mh_parser/vol_split/19 - Psalms/Chapter 4.xml

<div2 id="Ps.v" n="v" next="Ps.vi" prev="Ps.iv" progress="22.96%" title="Chapter IV">
<h2 id="Ps.v-p0.1">P S A L M S</h2>
<h3 id="Ps.v-p0.2">PSALM IV.</h3>
<p class="intro" id="Ps.v-p1">David was a preacher, a royal preacher, as well as
Solomon; many of his psalms are doctrinal and practical as well as
devotional; the greatest part of this psalm is so, in which Wisdom
cries to men, to the sons of men (as <scripRef id="Ps.v-p1.1" osisRef="Bible:Prov.8.4-Prov.8.5" parsed="|Prov|8|4|8|5" passage="Pr 8:4,5">Prov. viii. 4, 5</scripRef>), to receive instruction.
The title does not tell us, as that of the former did, that it was
penned on any particular occasion, nor are we to think that all the
psalms were occasional, though some were, but that many of them
were designed in general for the instruction of the people of God,
who attended in the courts of his house, the assisting of their
devotions, and the directing of their conversations: such a one I
take this psalm to be. Let us not make the prophecy of scripture to
be of more private interpretation than needs must, <scripRef id="Ps.v-p1.2" osisRef="Bible:2Pet.1.20" parsed="|2Pet|1|20|0|0" passage="2Pe 1:20">2 Pet. i. 20</scripRef>. Here I. David begins
with a short prayer (<scripRef id="Ps.v-p1.3" osisRef="Bible:Ps.4.1" parsed="|Ps|4|1|0|0" passage="Ps 4:1">ver. 1</scripRef>)
and that prayer preaches. II. He directs his speech to the children
of men, and, 1. In God's name reproves them for the dishonour they
do to God and the damage they do to their own souls, <scripRef id="Ps.v-p1.4" osisRef="Bible:Ps.4.2" parsed="|Ps|4|2|0|0" passage="Ps 4:2">ver. 2</scripRef>. 2. He sets before them the
happiness of godly people for their encouragement to be religious,
<scripRef id="Ps.v-p1.5" osisRef="Bible:Ps.4.3" parsed="|Ps|4|3|0|0" passage="Ps 4:3">ver. 3</scripRef>. 3. He calls upon them
to consider their ways, <scripRef id="Ps.v-p1.6" osisRef="Bible:Ps.4.4" parsed="|Ps|4|4|0|0" passage="Ps 4:4">ver.
4</scripRef>. III. He exhorts them to serve God and trust in him,
<scripRef id="Ps.v-p1.7" osisRef="Bible:Ps.4.5" parsed="|Ps|4|5|0|0" passage="Ps 4:5">ver. 5</scripRef>. IV. He gives an
account of his own experiences of the grace of God working in him,
1. Enabling him to choose God's favour for his felicity, <scripRef id="Ps.v-p1.8" osisRef="Bible:Ps.4.6" parsed="|Ps|4|6|0|0" passage="Ps 4:6">ver. 6</scripRef>. 2. Filling his heart with joy
therein, <scripRef id="Ps.v-p1.9" osisRef="Bible:Ps.4.7" parsed="|Ps|4|7|0|0" passage="Ps 4:7">ver. 7</scripRef>. 3. Quieting
his spirit in the assurance of the divine protection he was under,
night and day, <scripRef id="Ps.v-p1.10" osisRef="Bible:Ps.4.8" parsed="|Ps|4|8|0|0" passage="Ps 4:8">ver. 8</scripRef>.</p>
<scripCom id="Ps.v-p1.11" osisRef="Bible:Ps.4" parsed="|Ps|4|0|0|0" passage="Ps 4" type="Commentary"/>
<scripCom id="Ps.v-p1.12" osisRef="Bible:Ps.4.1-Ps.4.5" parsed="|Ps|4|1|4|5" passage="Ps 4:1-5" type="Commentary"/><div class="Commentary" id="Bible:Ps.4.1-Ps.4.5">
<h4 id="Ps.v-p1.13">Expostulation with Sinners.</h4>
<div class="Center" id="Ps.v-p1.14">
<p id="Ps.v-p2">To the chief musician on Neginoth. A psalm of David.</p>
</div>
<p class="passage" id="Ps.v-p3">1 Hear me when I call, O God of my
righteousness: thou hast enlarged me <i>when I was</i> in distress;
have mercy upon me, and hear my prayer.   2 O ye sons of men,
how long <i>will ye turn</i> my glory into shame? <i>how long</i>
will ye love vanity, <i>and</i> seek after leasing? Selah.   3
But know that the <span class="smallcaps" id="Ps.v-p3.1">Lord</span> hath set
apart him that is godly for himself: the <span class="smallcaps" id="Ps.v-p3.2">Lord</span> will hear when I call unto him.   4
Stand in awe, and sin not: commune with your own heart upon your
bed, and be still. Selah.   5 Offer the sacrifices of
righteousness, and put your trust in the <span class="smallcaps" id="Ps.v-p3.3">Lord</span>.</p>
<p class="indent" id="Ps.v-p4">The title of the psalm acquaints us that
David, having penned it by divine inspiration for the use of the
church, delivered it to the chief musician, or master of the song,
who (according to the divine appointment of psalmody made in his
time, which he was chiefly instrumental in the establishment of)
presided in that service. We have a particular account of the
constitution, the modelling of the several classes of singers, each
with a chief, and the share each bore in the work, <scripRef id="Ps.v-p4.1" osisRef="Bible:1Chr.25.1-1Chr.25.31" parsed="|1Chr|25|1|25|31" passage="1Ch 25:1-31">1 Chron. xxv.</scripRef> Some <i>prophesied
according to the order of the king,</i> <scripRef id="Ps.v-p4.2" osisRef="Bible:Ps.4.2" parsed="|Ps|4|2|0|0" passage="Ps 4:2"><i>v.</i> 2</scripRef>. Others <i>prophesied with a harp,
to give thanks, and to praise the Lord,</i> <scripRef id="Ps.v-p4.3" osisRef="Bible:Ps.4.3" parsed="|Ps|4|3|0|0" passage="Ps 4:3"><i>v.</i> 3</scripRef>. Of others it is said that they
were to <i>lift up the horn,</i> <scripRef id="Ps.v-p4.4" osisRef="Bible:Ps.4.5" parsed="|Ps|4|5|0|0" passage="Ps 4:5"><i>v.</i> 5</scripRef>. But of them all, that they were
<i>for song in the house of the Lord</i> (<scripRef id="Ps.v-p4.5" osisRef="Bible:Ps.4.6" parsed="|Ps|4|6|0|0" passage="Ps 4:6"><i>v.</i> 6</scripRef>) and were <i>instructed in the
songs of the Lord,</i> <scripRef id="Ps.v-p4.6" osisRef="Bible:Ps.4.7" parsed="|Ps|4|7|0|0" passage="Ps 4:7"><i>v.</i>
7</scripRef>. This psalm was committed to one of the chiefs, to be
sung on <i>neginoth—stringed instruments</i> (<scripRef id="Ps.v-p4.7" osisRef="Bible:Hab.3.19" parsed="|Hab|3|19|0|0" passage="Hab 3:19">Hab. iii. 19</scripRef>), which were played on with the
hand; with music of that kind the choristers were to sing this
psalm: and it should seem that then <i>they</i> only sung, not the
people; but the New-Testament appoints all Christians to sing
(<scripRef id="Ps.v-p4.8" osisRef="Bible:Eph.5.19 Bible:Col.3.16" parsed="|Eph|5|19|0|0;|Col|3|16|0|0" passage="Eph 5:19,Col 3:16">Eph. v. 19; Col. iii.
16</scripRef>), from whom it is expected that they do it decently,
not artfully; and therefore there is not now so much occasion for
musical instruments as there was then: the melody is to be made in
the heart. In <scripRef id="Ps.v-p4.9" osisRef="Bible:Ps.4.1-Ps.4.5" parsed="|Ps|4|1|4|5" passage="Ps 4:1-5">these
verses,</scripRef></p>
<p class="indent" id="Ps.v-p5">I. David addresses himself to God,
<scripRef id="Ps.v-p5.1" osisRef="Bible:Ps.4.1" parsed="|Ps|4|1|0|0" passage="Ps 4:1"><i>v.</i> 1</scripRef>. Whether the
<i>sons of men,</i> to whom he is about to speak, will hear, or
whether they will forbear, he hopes and prays that God will give
him a generous audience, and an answer of peace: "<i>Hear me when I
call,</i> and accept my adorations, grant my petitions, and judge
upon my appeals; <i>have mercy upon me, and hear me.</i>" All the
notice God is pleased to take of our prayers, and all the returns
he is pleased to make to them, must be ascribed, not to our merit,
but purely to his mercy. "Hear me for thy mercy-sake" is our best
plea. Two things David here pleads further:—1. "Thou art <i>the
God of my righteousness;</i> not only a righteous God thyself, but
the author of my righteous dispositions, who hast by the grace
wrought that good that is in me, hast made me a righteous man;
therefore <i>hear men,</i> and so attest thy own work in me; thou
art also the patron of my righteous cause, the protector of my
wronged innocency, to whom I commit my way, and whom I trust to
<i>bring forth my righteousness as the light.</i>" When men condemn
us unjustly, this is our comfort, <i>It is God that justifies;</i>
he is the God of a believer's righteousness. 2. "<i>Thou has</i>
formerly <i>enlarged me when I was in distress,</i> enlarged my
heart in holy joy and comfort under my distresses, enlarged my
condition by bringing me out of my distresses; therefore <i>now,
Lord, have mercy upon me, and hear me.</i>" The experience we have
had of God's goodness to us in enlarging us when we have been in
distress is not only a great encouragement to our faith and hope
for the future, but a good plea with God in prayer. "<i>Thou hast;
wilt thou not?</i> For thou art God, and changest not; thy work is
perfect."</p>
<p class="indent" id="Ps.v-p6">II. He addresses himself to the children of
men, for the conviction and conversion of those that are yet
strangers to God, and that will not have the Messiah, the Son of
David, to reign over them.</p>
<p class="indent" id="Ps.v-p7">1. He endeavours to convince them of the
folly of their impiety (<scripRef id="Ps.v-p7.1" osisRef="Bible:Ps.4.2" parsed="|Ps|4|2|0|0" passage="Ps 4:2"><i>v.</i>
2</scripRef>). "<i>O you sons of Men</i>" (of <i>great</i> men, so
some, men of high degree, understanding it of the partisans of Saul
or Absalom), "<i>how long will you</i> oppose me and my government,
and continue disaffected to it, under the influence of the false
and groundless suggestions of those that wish evil to me?" Or it
may be taken more generally. God, by the psalmist, here reasons
with sinners to bring them to repentance. "You that go on in the
neglect of God and his worship, and in contempt of the kingdom of
Christ and his government, consider what you do." (1.) "You debase
yourselves, for you are <i>sons of men</i>" (the word signifies man
as a noble creature); "consider the dignity of your nature, and the
excellency of those powers of reason with which you are endued, and
do not act thus irrationally and unbecoming yourselves." Let the
<i>sons of men</i> consider and show themselves men. (2.) "You
dishonour your Maker, and <i>turn his glory into shame.</i>" They
may well be taken as God's own words, charging sinners with the
wrong they do him in his honour: or, if David's words, the term
glory may be understood of God, whom he called <i>his glory,</i>
<scripRef id="Ps.v-p7.2" osisRef="Bible:Ps.3.3" parsed="|Ps|3|3|0|0" passage="Ps 3:3">Ps. iii. 3</scripRef>. Idolaters are
charged with <i>changing the glory of God</i> into shame, <scripRef id="Ps.v-p7.3" osisRef="Bible:Rom.1.23" parsed="|Rom|1|23|0|0" passage="Ro 1:23">Rom. i. 23</scripRef>. All wilful sinners do so
by disobeying the commands of his law, despising the offers of his
grace, and giving the affection and service to the creature which
are due to God only. Those that profane God's holy name, that
ridicule his word and ordinances, and, while they profess to know
him, in works deny him, do what in them lies to <i>turn his glory
into shame.</i> (3.) "You put a cheat upon yourselves: <i>You love
vanity,</i> and <i>seek after leasing,</i> or <i>lying,</i> or that
which is <i>a lie.</i> You are yourselves vain and lying, and you
love to be so." Or, "You set your hearts upon that which will
prove, at last, but vanity and a lie." Those that love the world,
and seek the things that are beneath, love vanity, and seek lies;
as those also do that please themselves with the delights of sense,
and portion themselves with the wealth of this world; for these
will deceive them, and so ruin them. "How long will you do this?
Will you never be wise for yourselves, never consider your duty and
interest? <i>When shall it once be?</i>" <scripRef id="Ps.v-p7.4" osisRef="Bible:Jer.13.27" parsed="|Jer|13|27|0|0" passage="Jer 13:27">Jer. xiii. 27</scripRef>. The God of heaven thinks the
time long that sinners persist in dishonouring him and in deceiving
and ruining themselves.</p>
<p class="indent" id="Ps.v-p8">2. He shows them the peculiar favour which
God has for good people, the special protection they are under, and
the singular privileges to which they are entitled, <scripRef id="Ps.v-p8.1" osisRef="Bible:Ps.4.3" parsed="|Ps|4|3|0|0" passage="Ps 4:3"><i>v.</i> 3</scripRef>. This comes in here, (1.)
As a reason why they should not oppose or persecute him that is
godly, nor think to run him down. It is at their peril if they
<i>offend one of these little ones,</i> whom God has <i>set apart
for himself,</i> <scripRef id="Ps.v-p8.2" osisRef="Bible:Matt.18.6" parsed="|Matt|18|6|0|0" passage="Mt 18:6">Matt. xviii.
6</scripRef>. God reckons that those who touch them touch the apple
of his eye; and he will make their persecutors to know it, sooner
or later. They have an interest in heaven, God will hear them, and
therefore let none dare to do them any injury, for God will hear
their cry and plead their cause, <scripRef id="Ps.v-p8.3" osisRef="Bible:Exod.22.23" parsed="|Exod|22|23|0|0" passage="Ex 22:23">Exod.
xxii. 23</scripRef>. It is generally supposed that David speaks of
his own designation to the throne; he is the <i>godly</i> man whom
<i>the Lord has set apart</i> for that honour, and who does not
usurp it or assume it to himself: "The opposition therefore which
you give to him and to his advancement is very criminal, for therein
you fight against God, and it will be vain and ineffectual."
God has, in like manner, set apart the Lord Jesus for himself, that
merciful One; and those that attempt to hinder his advancement will
certainly be baffled, for the Father hears him always. Or, (2.) As
a reason why they should themselves be good, and walk no longer in
the counsel of the ungodly: "You have hitherto sought vanity; be
truly religious, and you will be truly happy here and for ever;
for," [1.] "God will secure to himself his interest in you." <i>The
Lord has set apart him that is godly,</i> every particular godly
man, <i>for himself,</i> in his eternal choice, in his effectual
calling, in the special disposals of his providence and operations
of his grace; his people are <i>purified unto him a peculiar
people.</i> Godly men are God's separated, sealed, ones; he knows
those that are his, and has set his image and superscription upon
them; he distinguishes them with uncommon favours: <i>They shall be
mine, saith the Lord, in that day when I make up my jewels. Know
this;</i> let godly people know it, and let them never alienate
themselves from him to whom they are thus appropriated; let wicked
people know it, and take heed how they hurt those whom God
protects. [2.] "God will secure to you an interest in himself."
This David speaks with application: <i>The Lord will hear when I
call unto him.</i> We should think ourselves happy if we had the
ear of an earthly prince; and is it not worth while upon any terms,
especially such easy ones, to gain the ear of the King of kings?
Let us know this, and forsake lying vanities for our own
mercies.</p>
<p class="indent" id="Ps.v-p9">3. He warns them against sin, and exhorts
them both to frighten and to reason themselves out of it (<scripRef id="Ps.v-p9.1" osisRef="Bible:Ps.4.4" parsed="|Ps|4|4|0|0" passage="Ps 4:4"><i>v.</i> 4</scripRef>): "<i>Stand in awe and sin
not</i>" (<i>be angry and sin not,</i> so the LXX., and some think
the apostle takes that exhortation from him, <scripRef id="Ps.v-p9.2" osisRef="Bible:Eph.4.26" parsed="|Eph|4|26|0|0" passage="Eph 4:26">Eph. iv. 26</scripRef>); "<i>commune with your own
hearts;</i> be converted, and, in order thereunto, consider and
fear." Note, (1.) We must not sin, must not miss our way and so
miss our aim. (2.) One good remedy against sin is to stand in awe.
<i>Be moved</i> (so some), in opposition to carelessness and carnal
security. "Always keep up a holy reverence of the glory and majesty
of God, and a holy dread of his wrath and curse, and dare not to
provoke him." (3.) One good means of preventing sin, and preserving
a holy awe, is to be frequent and serious in <i>communing with our
own hearts: "Talk with your hearts;</i> you have a great deal to
say to them; they may be spoken with at any time; let it not be
unsaid." A thinking man is in a fair way to be a wise and a good
man. "<i>Commune with your hearts;</i> examine them by serious
self-reflection, that you may acquaint yourselves with them and
amend what is amiss in them; employ them in solemn pious
meditations; let your thoughts fasten upon that which is good and
keep closely to it. Consider your ways, and observe the directions
here given in order to the doing of this work well and to good
purpose." [1.] "Choose a solitary time; do it when you lie awake
<i>upon your beds.</i> Before you turn yourself to go to sleep at
night" (as some of the heathen moralists have directed) "examine
your consciences with respect to what you have done that day,
particularly what you have done amiss, that you may repent of it.
When you awake in the night meditate upon God, and the things that
belong to your peace." David himself practised what he here
counsels others to do (<scripRef id="Ps.v-p9.3" osisRef="Bible:Ps.63.6" parsed="|Ps|63|6|0|0" passage="Ps 63:6">Ps. lxiii.
6</scripRef>), <i>I remember thee on my bed.</i> Upon a sick-bed,
particularly, we should consider our ways and commune with our own
hearts about them. [2.] "Compose yourselves into a serious frame:
<i>Be still.</i> When you have asked conscience a question be
silent, and wait for an answer; even in unquiet times keep you
spirits calm and quiet."</p>
<p class="indent" id="Ps.v-p10">4. He counsels them to make conscience of
their duty (<scripRef id="Ps.v-p10.1" osisRef="Bible:Ps.4.5" parsed="|Ps|4|5|0|0" passage="Ps 4:5"><i>v.</i> 5</scripRef>):
<i>Offer to God the sacrifice of righteousness.</i> We must not
only cease to do evil, but learn to do well. Those that were
disaffected to David and his government would soon come to a better
temper, and return to their allegiance, if they would but worship
God aright; and those that know the concerns that lie between them
and God will be glad of the Mediator, the Son of David. It is
required here from every one of us, (1.) That we serve him:
"<i>Offer sacrifices to him,</i> your own selves first, and your
best sacrifices." But they must be <i>sacrifices of
righteousness,</i> that is, good works, all the fruits of the
reigning love of God and our neighbour, and all the instances of a
religious conversation, which are better than all burnt-offerings
and sacrifices. "Let all your devotions come from an upright heart;
let all your alms be sacrifices of righteousness." The sacrifices
of the unrighteous God will not accept; they are an abomination,
<scripRef id="Ps.v-p10.2" osisRef="Bible:Isa.1.11-Isa.1.15" parsed="|Isa|1|11|1|15" passage="Isa 1:11-15">Isa. i. 11</scripRef>, &amp;c. (2.)
That we confide in him. "First make conscience of offering the
sacrifices of righteousness and then you are welcome to put your
trust in the Lord. Serve God without any diffidence of him, or any
fear of losing by him. Honour him, by trusting in him only, and not
in your wealth nor in an arm of flesh; trust in his providence, and
lean not to your own understanding; trust in his grace, and go not
about to establish your own righteousness or sufficiency."</p>
<p class="indent" id="Ps.v-p11">In singing <scripRef id="Ps.v-p11.1" osisRef="Bible:Ps.4.1-Ps.4.4" parsed="|Ps|4|1|4|4" passage="Ps 4:1-4">these verses</scripRef> we must preach to ourselves the
doctrine of the provoking nature of sin, the lying vanity of the
world, and the unspeakable happiness of God's people; and we must
press upon ourselves the duties of fearing God, conversing with our
own hearts, and offering spiritual sacrifices; and in praying over
<scripRef id="Ps.v-p11.2" osisRef="Bible:Ps.4.1-Ps.4.4" parsed="|Ps|4|1|4|4" passage="Ps 4:1-4">these verses</scripRef> we must beg of
God grace thus to think and thus to do.</p>
</div><scripCom id="Ps.v-p11.3" osisRef="Bible:Ps.4.6-Ps.4.8" parsed="|Ps|4|6|4|8" passage="Ps 4:6-8" type="Commentary"/><div class="Commentary" id="Bible:Ps.4.6-Ps.4.8">
<h4 id="Ps.v-p11.4">The Good Man's Desire.</h4>
<p class="passage" id="Ps.v-p12">6 <i>There be</i> many that say, Who will show
us <i>any</i> good? <span class="smallcaps" id="Ps.v-p12.1">Lord</span>, lift thou
up the light of thy countenance upon us.   7 Thou hast put
gladness in my heart, more than in the time <i>that</i> their corn
and their wine increased.   8 I will both lay me down in
peace, and sleep: for thou, <span class="smallcaps" id="Ps.v-p12.2">Lord</span>,
only makest me dwell in safety.</p>
<p class="indent" id="Ps.v-p13">We have here,</p>
<p class="indent" id="Ps.v-p14">I. The foolish wish of worldly people:
<i>There be many that say, Who will show us any good? Who will make
us to see good?</i> What good they meant is intimated, <scripRef id="Ps.v-p14.1" osisRef="Bible:Ps.4.7" parsed="|Ps|4|7|0|0" passage="Ps 4:7"><i>v.</i> 7</scripRef>. It was the increase of
their corn and wine; all they desired was plenty of the wealth of
this world, that they might enjoy abundance of the delights of
sense. Thus far they are right, that they are desirous of good and
solicitous about it; but there are these things amiss in this
wish:—1. They enquire, in general, "Who will make us happy?" but
do not apply themselves to God who alone can; and so they expose
themselves to be ill-advised, and show they would rather be
beholden to any than to God, for they would willingly live without
him. 2. They enquire for good that may be seen, seeming good,
sensible good; and they show no concern for the good things that
are out of sight and are the objects of faith only. The source of
idolatry was a desire of gods that they might see, therefore they
worshipped the sun; but, as we must be taught to worship an unseen
God, so to seek an unseen good, <scripRef id="Ps.v-p14.2" osisRef="Bible:2Cor.4.18" parsed="|2Cor|4|18|0|0" passage="2Co 4:18">2 Cor.
iv. 18</scripRef>. We look with an eye of faith further than we can
see with an eye of sense. 3. They enquire for <i>any</i> good, not
for the chief good; all they want is outward good, present good,
partial good, good meat, good drink, a good trade, and a good
estate; and what are all these worth without a good God and a good
heart? Any good will serve the turn of most men, but a gracious
soul will not be put off so. This way, this wish, of carnal
worldlings is their folly, yet <i>many there be</i> that join in
it; and their doom will be accordingly. "<i>Son, remember that thou
in thy life-time receivedst thy good things,</i> the penny thou
didst agree for."</p>
<p class="indent" id="Ps.v-p15">II. The wise choice which godly people
make. David, and the pious few that adhered to him, dissented from
that wish, and joined in this prayer, <i>Lord, lift thou up the
light of thy countenance upon us.</i> 1. He disagrees from the vote
of the many. God had set him apart for himself by distinguishing
favours, and therefore he sets himself apart by a distinguishing
character. "They are for any good, for worldly good, but so am not
I; I will not say as they say; any good will not serve my turn; the
wealth of the world will never make a portion for my soul, and
therefore I cannot take up with it." 2. He and his friends agree in
their choice of God's favour as their felicity; it is this which in
their account is better than life and all the comforts of life.
(1.) This is what they most earnestly desire and seek after; this
is the breathing of their souls, "<i>Lord, lift thou up the light
of thy countenance upon us.</i> Most are for other things, but we
are for this." Good people, as they are distinguished by their
practices, so they are by their prayers, not the length and
language of them, but the faith and fervency of them; those whom
God has set apart have a prayer by themselves, which, though others
may speak the words of it, they only offer up in sincerity; and
this is a prayer which they all say <i>Amen</i> to; "Lord, let us
have thy favour, and let us know that we have it, and we desire no
more; that is enough to make us happy. Lord, be at peace with us,
accept of us, manifest thyself to us, let us be satisfied <i>of</i>
thy loving-kindness and we will be satisfied <i>with</i> it."
Observe, Though David speaks of himself only in the <scripRef id="Ps.v-p15.1" osisRef="Bible:Ps.4.7-Ps.4.8" parsed="|Ps|4|7|4|8" passage="Ps 4:7,8">7th and 8th verses</scripRef>, he speaks, in
this prayer, for others also,—"<i>upon us,</i>" as Christ taught
us to pray, <i>"Our Father.</i>" All the saints come to the throne
of grace on the same errand, and in this they are one, they all
desire God's favour as their chief good. We should beg it for
others as well as for ourselves, for in God's favour there is
enough for us all and we shall have never the less for others
sharing in what we have. (2.) This is what, above any thing, they
rejoice in (<scripRef id="Ps.v-p15.2" osisRef="Bible:Ps.4.7" parsed="|Ps|4|7|0|0" passage="Ps 4:7"><i>v.</i> 7</scripRef>):
"<i>Thou hast</i> hereby often <i>put gladness into my heart;</i>
not only supported and refreshed me, but filled me with joy
unspeakable; and therefore this is what I will still pursue, what I
will seek after all the days of my life." When God puts grace in
the heart he <i>puts gladness in the heart;</i> nor is any joy
comparable to that which gracious souls have in the communications
of the divine favour, no, not the joy of harvest, of a plentiful
harvest, when the corn and wine increase. This is gladness in the
heart, inward, solid, substantial joy. The mirth of worldly people
is but a flash, a shadow; <i>even in laughter their heart is
sorrowful,</i> <scripRef id="Ps.v-p15.3" osisRef="Bible:Prov.14.13" parsed="|Prov|14|13|0|0" passage="Pr 14:13">Prov. xiv.
13</scripRef>. "Thou hast <i>given</i> gladness in my heart;" so
the word is. True joy is God's gift, <i>not as the world
giveth,</i> <scripRef id="Ps.v-p15.4" osisRef="Bible:John.14.27" parsed="|John|14|27|0|0" passage="Joh 14:27">John xiv. 27</scripRef>.
The saints have no reason to envy carnal worldlings their mirth and
joy, but should pity them rather, for they may know better and will
not. (3.) This is what they entirely confide in, and in this
confidence they are always easy, <scripRef id="Ps.v-p15.5" osisRef="Bible:Ps.4.8" parsed="|Ps|4|8|0|0" passage="Ps 4:8"><i>v.</i> 8</scripRef>. He had laid himself down and slept
(<scripRef id="Ps.v-p15.6" osisRef="Bible:Ps.3.5" parsed="|Ps|3|5|0|0" passage="Ps 3:5">Ps. iii. 5</scripRef>), and so he will
still: "<i>I will lay myself down</i> (having the assurance of thy
favour) <i>in peace,</i> and with as much pleasure as those whose
corn and wine increase, and who lie down as Boaz did in his
threshing-floor, at the end of the heap of corn, to sleep there
when <i>his heart was merry</i> <scripRef id="Ps.v-p15.7" osisRef="Bible:Ruth.3.7" parsed="|Ruth|3|7|0|0" passage="Ru 3:7">Ruth
iii. 7</scripRef>), <i>for thou only makest me to dwell in
safety.</i> Though I am alone, yet I am not alone, for God is with
me; though I have no guards to attend me, the Lord alone is
sufficient to protect me; he can do it himself when all other
defences fail." If he have the light of God's countenance, [1.] He
can enjoy himself. His soul returns to God, and reposes itself in
him as its rest, and so he lays himself down and sleeps in peace.
He has what he would have and is sure that nothing can come amiss
to him. [2.] He fears no disturbance from his enemies, sleeps
quietly, and is very secure, because God himself has undertaken to
keep him safe. When he comes to sleep the sleep of death, and to
lie down in the grave, and to make his bed in the darkness, he will
then, with good old Simeon, <i>depart in peace</i> (<scripRef id="Ps.v-p15.8" osisRef="Bible:Luke.2.29" parsed="|Luke|2|29|0|0" passage="Lu 2:29">Luke ii. 29</scripRef>), being assured that God
will receive his soul, to be safe with himself, and that his body
also shall be made to dwell in safety in the grave. [3.] He commits
all his affairs to God, and contentedly leaves the issue of them
with him. It is said of the husbandman that, having <i>cast his
seed into the ground, he sleeps and rises night and day, and the
seed springs and grows up, he knows not how,</i> <scripRef id="Ps.v-p15.9" osisRef="Bible:Mark.4.26-Mark.4.27" parsed="|Mark|4|26|4|27" passage="Mk 4:26,27">Mark iv. 26, 27</scripRef>. So a good man, having by
faith and prayer cast his care upon God, sleeps and rests night and
day, and is very easy, leaving it to his God to perform all things
for him and prepared to welcome his holy will.</p>
<p class="indent" id="Ps.v-p16">In singing <scripRef id="Ps.v-p16.1" osisRef="Bible:Ps.4.6-Ps.4.8" parsed="|Ps|4|6|4|8" passage="Ps 4:6-8">these verses</scripRef>, and praying over them, let us,
with a holy contempt of the wealth and pleasure of this world, as
insufficient to make us happy, earnestly seek the favour of God and
pleasingly solace ourselves in that favour; and, with a holy
indifferency about the issue of all our worldly concerns, let us
commit ourselves and all our affairs to the guidance and custody of
the divine Providence, and be satisfied that all shall be made to
work for good to us if we keep ourselves in the love of God.</p>
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