man should wittingly willingly reject the counsel of the Lord and resolutely strengthen himself in his natural misbelief and disobedience for this were to harden his own heart yet more which here is forbidden To day if ye will hear his voice harden not your heart 6. The example of other mens sinnes should be made use of to make us wise for eschewing the like as here the history of the peoples murmuring against God and his Ministers is for this end recorded from Exod. 17. 3 4. concerning their tentation of God and provocation of him in the willernesse 5. It is to good purpose that we look upon the sins of our fore-fathers and upon Gods judgements on them for their sins that we may be humbled mâ—…de watchful against hereditaâ—…y sins so this end is the time told them When your fathers tempted me proved me 8. He that maketh question eiâ—…her of Gods power or good will after he hath had experience and proof thereof burieth unthankfully the Lords bounty and doth draw a great deal deeper in the sin for this doth aggravate the provocation of God by the carnal Israelites here that they had often proof what God could do They saw my works saith he 9. The Lord not only marketh mens sins but also doth reckon how long they continue in them Fourty yeares long was I grieved 10. Mâ—…sbelieving of God and not submitting our selves to his government is a vexing of his Spirit and a provocation of him to reject the sinner Fourty yeares long was I grieved with this generation 11. The errors of the minde are dangerous but the errors of the heart are yet more dangerous for the faults of the minde simply considered are ignorance and error but the fault of the heart is a loving of darknes and error the error of the minde saith I knew not I did not understand such a duty but the error of the heart saith no lesse then I will not know I desire not to hear of I care not for such a duty I said it is a people that do erre in their heart and they have not known my wayes that is they have not regarded my wayes have not allowed of them or loved them for otherwayes they were not simply ignorant of them they heard his words and saw his works 12. Not to subject our selves to such and such particular hard exercises difficulties straits and sad dispensations as it pleases God to put us under is a not knowing and disapproving of the ways of God which he followeth in dealing with his people and is no lesse then if we did take upon us to be wiser then he and to counsel and direct him how to govern the world and our particulars better then he doth They erre in heart and have not known my wayes Ver. 11. Unto whom I sware in my wrath that they should not enter into my rest To enforce the exhortation the Lord repeateth the doom pronounced upon such as harden their own hearts in their unbelief and disobâ—…ience of the voice of God to wit that he sware they should not enter into his rest that is they should not enter into the rest of reconciliation and peace with God which is a part of the believers rest whereof the Apostle speaketh commenting on this place Heb. 4. 3. nor into the rest of Canaan the type of heaven so they â—…ied in the wildernesse nor into the rest of heaven signified by Canaan so many of them as continued in this sin of hardening their heart against the voice of God Whence learn 1. There is a rest of God ordained for Believers who give up their hearts to the impression of Gods voice in the obedience of faith to wit the rest of justification reconciliation and peace with God the rest of begun sanctification and ceasing from their own works and the rest of everlasting refreshment begun in this life and perfected in the life to come for this is the rest which God calleth here his rest They shall not enter into my rest 2. Aâ—… all sin hath judgement following after it as the shadow followeth the body so hardening of the heart against Gods Word in special hath wrath annexed unto it To whom I sware in my wrath 3. Obstinate hardeners of their heart in unbelief and disobedience against Gods Word are near to the curse and whosoever do continue to the end shall be found reprobates justly damned to the eternal torment of restlesseness against whom God standeth sworne to condemn them and destroy them Unto whom I sware in my wrath that they should not enter into my rest 4. The most fearful curses and threatnings pronouncel against sinners by God and the most terrible
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
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
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
is illuminated to behold and the heart inclined to follow righteousnesse Secondly in the work of daily direction by his Word and Spirit Righteousnesse shall go before him 3. As the way that the Believer must walk in is that which is prescribed by the Lord his leader so the effectual mover of the Believer unto sanctification is the grace of righteousnesse or sanctification which Christ the leader doth send forth into his peoples heart to make them follow the direction given unto them For Righteousnesse shall go before him and set us in the way of his steps PSAL. LXXXVI A Prayer of David THis Psalme agreeth well with the time when David was in trouble being persecuted by Saul The summe of it is a prayer for reliefe consisting of 7. Petitions some of them more generally some of them more particularly expressing his trouble and his desire of relief all which Petitions have reasons joyned unto them serving to strengthen the faith of the supplicant Ver. 1. BOw down thine eare O LORD heare me for I am poore and needy The first Petition is for audience and the reason of his hope to be heard is because of his necessity to be helped Whencâ—… learn 1. When a believer hath any Petition to present unto God he may expect accesse unto God and audience and acceptation of his person and prayer O Lord hear me 2. Albeit the supplicant be on earth and God to be found in heaven albeit the supplicant be mean and base both in his own eyes and in effect and God be the high and lofty one that inhabiâ—…h eternity yet will he humble himselfe to take notice of the supplicaâ—…ion of 〈◊〉 believing supplicant Bow down thine ear O Lord. 3. Of that whereof misbelief would make use unto discouragement and desperation faith maketh a ground of hope to be helped for affliction and weaknesse and want of all help and comfort from man is the Lords forerunner to advertise the believer that the Lord is coming O Lord hear me for I am poor and needy Ver. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee The second Petition is for protection of his life and the reasons of his hope are taken from the qualities of such a person as hath right to expect Gods protection Whence learne 1. The bodies and soules of Gods children have snares lâ—…id for them by enemies bodily and spiritual from which they cannot deliver themselves except they do commit the custody thereof uâ—…o God as the Prophet doth saying Preserve my soul our wit our prudence our power our fighting our fleeing or whatsoever means we can use under heaven are litle worth if God do not preserve us 2. That man hath a ground of hope to be preserved by God who being pursued for his life by malicious persecutors for falsely alledged wrongs done by him can attest God for his innocency in the particular whereof he is charged as here David doth Preserve my soule for I am holy that is free from the fault whereof I am charged or I am a favourite of thine or a man who hath been bountifull in doing good to him that pursueth me for thus much also will the word bear 3. The conscience of studying to please God is very sweet in time of trouble and especially when trouble falleth on for Gods service O my God save thy servant 4. Innocency in a particular cause is not sufficient to bear us out not yet the conscience of out good service done to God but we must make use of the Covenant and put our trust in Gods goodnesse whensoever we do expect any good from God O my God save thy servant that trusteth in thee Ver. 3 Be mercifull unto me O Lord for I cry unto thee daily The third Petition is for mercy and forgivenesse of sin and the reason of hope is because he is a daily supplicant Whence learn 1. Innocency in our carriage toward men and the goodnesse of the cause which we defend may leave us in the mire in time of trouble because of our sinnes whereof we are guilty in other respects except we flee to Gods mercy Therefore when sin is objected mercy must be our refuge and plea Be mercifull to my O Lord. 2. Assiduity and instance in prayer doth promise certainly a good answer after asking seeking and knocking Be mercifull to me for I cry unto thee daily Ver. 4. Rejoyce the soule of thy servant for unto thee O Lord do I lift up my soule 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee The fourth Petition is for comfort the reasons of his hope are because he seeketh his comfort no where else but in God Next because God is gracious to all supplicants Whenâ—…e learne 1. As the Lord doth burden his own children sometime with affliction and sorrow for their humiliation and trial of faith so will he also comfort them in due time and give them cause of joy in himselfe for the strengthening of their faith and they may pray for this and expect it Rejoyce the soule of thy servant 2. He that would have comfort from God must set himselfe to seek it in him onely and not look after it elsewhere under the heaven and in this way he may oray for it and expect it as the Psalmist doth here For I lift up my soul unto thee O Lord. 3. The knowledge of Gods goodnesse and mercy is the â—…ife of â—…aith the fountain of consolation and ground of prayer Rejoyce tâ—…e 〈◊〉 â—…f thy servant for thou O Lord art good 4. Whatsoever evill the sinner doth finde in himselfe there is a remedy in God for it if he 〈◊〉 any good thing God hath it and is ready to communicate it For thou Lord art good If the sinner be smitten with the conscience of sin and deserving of wrath The Lord is ready to forgive If a mans sins do seem so many and heinous as he dare not approach The Lord is plenteous in mercy 5 He who desireth to partake of Gods goodnesse and mercy must resolve to worship the Lord to believe in him and to pray unto him and whosoever taketh this course whatsoever he be without exception he shall finde the Lord to be good and ready to forgive and plenteous in mercy to all them that call upon him Ver. 6. Give ear O LORD unto my prayer and attend unto the voice of my supplications 7. In the day of my trouble I will call upon thee for thou wilt answer me 8. Among the gods there is none like unto thee O Lord neither are there any worke like unto thy works 9. All nations whom thou hast made shall come and worship thee O Lord and shall glorifie thy Name 10. For thou art great and dost Wondrous things thou art God alone The fifth Petition is for reliefe and deliverance out of his present distresse propounded in the general termes
of the mighty can be likened unto the Lord Ver. 7. God is greatly to bee feared in the assembly of the Saints and to bee had in reverence of all them that are about him A third reason to confirme his faith is this God is terrible and to be stood in awe of by all his people and it were a fearfull injury for his Saints not to give him the glory of his power and sidelity Therefore will he say I have reason to believe what he hath promised concerning the Kingdome of Christ. Whence learne 1. Holy Angels and sanctified men of all creatures have nearest accesse unto God and are most like to the domesticks and Courtiers of a King who attend him daily and wait upon him for they are here said to bee about him 2. The feare and reverence of God imprinted on Angels and Saints doth evidence the greatnesse of Gods power excellency and majesty God is greatly to be feared in the Assembly of the Saints 3. The terriblenesse of Gods holy Majesty and the reverence due to him from all his Saints should make us afraid to misbelieve his Word and Promises for this is made a reason of the Psalmists believing the Lords Word God is greatly to be feared in the Assembly of the Saints and to be had in reverence by all them that are about him Ver. 8. O LORD God of hosts who is a strong LORD like unto thee or to thy faithfulnesse round about thee A fourth reason to confirme his faith is this GOD is LORD of Hosts and incomparable in strength and faithfulnesse whereby he is compassed on all hands round about therefore will he say I have reason to believe his promise concerning Christs Kingdome Whence learn 1. As the Lord only knoweth persectly his owne Omnipotency and his own Excellency in all perfections so we know GOD bâ—…st when we come to him and acknowledge that he only knoweth himself fully and do give unto him this glory as the Psalmist diâ—…ecting his speech to GOD immediately doth tâ—…ach us O LORD God of hosts who is a strong LORD like unto thee 2 The same power which serveth to humble a man by afflicting of him serveth also to comfort him and strengthen his faith in affliction when he doth draw neare unto God for the Psalmist maketh use of the same stile here both to direct his saith and to keep down his pride his sâ—…etting and repining against God saying O LORD God of hosts 3. As the Lord is as it were compassed about on all hands with power and is incomparably strong in all difference of time past present and to come above all his creatures so also first and lâ—…st in all difference of time he is incomparably faithfull above all his creatures O LORD God of hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Ver. 9. Thou rulest the raging of the sea when the waves thereof arise thou stillest them A fifth reason to strengthen his faith is The LORD who doth rule the raging Sea is able to suppresse and compose all tumults and troubles whatsoever are raised or shall be raisd against his Church Therefore I have cause will he say to believe his promise concerning Christs Kingdome Whence learn That the power of GOD in ruling and calming the raging Sea may strengthen the faith of his children amidst all the tumults of people against Christs Kingdome Ver. 10. Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme The sixth reason is this GOD hath done as much already for delivering his Church by destroying Rahab or the Egyptians and scattering of his enemies from time to time as may assure me both what he can and what he will do for his people therefore I may be quiet Whence learne 1. Faith may and should make use of every example of GODS working for his people in all times after and in speciall the overthrow of the Egyptians as a perpetual pawne of GODS promise to tread down and destroy all the enemies of his Church and Kingdome for Thou hast bâ—…oken Rahab in pieces is here and else-where frequently called to remembâ—…ance for this end 2. It is as easie for GOD to destâ—…oy a Nation of enemies were they never so many or powerful as to wound or kill one man Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong hand Ver. 11. The heavens are thine the earth also is thine as for the world and the fulnesse thereof thou hast founded theu Ver. 12 The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy Name The seventh reason for confirmation of his faith is Heaven and earth and all creatures in all corners of the world are the LORDS work sustained by him and cared for by him and there is not a mountaine or hill greater or lesser such as Tabor or Hermon which do bear grasse or corne or herbs or trees or whatsoever may make them look as it were chearfully and rejoyce but it is by the power of GODS Name Therefore I may be sure GOD will much more care for his Church and for the stability of the Kingdome of Christ. Whence learn 1. The heaven and earth and fulnesse thereof belongeth to the LORD by due right and are cared for by him as his own possession The heavens are thine the earth also is thine as for the world and fulnesse thereof thou hâ—… 〈◊〉 sounded them 2. The making and governing of the world which was made and is governed for the use of man may give assurance that his Church and people for whose cause especially all was made shall be continued from age to age to long as heaven and earth do remaine and shall be more particularly cared for then any other part or piece of his workmanship for to this end doth the Psalmist make mention of other creatures appointed to serve man 3. Seeing the Lord maketh the hills and mountaines after Winter-blasts of frost and snow to change their countenance and as it were look joyfully and rejoyce we may be perswaded that his Church after troubles shall much more change its countenance and reioyce in Gods Name For to this end is it said that these mountaines Tabor and Hermon shall rejoyce in thy Name Ver. 13. Thou hast a mighty arme strong is thy hand and high is thy right hand The eight reason is taken from the exceeding great power of GOD to do more then ever he hath done for his Church Whence learne If a greater work then the making and upholding of the world or if a greater work then any thing which is done by GOD hitherto were needful to be done for the good of the Church there is power enough infinite power in GOD to effect it Thou hast a mighty arme strong is thy hand and high is thy right hand Ver. 14. Iustice and judgement are
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