Exposition Upon the Ten Commandments, Exposition 1 · Part 2
Take not thy holy spirit from me.
Spirit, doth heere signifie, the gift of the spirit, as else-where in scriptures.
As Saule therefore lost such gifts, so Dauid prayeth, he may not, to wit, louelove of his Country, and people, prudence, courage, making good lawes, felicity, or good successe.
1. He teacheth vsus then, that sinne deserueth not onelyonly the impairing of sauing graces, but the losse euen of gifts, meete for a mans particuler vocation: so God threatneth. Mal. 2.2. to curse their blessings, and saith, Ezech. 20.26. that he polluted them in their gifts: so Nabuchadnezer is said, to be turned into a beast. Dan. 4. that is, to loose the vse of reason, after the same manner, Naball became a sot, or a stone. 1, Sam. 25.
2. That euen the gifts of a mans calling, are from the spirit of God: so as that the meanest calling, or gift belonging thereto, is not to be despised.
3. That eueryevery one is to endeuour to hauehave, to preserue and encrease the gifts of his calling.
4. Now as all gifts are good, so those which are for the ordering of familie, Citty, or Kingdome, are most excellent.
5. Mention of the holy spirit, is made, to teach vsus, that all duties are to be done holily.
They are done holily, when, 1. the kinde of life is warrantable by the word of God; that is, when it any way setteth out the glory of god, or procureth good to others.
2. The party performing any duty, is in Christ, and repenteth for sinnes.
3. He doth the duties for conscience to God, and as in the presence of God.
4. In the vnderstanding of duties, he calleth vponupon God.
Hetherto the fift petition, the sixt followeth. v. 11. Restore to me thy ioy of thy saluation, &c.
Wherein he desireth to hauehave the gifts of the spirit giuen him againe, which he had lost, by reason of his sinne, for sinne doth mightily daunt, and dull the graces of the spirit.
Of this petition, there are two parts. 1. to hauehave the ioy of Gods saluation, the other, to be established with Gods free spirit.
Restore, doth properly signifie, to returne, that which is not a mans owne, to the proper owner: but so can it not be taken heere;, for all things are properly Gods, nothing our owne heere. Therefore Dauid desireth to hauehave those things giuen him againe, which he had before, and hath now lost.
Ioy, doth signifie cheerefulnes of the hart, as v. 8. and with it alwayes seeking vponupon conceit of want, hoping to hauehave in seeking, resting in hauing.
Saluation. doth not heere signifie, the estate of blessed life, but outward safety, when as the Prophet can, wanting any thing, come cheerefully to God, seeke to him, be perswaded of his helpe, & finde it: so is it. Exod. 14.13. Psal. 33. and that we may so vnderstand it, heere may appeare: 1. because that euerlasting saluation can neuer be lost, God for sinnes taketh away outward safety and deliuerance.
2. God dooth threaten some such thing to Dauid by Nathan, 2, Sam. 12.10.11.
Now this outward saluation or safety spoken of, hath with it, 1. Gods promise to helpe, 2. and certaine performance thereof.
1. Note then that sinners not repenting, hauehave no security, euen of outward estate, nor can hauehave any heart to seeke vntounto God: it is otherwise with the godly. God hedged Iob.
2. That Gods children, euen in their prosperity, ioy more in Gods fauour to them, then in all outward things.
3. Novve howsoeuer Dauid heere prayeth for outward things simply, hee vnderstandeth conditions, 1. according to the will of God, 2. as farre as God seeth good for him: 3. so alwayes by them, he may the more be perswaded of Gods louelove to him, so must we.
4. Dauid ascribeth all outward safety to God, what meanes so euer he had, so must we.
5. Dauid felt Gods sauing of him. Men must not vse the benefits, without some feeling of them, that they may the more be thankfull for them.
Hetherto the former part: now followeth the latter.
Stablish me with, &c. Wherein we may consider two thinges: the kinde of fauour hee prayeth for, and the matter wherein he would hauehave that fauour appeare.
The kinde is in the word stablish, and is a borrowed speech, signifying to make steedy, to holde by the hand, else hee should fall.
God vpholdeth all things by his word and power, and so doth he eueryevery creature, euen the wicked: but hee vpholdeth his Church and children, more especially with his grace, and louelove as a mother, or nurse the child, which is like to fall: this vpholding or establishing, is vnderstoode heere.
Now this is the assistance of the holy Ghost, whereby the child of God is vpheld daily in the duties of the worship of God, and his perticuler calling.
This hath alwayes in it. 1. truth, 2. frequentation. 3. continuance, which is especially vnderstoode.
1. I gather then from hence, that frō the corruption of sinne in a man, a man may often fall into the same sinnes.
2. That God only can vphold thē. 1, they who desire to be vpheld by God, must lay theyr foundation in saluation by Christ. 2. They must vse all meanes.
3. That vnlesse a man be established, all is in vaine.
The matter wherein he would hauehave this fauour shewed, is Gods free spirit.
Spirit, doth signifie (I iudge) the motion of the minde stirred by the spirit of God, from whence all good thinges in vsus should proceede.
Free, doth signifie, that which the Latines call ingenious, which hath in it, 1. honesty, 2. cheerefulnes.
This if it be wanting, maymeth all duties.
This, sinne quencheth, so as wheresoeuer this is absent, sinne is present.
All must endeuour for such a spirit, onelyonly Christ and his spirit worketh such a one: vve may know it.
1. It alwayes will be busie in the daties of godlines, and ones priuate calling.
2. It is glad, when it hath any occasion to doe such duty.
3. It is dilligent, first and last.
4. Needeth no great spurring on.
5. Doth thinges for the duties sake, and his calling.
6. Is not discouraged, though it suffer for well doing.
7. Will hold out, though it be alone.
8. Alwayes maketh excuses from the busines of godlines, and perticuler calling, not any other to excuse for them.
The 13. verse followeth, which is a digression, or swaruing aside a little from his continued desires, and contayneth a promise of Dauids, wherein is the dutie which Dauid promiseth, and the effect which he looketh for.
The promise is, To teach thy waies vntounto the wicked. The effect, And sinners shal be conuerted to thee.
Where we see by the way, 1, that true repentance is fruitfull: 2. nay, it wil not rest in it selfe, but stretch to others.
Now, in this dutie, we may mark the thing, the Prophet saith, hee will doe, & the parties, to whom.
The thing is, teaching Gods wayes: the parties are wicked, that is, sinners not repenting.
1. Who hauehave neede of teaching.
2. Whom we may be with by vertue of our calling, to doe them good.
Teach, a man is said to doe, when he causeth to learne. This a man doth, 1, by example: 2. in deede: 3. in word.
Here we must vnderstand it of word & example: 1, so as that we must speak things of instruction to others: 2. be the first our selues that must doe them: 3, now what kinde of teaching this should be, looke psalm 32.
4. So as that eueryevery one shoulde bee carefull of the saluation of each other, & this worke may beseeme a King, beeing as carefull to teach as to correct.
Hee will teach, but thy wayes, that is, Gods wayes. Gods waies are eyther such as himselfe walketh in, or such as he will hauehave his seruaunts walke in.
Both may be well vnderstood in this place, so as that sinners ought to knowe how God dealeth with conuerts, and what course is to be taken, to continue in the pleasing of God.
Thus much for the dutie the effect is: And sinners shall be conuerted
Sinners are the same with the wicked, Heere might at large bee handled, the doctrine of the conuersion of a sinner to God, otherwise called repentance.
Some-what may heere briefelie bee touched.
Conuersion being said to be in men, is taken, 1, largely: 2, straitly.
Largely, for any change: Straitly, for that which in Scripture is called repentance. Some vnderstand it here, for that change which is in man, from the feeling of his owne wretchednes and miserie, to the mercy of God: this is true, but not sufficient and full.
But I take it to be vnderstoode in the second sence, as most often in the Scriptures, the Prophet most fitly setteth it out by turning to God.
Turning vntounto, implieth a former turning away, as indeede eueryevery sinner is out of the way, whatsoeuer they seeme to themselues, or others.
This turning is indeede a change, not of the substance, nor of the powers, but only of die properties in desires & practises of the soule and body.
The qualities and properties, which must be in a party throughly turned to God, are of the faculties, 1, to fit themselues to theyr proper obiects, as to knowe, remember, see, and heare, &c. that which it shoulde: 2. to doe theyr duties in them cheerefully, and constantly.
This turning is to God, which is, whē a man in all things consulteth with the worde of God, and endeuoureth to doe all thereafter, neuer giuing ouer till in some sort he can so doe.
But that we may the better vnderstand this turning, let vsus consider the causes, the parts, the properties, and the markes of it.
The principall, efficient, or making cause, is the Spirit of GOD, making a man a new. Iere. 31.18.
The instrumentall, is the word of god.
The matter, is the whole man in soule and body.
The forme, is according to the image of God.
The vtmost end, the glory of God: other middle ends, I, to certifie our own consciences touching our adoption: 2. to the edifying of our brethren.
The properties are many.
1. It beginneth from within, and is most carefull to hauehave the hart first turned to God.
2. It neuer can long lie hid, though it desire not much to shew it selfe.
3. It is alwayes increasing, auoyding the sinnes the party is most inclined vntounto: endeuouring for graces and duties most necessary.
4. In this life it is imperfect.
5. It is wise, & maketh great account of great, and smaller thinges, so preferring the duties of the worship of God, as it neglecteth not the duties of particuler calling; and so performeth them, as yet the hart is principally to God.
The parts are, mortification, and viuification.
Mortification, is the continuall lessening of the practise and power of sinne, and striketh all it can, at originall sin.
Viuification, is actually renuing and quickning to all holy duties, and appeareth in the good desire, purpose, & endeuour to do well, recouering it selfe after slips.
Now followeth the properties, which cannot be perceiued easily in all.
1. Cannot be found in them who are not conuerted.
2. Not easily in such as bee babes in Christ.
3. Not in any, while they are in the fit of grieuous temptations, especially, of perticularities.
In others they may be found, some of them are;
1. A willingnes to set a mans selfe in the presence of God, to thinke of death, the law, the latter iudgement, & hell.
2. A true hatred of sin, yea, of eueryevery sin, and that in a mans owne selfe.
3. A desire of spirituall nourishment by the Word, and Sacraments.
4. A louelove of such as are trulie conuerted.
5. A delight in heauenly things, and preferring them before the world.
Que. But heere a question may arise, whether sinners, when they knewe that Dauid was againe in fauour with God, did conuert?
Aun. Dauid speaketh not so much of the effect, as of the sufficient cause, and iust occasion: that it is hard for a man by the effect, to iudge that the meanes were neuer vsed. Good meanes may make one presume of a good end.
1. Now, if Dauid deemed, that vponupon his finding fauour with God, sinners would turne, what might we doe vponupon so many and great meanes?
2. Besides, Dauid sheweth, that the best thing for a sinner to doe, is to conuert.
3. And that, if sinners conuert vponupon the knowledge of Gods mercy to Dauid, how would the godly profit?
Hetherto hath beene the digression, now followeth a feruent pericion in the former part of the 14. verse. Whereof are two parts.
The thing it selfe, and the Authour of the gyft.
The thing, is to bee deliuered from blood. Some learned Interpreters, by bloods, vnderstand tragicall examples, and bloody euents in Dauids stock and house: but they cannot well proue this. I thinke, it signifieth man-slaughter and murder. For Dauid now thought vponupon the murdering of his most faithfull seruaunt Vriah, and slaughter of the other in his band. Thus are bloods often taken in the Scriptures. Gene. 4.10.
Dauid prayeth, that the fact be not laid to his charge. After generall confession, a man must come to particulers.
1. Let vsus then learne from hence, that seeing Dauid was aboue the compasse of mans law, and yet calleth himselfe to a reckoning for sinne by the worde of God, others so ought to doe.
2. What an horrible sin murder is.
3. Particuler sins knowne, must particulerly be confessed.
4. The same sinnes wil often recourse, and accuse the conscience.
The Authour followeth; vvho is repeated, with a speciall fauour of his.
The Authour is God, and is heere repeated, as a note of fayth and boldnes in the Prophet, whereby he sheweth, that God can and will, and that Dauid looketh for helpe.
And the Prophet doth the rather repeate it, 1, to affect himselfe with consideration of Gods maiestie, 2. & to stirre himselfe vp to pray with his hart, 3. and withall, to shew howe impatient fayth is of delayes.
Nowe this fauour, is saluation, 1. of soule, 2. of body.
Hetherto hath beene the second speciall part of this Psalme, in petitions.
Nowe followeth the third, which is, thanksgiuing: from the latter part of the 14. verse, to the 18.
To this praysing, is there a passage made. ver. 14, 15, and a setting downe of the duty of praysing, in the rest.
The passage hath the profession of this duty, and correction of the speech.
The profession is in the latter part of the 14. verse, and hath in it. 1. the kind of duty. 2. the instrument. 3. the matter.
The kind of duty, is singing with ioyfulnes, which hath great vehemencie, boldnes, and cheerefulnes.
Vehemencie, is in earnest setting of the minde.
Boldnes, in perswasion, that the duty pleaseth God.
Cheerefulnes, is whereby, we readily vponupon the occasion giuen, breake out into the prayses of God, and are glad, that we hauehave occasion so to doe.
The instrument, is the tongue, the minde is not sufficient. 1. God will hauehave the whole man. 2. others must likewise by vsus be prouoked.
Neither did the tongue only sing, but the hand plaied, so must we, all the waies wee can, testifie our desires of praysing God: but some man may say, What dooth musicke helpe, to the prayse of God?
Aunsw. Nothing simply. 1. by it the minde of the singer is shewed. 2. and sometime the minde dull, is stirred vp.
The matter, is the righteousnes of god. This is the Dittie of his song.
The iustice of God, doth heere signifie, the truth of God, in keeping his promise. as Rom. 3, 25, 26. to wit, towards sinners repenting: so likewise in the Sirian tongue, iustice is put for mercy.
1. Now Dauid thus singeth, euen in the house of his pilgrimage. Psal. 119.54.
2. He doth not therfore sing amarous songs.
3. Now indeede as all the statutes are to be our songs, that is, our delight to meditate in, so especially Gods promises of mercy toward repentant sinners.
4. May not this be some comfort, that he calleth Gods mercy iustice: so as that hee shoulde not be iust, if hee were not mercifull to sinners, according to his promises?
Hetherto the profession of duty, now followeth the correction of speech. Open my lippes, &c. Wherein the Prophet closely reprooueth himselfe, in that, hee professed his endeuour of praysing god, whereas indeede this is the gift of God; so as that vnlesse God open the mouth, we cannot praise him.
This correction or mending of the speech, ascribeth all to God, the act, of opening the lippes, and the effect, my mouth shall shew thy praise.
Open my lippes, is a part for the whole, the Prophet prayeth for ability, sufficiently to praise God.
1. No man of himselfe alone, can rightly praise God, naturall corruption will stop his mouth.
2. If a man cannot open his lippes to praise God aright. 2. much lesse can he direct his hart to please God. 3. surely he cannot compasse his outward man.
3. And if a man cannot rightly open his mouth, let him not be hasty with it. Eccle. 5, 1.
4. How earnest would this man be to hauehave his hart ordered.
The effect followeth, wherein is, 1. the instrument, mouth. 2. the worke, shewing the praise of God.
Praysing, is acknowledging or witnessing of excellencie.
God is most excellent eueryevery way.
Shewing forth, hath. 1. often repeating. 2. perticuler reckoning, 3. cleerely setting downe.
All which, we ought towards God to performe.
Thus much for the passage to the praise. Now followeth the setting down of the praise or thanksgiuing.
And that after two sorts, first, by way of deniall, then by affirming.
Both the denial & the affirming hauehave, 1. the thing. 2. the reason.
That which is the deniall, is in these words.
Thou desirest no sacrifice, though I would giuegive. Thou delightest not in burnt offerings: this part denieth the vnsufficient thing, to praise God. 1. by sacrifice. 2, by burnt offering.
The reason, for that God is not delighted with sacrifice, neyther wisheth burnt offerings.
I thinke the verse might better be destinguished thus. Thou art not delighted with sacrifice, thou desirest no burnt offering, though I would giuegive it.
For the speech encreaseth, greater is burnt offering, than sacrifice.
But first knowe the meaning of the words.
Sacrifice, properly so called, is a part of the Iewish worship of God, whereby somewhat was offered to God.
It was of two sorts, 1. Propitiatorie, to procure fauour with God. 2, Gratulatorie, to witnes, thanksgiuing to God.
The second is meant in this place, and that was sometimes called sacrifice, when some beast was killed, but part was reserued for the offerer, part for the Priest, part offered to God.
That which in English is translated desirest, were better, art not delighted with, spoken after the manner of men: that is, doest neither commaund, that I should offer it, nor doost so approue of it, when I offer it.
That which is translated, delightest not in, were better wilt not, that is, doest not care for. We are wisely for all this, to vnderstand this denial: for it may seeme strange, that God should not like of that which himselfe commaunded, as sacrifice and burnt offerings, &c.
First, therefore God liketh not these sacrifices onelyonly, and for the deede done, as sundry performed them.
2. He liketh them not so much, as he doth the other, of a broken hart: for so denialls are by way of comparison. Look Hos. 6, 6. Ioel, 2, 13.1, Pet, 1, 12.
3. God liketh them not, as the Iewes many times performed them. Isa, 1, and 66. chapters.
Que. Did the Iewes rest onelyonly in outward thinges, and had not those of the life to come?
Did the Iewes rest in outward things, without euerlasting life?
Aun. No, the elect Iewes enioy euerlasting life, as well as any of vsus shall.
Quest: What difference is betweene the Iewes and the Christians this way?
Aun: In the maine matters of saluation, nothing, the same God, the same Christ, the same spirit, the same worde, the same faith, hope, and charity, &c. In outwarde thinges somewhat; they had more Sacraments than the Christians: the outward matter of them was diuers, the continuance was not for euer, as the Christians are. Things were not so cleare among them, as among the Christians.
Quest: Why did God ordaine that, which after he did abolish?
Aun: The fulnes of time was not yet come, and God would break the proud hart of the Iewes, by these so many duties.
1, By this, wee may perceaue, that a man may doe duties, which God hath commaunded, & yet not please God.
2, That nothing wil please God from vsus onelyonly, for the deede done, without inward motion of the minde, with faith in Christ, with desire to please God by endeuouring according to Gods commaundements.
3. Sometimes it so may fall out, that a man may omit som outward duty, without any great fault.
4, When there is some cause, that somewhat of the worship should not be performed, neuer omit the spirituall.
5, If in Dauids time sacrifices were not alwayes needfull, what shall we now thinke after Christ, of the abhominable sacrifice of the Masse.
Hetherto the part denying: now followeth the affirming part, shewing what are the most acceptable sacrifices to god. Now this part hath in it, the reckoning vp of these sacrifices, and the commendation of them.
The commendation sheweth that, 1, they are sacrifices, that is, in steede of all, 2, of God, 3, such as God despiseth not.
The spirit and hart signifie as before, in verse, 10. Broken, and Contrite: speeches taken from things, beaten into diuers peeces.
Contrite, beaten as it were to dust or powder.
Broken, is opposite to solide and hard, vvhichwhich yeeldeth vvith much adoe: of which fort, is eueryevery mans hart by nature. Hence are these speeches, A brasen forehead, an yron sinew.
The better to know what this contrite hart is, let vsus first set downe what it is, 2, how it is gotten, 3. how it is tried.
A contrite heart, is voyde of any conceit of it owne worthines. Luke, 10.
It thinketh it selfe worthy of any punishment. Eze. 20, 43.
It esteemeth all it owne thinges most base. Esay, 6, 41, Phil. 3.
It followeth the word of God into all formes. Nehe. 8.9.
It is comforted at the least signe of Gods fauour. 2, Reg, 20, 19.
It is cast down at the least signe of his displeasure. 2, Reg. 22, 19.
It is easily vponupon iust occasion, moued with affections of louelove, feare, ioy, hope, &c. Psal, 12, 4.2, Sam. 15. Psal. 119 often.
It is alwayes full of pitty to others. Ier. 9.2, Cor. 11.
It maketh conscience of smal thinges. Psalm, 19.
It is gotten, onelyonly by the worke of the holy Ghost. Eze. 11, 19. Ioh. 3.6.
The Spirit worketh, 1, without meanes in infants, as in Iohn Baptist. 2. By meanes of the Word, preparatorily, and effectinglie.
The Law prepareth, the Gospel finisheth, and worketh grace, as Nilus maketh Egipt fruitful. Heereupon it is called the ministrie of the Spirit. 2, Cor. 3.
A helping cause to these, are 1, priuity to a mans owne sinnes, infirmities, and slips; these keepe the hart the softer. 2. The crosse sanctified, as in Dauid and Ezechias.
Now heere is breaking and contrition in two degrees, to teach vsus, howe we are to proceede, not to rest in a little breaking, but to goe vntounto grinding.
1. It is trved, for that it chiefely medleth with it selfe strictly, & hath no leysure to looke to others: for it findeth it selfe so broken, that all paines is too little to make it vp, as in the publican, and the woman. Luke. 7.
2. It trembleth at the worde of God. Esay, 66.2. not onelyonly at his workes: so did Elie, Dauid, Iosiah, Ezekiah, feare at the worde.
3. Is patient vnderunder affliction.
4. Looketh not to outward thinges, more then needes must.
5. Can abide no delay.
6. Cheereth vp it selfe only in Christ.
7. Is not hastie to vse inordinate meanes, but hangeth vponupon God.
The commendation remaineth, first, that these are sacrifices; that is, one broken hart is as good, nay better, then all the sacrifices in the world.
They are of God, that is, most excellent, as the hill of God, trees of GOD, noate an excellencie. They are the more excellent, for that they are, 1, of the greatest price: 2, most harde to be performed: 3, most rare.
God despiseth them not: it is a kinde of speech, where more then is spoken is vnderstoode. Thou despisest not: that is, thou maketh great account of. Esay, 57.15. So as none broken in hart, should be discouraged, since God doth like them.
Hetherto hath beene the greatest and first part of this Psalme, for the Prophet himselfe, nowe followeth that which is for the whole Church, from the beginning of the 18. verse, to the end of the 19, whereof are two parts, 1, peticions: 2. prayses.
Peticions, for Sion and Ierusalem.
The peticions for Sion, is to be fauourable to Sion for thy good pleasure.
Wherein are, 1, the thing, fauour: 2, the manner: for thy, or according to thy good pleasure.
But first wee may perceiue, it is our part to pray for others, as well as for our selues: 1, because of Gods commaundement: 2, for that we are the better if others be well: 3, we are members of one body, and God is all our Father: 4, but Dauid dooth this more particulerly, because hee might feare, that for his sake, God would afflict Sion and Ierusalem.
Sion was the hill in the Cittie of Dauid, where afterward was built the temple, and now was the Tabernacle. It seemeth to be put heere for Church, and in that, 1, for persons: 2. for things.
Persons, are especially those, who are of the houshold of faith, and 1. those parents, who beget to Sion, as faythfull Ministers furnished, and endeuouring to instruct in wholesome doctrine: not Wolues, not hirelings.
2. Nurcing Fathers & Mothers, Kings Queenes, and Magistrates.
3. Daughters of Sion, perticuler congregations. Those hee prayeth may first multiply, and secondly florish, for the Churches good.
The thinges are, 1, publishing of sauing doctrine: 2, frequenting holy assemblies, for exercise of the word, prayer, and Sacraments. 3. VVithstanding heresies. 4. Procuring godly gouernment of the Church.
The thing, Be fauourable, that is, giuegive these things: 2, continue them: 3, blesse them.
The maner, For thy good pleasure, not for our merrits. 2, In what measure thou thinkest good.
The peticion for Ierusalem foloweth, wherein we may consider, 1, the obiect, vvalls. 2. the act, build.
Ierusalem, the chiefe Cittie of Palistine, first called Salem, Gene, 14, 18, Psalm, 7.6. After that, it was called Iebus. Iudg. 19.10 and of these two names, Ierusalem and Iebusalem: Though some thinke of the verbe Iire, and Shalom, which is, shal see peace, & it is in the duall number, as Ramathaiim. 1. Sam. 1.
With this was after ioyned the citie of Dauid, so were there three cities in one.
Nowe this was once the ioy of the whole earth. Looke Psalme, 48, 1, 2, 3, and is taken properly, for the Cittie before named: improperly, for heauenly or earthly Ierusalem.
In this place it is taken both wayes, for the City that then was, and a politicall state of the people of GOD for afterward, as Esay, 2, 3. Psalm, 112, 3, 6.
A political state is a company of people well ordered, and furnished vvith things necessary for this present life.
Which may fitly be resembled to Ierusalem: because, 1, that as Ierusalem had, so other states should hauehave Lawes from God: 2. that as in that Citie, so in others God shoulde as it were keepe his Court: 3, where shoulde as it were keepe his Court: 3, where should be likewise the pure worship of God.
Forget not then that outward thinges come from God.
That wee are to hang vppon him for them by fayth.
So to seeke outward things, as chiefely to hauehave care, for that which is for the common good.
Thus much for the Cittie, for which the prayer is made: now followeth the object and speciall thing prayed for: The walls of Ierusalem.
Walls, before gunnes were inuented, were the chiefe strength of the Citty: so as heere they are mentioned, for that which is the surest and safest.
1. For a politicke state, of which sort are, godly lawes, which are 1, grounded on the equitie of the worde of God: 2. which leaue least to men and Iudges discretions: 3. which are most for the cōmon benefit.
2. Good Magistrates for peace and warre, these must, 1, feare God: 2, hate couetousnes: 3. be dilligent: 4, respect no persons: 5, seeke the glory of God, and the good of the Country.
3. Continuall succession of good Princes.
4. Loyaltie of subjects toward they, Soueraigne.
5. Repulsing of the open enemie: repressing priuie seditions wealth.
6. Bringing vp of chyldren in the feare of God. feare of God.
7. A life at all times framed according to the word of God.
The act followeth, Build: that is, if these be absent, giuegive them: 2, if they decay, restore them: 3, increase thē more and more, thou ô God, who only canst.
The thanksgiuing foloweth, verse 19. wherein is mention made 1, of the duty, 2, of the acceptance.
The duty is one and the selfe same of giuing prayse, and yet set downe in 4. branches: 1, offring sacrifices of righteousnes: 2, burnt offrings: 3, oblations: 4, offring of Calues.
Acceptance, Thou shalt accept them.
Mark, that as prayers so praises should be in common for the Church.
Que. How wil this agree with the 16, verse.
Aun. Looke the place.
Sacrifices of righteousnes, Psalm, 4, 6.
Such are offered according to the intent of Gods iust law.
In that whole burnt offerings were in prayse, we may perceaue, that we ought likewise to prayse God, 1. feruently, 2. with the whole heart, 3. though it be to our cost.
The acceptance is such, as God cannot mislike them. Looke Psal. 50, 25.
So as vponupon this acceptance, Gods children should be encouraged to continue their duty of offering prayses, in bringing young bullocks.
FINIS.