malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
saying wilt not thou receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
that they consider their estate in Gods sight when they are so spightfully bent against the godly surely this is that venemous corruption which they receive from the old serpent the devill This Paul accounted the madnesse of his naturall estate Acts 26.11 And being exceedingly mad against them I persecuted them unto strange cities The second Use for admonition Secondly to the godly to be both wise as serpents and harmlesse as doves and to beware of men Matth. 10.16 17. So did David Psal 39.1 2. I will keep my mouth with a bridle while the wicked is before me I was dumb with silence I held my pence even from good The Use for comfort For comfort this makes greatly to the godly that their adversaries are wicked men for they may hereon rest assured that God will not joyn with their enemies unlesse it be for triall of grace as in Job or for the sinnes of the godly in forsaking him for then the Lord may justly use the wicked as rods and scourges for their correction as Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation So Job 8.20 Behold God will not cast away a perfect man neither will he help the evill doers Indeed if we forsake him he will forsake us 2 Chron. 15.2 Rejoyce therefore O ye nations with his people for he will avenge the bloud of his servants and render vengeance to his adversaries and will be mercifull unto his land and to his people Deut. 32.43 Consider the Lords wish Psal 81.13 14 15. Oh that my people had hearkened unto me and Israel had walked in my wayes I should soon have subdued their enemies c. Adde Isaiah 50.10 and 54.8 14 15. The second Observation The second thing to be noted here is the purpose and attempt of Davids enemies against him they came upon him to eat up his flesh that is utterly to destroy him Mark then Davids enemies did fully purpose and endeavour his utter ruine and destruction Psal 18.4 The sorrowes of death compassed me and the floods of the ungodly made mee affraid Psal 56.2 Mine enemies would daily swallow me up they be many that fight against me Vers 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Psal 57.4 My soul is among lions I lye among them that are set on fire even the sonnes of men whose teeth are speares and arrowes and their tongue a sharp sword Psal 69.4 They that hate me without a cause are more then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty The Reason The reason hereof was their spitefull wrath and hatred against David as he confesseth in the behalf of the Church with himself Psal 124. â— 3. If it had not been the Lord who was on our side when men lose up against us Then they had swallowed us up quick when their wrath was kindled against us And this spitefull wrath Why spitefull wrath was kindled in Davids enemies against him was kindled in them against David on two occasions first because of his religion and pietie with which their corruption could admit no accord as the Apostle doth intimate 2 Cor. 6.14 and David confesseth Psal 38.20 They that render evill for good are mine adversaries because I follow the thing that good is as Cain slew his brother because his owne works were evill and his brothers righteous 1 John 3.12 and herein the devill set them a work to hinder religion as Revel 2.10 Secondly because of the honour and dignity whereto God had advanced him Psal 4.2 O yee sonnes of men how long will yee turn my glory into shame Psal 62.4 How long will ye imagine mischief against a man They onely consult to cast him down from his excellency This Saul himself confesseth in his fury to Jonathan his son 1 Sam. 20.31 As long as the sonne of Jesse that is David liveth upon the ground thou shalt not be established nor thy kingdome wherefore now fetch him unto me for he shall surely dye This serves for instruction and for admonition The first Use for instruction For instruction it serves two wayes First to discover the exceeding measure of corruption that is in naturall men and thereupon their fearfull estate in soul to God-ward Their spitefull hearts and raging wrath against the godly whereby nothing will satisfie them but their utter ruine and destruction shews the great measure of their corruption When they will eat up Gods people as they eat bread that is devour them with delight this shews they are corrupt as Psal 53.1 3 4. And that they are so spitefull minded is plain by instance Psal 83.4 They have said come and let us cut them off from being a nation that the name of Israel may be no more in remembrance Ten nations were confederate against Israel with this resolution The like wee may see in the carnall Israelites against Paul Acts 22.22 They lift up their voices and said away with such a fellow from the earth for it is not fit that he should live yea in Paul himself before he was converted for he persecuted Christianity unto the death Acts 22.4 and was mad this way Chap. 26.11 Now this malice and hatred against the godly shew them to be the children of the devill as 1 Joh. 3.12 and Joh. 8.40 44. The second Use for instruction Secondly to manifest that there is a speciall providence of God over his Church and children that preserves and keeps them notwithstanding all the spite and rage of the wicked against them as Psal 105.12 13 14. When they were but a few men in number yea very few and strangers in the land when they went from one nation to another from one kingdome to another people He suffered no man to do them wrong The first Use for admonition For admonition it serves two wayes First to the wicked to consider of their corrupt affection in spite and hatred against the godly and whence it comes that so they may discern their fearfull state in soul and labour to alter it How they stand affected their own hearts can tell them even as Ahab was to Michaiah 1 King 22.8 I hate him But whence is it See Jam. 3.14 15. even from the devill as Acts 13.10 if enemie of righteousnesse then childe of the devill as John 8.40.44 Now the way of change from that estate is by rengeneration which indeed is Gods work yet in the use of meanes ordained by himself even the word and prayer for the word is the seed of our new birth 1 Pet. 1.23 and prayer obtains the spirit which puts life thereto See Luk. 11.13 and John 6.63 The 2. Use for admonition Secondly to the godly often to bethink themselves what their religion may bring upon them from the wicked even all their wrath and hatred fury and rage that so they
his Church See Psal 46.5 6 7. God is in the midst of her i. e. his Church she shall not bee moved God shall help her and that right early The heathen raged the kingdomes were moved he uttered his voyce the earth melted The Lord of hosts is with us the God of Jacob is our refuge Psal 48.3 8 12 13 14. God is known in her palaces for a refuge As wee have heard so have we seen in the City of the Lord of hosts in the City of our God God will establish it for ever Walk about Sion and go round about her tell the towres thereof For this God is our God for ever and ever he will be our guide even unto death See Isa 33.20 21 22. Look upon Sion the City of our solemnities thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But there the glorious Lord will be unto us a place of broad rivers and streames For the Lord is our Judge the Lord is our Law-giver the Lord is our King he will save us Isa 37.35 I will defend this City to save it for mine own sake and for my servant Davids sake that is for my promise sake to David in Christ as Psal 132.11 13 14 17. The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy throne c. There will I make the horn of David to bud Now David he continued a true member of Gods house being carefull to keep in covenant with God as he both professed in word and testified by godly behaviour upon which he grounds his assurance of Gods especiall protection His profession of being in covenant see Psal 116.16 O Lord truly I am thy servant I am thy servant Psal 23.1.4 The Lord is my shepheard I shall not want Though I walk through the valley of the shadow of death I will fear none evill His godly behaviour whereon hee grounds his assurance of Gods speciall protection is threefold First he puts his trust and hope in God as Psal 21.7 For the King trusteth in the Lord and thorow the mercy of the most high he shall not be moved Psal 11.1 In thee O Lord put I my trust how say ye to my soul flye as a Bird to your mountain Psal 16.1 Preserve me O God for in thee do I put my trust Psal 86.2 O thou my God save thy servant that trusteth in thee Secondly he testified his trust in God by prayer Psal 7.1 O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Psal 116.3 4. The sorrows of death compassed me and the paines of hell gat hold upon me I found trouble and sorrow Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Thirdly he made conscience of a godly and upright life and thereon grounds his assurance of speciall protection Psal 4.3 Know that the Lord hath set apart him that is godly for himself the Lord will hear when I call upon him Psal 18.17 20. He delivered me from my strong enemy The Lord rewarded me according to my righteousnesse c Vers 21 22 23. For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgements were before me and I did not put away his statutes from me I was also upright before him and I kept my self from mine iniquity c. Psal 41.2 Thou upholdest me in mine integrity and settest me before thy face for ever This serves for instruction and for admonition and for comfort The use for instruction For instruction see here with David the true and right way of safery in time of trouble Get to dwell in Gods house and then Gods speciall providence shall be over us as the former testimonies do plentifully testifie But here a doubt a riseth where we shall finde this house and how to get a place therein Where to finde Gods house and how to get a place therein Answ In the dayes of grace and times of the new Testament the Tabernacle of God is with men and he dwels with them they are his people and God himself shall be with them and be their God Rev. 21.3 But is this common to all as they are men or is there some speciall work of God required in them and among them that be his house Answ John 6.44 No man can come to me except the father which hath sent me draw him that is give him grace so to do from above Vers 65. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Those that believe on his name are born not of bloud nor of the wil of the flesh nor of the wil of man but of God John 1.13 For it is God which worketh in you both to will and to do of his good pleasure Phil. 2.13 But what hath man then to do sith our conversion and regeneration is Gods work Answ It is indeed Gods work yet in the use of outward meanes which he gives to reasonable creatures that therein they may wait for and receive Gods work of grace in an holy calling which both amongst Jewes and Gentiles doth distinguish the elect from the reprobate as Acts 2.39 Now this calling is in the Gospel preached sanctified by prayer 2. Thes 13.14 and therein are men made Gods house Heb. 3.6 1 Pet. 2.5 1 Cor. 3.16 But may every man in the use of the Gospel preached attain to this calling Answ For ought that either Minister or people do know to the contrary every one may be called that lives under the Gospel the fault is their own if they be not as Christ saith Light is come into the world and men love darknesse rather then light because their deeds are evill 1 John 3.19 For men undoubtedly do first rebell against the word and refuse Gods mercy offered in the meanes of grace before that God with-draw his grace or take away from them the use of the means In regard whereof Christ complains of the Jews that when he would have gathered them they would not Matth. 23.37 For though the best employment and improvement of nature be insufficient to get the true habit of grace without the work of the spirit as Rom. 9.16 yet sure it is men are first wanting to themselves in the use of means before the blessing of the spirit be denied unto them Their own hearts can tell them they have failed in turning from sinne as Prov. 1.23 in hungring after grace Isaiah 44.3 and in doing the good they know Acts 5.32 The Use for admonition For admonition as we desire safety and shelter in time of trouble so we must with David strive and endeavour after a sure place in
like well 1 Kings 12.28 29. and to set their posts by the Lords as Ezek. 43.8 But wisedome is justified of her children Matth. 11.19 These men professing themselves to be wise become fools see Rom. 1.22 23 24. Mark well till thou hast an heart for Gods worship thou hast no soul fit for heaven How canst thou be a pillar in Gods house and never brought to the framing place In the materiall Temple there were three places so publike assemblies are for regeneration and glory For motives think on Joh. 3.5 Except a man bee born of water and of the spirit he cannot enter into the kingdome of God Vse 4 Secondly to Gods children are they lovely to thee Let thine actions towards Gods worship declare the truth of thine affections Men of authority and wealth must apply both for the mgintenance and furtherance of Gods worship so did David 1 Chron. 29.2 3. I have prepared with all my might for the house of my God c. Because I have set my affection to the house of my God c. Ministers especially must shew love unto and delight in the Lords worship by negligence they conceale the knowledge of God see Mat. 23.13 Luke 11.52 The shew bread must be set upon the table in the Tabernacle every Sabbath new Lev. 24.8 By prophanenesse they cause the Lords Tabernacle and service to be forsaken and loathed 1 Sam. 2.17 people also must call one on another Is 2.2 3. and all both Magistrates Ministers and people must pray for the Lords power and providence in maintaining his pure worship The next week being the time of ordination of Ministers it is not unfit to take notice of it to do that which Christ enjoyned Mat. 9.38 Pray ye therefore the Lords of the harvest that he will send forth labourers into his harvest Though Papists observe such times superstitiously yet we may do as Gideon who sacrificed to the Lord that which was prepared for Baal Iudg. 6.26 Vers 2. Verse 2 My soule longeth yea even fainteth for the courts of the Lord my heart and my flesh cryeth out for the living God IN the former verse David by way of admiration acknowledgeth unto the Lord the louelinesse of his Tabernacles In this verse he doth in his owne person verifie his former confession by discovering his owne ardent and earnest affection first to the place of Gods worship then to God himselfe for whose sake he so affected the place His fervent affection towards the place is in these words My soule longeth yea even fainteth for the Courts of the Lord. The Courts of the Lord were two one was the great Court that place whither the people came the other was for the Priests 2 Chron. 4.9 For this Davids soule longed and fainted he had as great a desire after it as a woman with child hath after the things she longeth for and being deprived hereof his soule â—ainted as women will do when they misse of the things they long for His vehement desire after God himselfe is in the latter branch My heart and my flesh cryeth our for the living God In the words note two points First Davids earnest and ardent affection towards the places of Gods publick worship 1. Observation his soule longed and fainted after them his affection towards this place was like the appetite of a woman with child who is apt to desire some things inordinately see Psal 27.4 Ps 42.1 Ps 63.1 The reason hereof stands on a double ground First the sense of his owne estate in soule for some spirituall wants Reoson 1. and 2. His estate in soule was this first hee had a true spirituall hunger and thirst after heavenly things as Psal 107.5 which things were onely to be had in the Tabernacles of God His case was like the prodigall childs Luke 15.17 he was hunger-starved and there was bread enough at his fathers house for the Tabernacles of God are Beth-lehem the house of Bread Matth. 2.6 Here Christ is borne the true bread of life John 6.48.50 It might well be called the house of bread for antiently it was Ephath or Ephratha a place of fruitfulnesse Gen. 48.7 and at Bethlehem was an excellent Well after which David longed 2 Sam. 23.15 so in Gods Tabernacles is the river of his pleasures the fountain of life Hither apply Ezek. 47.1 the waters of the Sanctuary and Zech. 13.1 a fountain for uncleannesse Secondly David was in love which affection will grow to be strong strong as death Cant. 8.6 7. Now the party he loved was here and here onely to bee enjoyed for speciall spirituall society 1 Kings 9.3 See Canticles 1.7 8. Thirdly Davids soule was with child he had spiritually conceived Chist Now longing is ordinary to women Plin. lib. 23. cap. 6. with child its gravidarum malacia and the thing he longed for was in the courts of the Lord. Vse 1 This serves for instruction admonition and comfort For instruction touching the good or bad estate of mens soules for if our soules be in good estate we must be affected towards Evangelicall worship as Davids was towards legall for hunger and thirst love and longing after heavenly things In Evangelicall worship is our communion and fellowship with Christ and his benefits and indeed in this world herein only and chiefly because of Gods ordinances If thou say with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 Kings 5.12 thou must keep thy leprosie of sinne unlesse thou change thy mind for all Gods springs are here Psal 87.7 Now after tryall it will be found true that many neither hunger nor thirst love nor long but say as Mal. 1.13 It is a wearinesse and as Amos 8.5 when will the new Moon and Sabbath be gone as Iob. 21.14 they say unto God depart from us and as the mixt multitude Numb 11.6 Our soule is dryed away there is nothing at all besides this Manna before our eyes Vse 2 For admonition to labour to have our hearts affected towards Evangelicall worship as Davids was towards legall The way is to informe our selves of our naturall misery in our selves for which there is no remedy but in the Lords Tabernacles his Bethesda Iohn 5.2 c. where whosoever first after the troubling of the water stepped in was made whole of whatsoever disease he had Our misery is spirituall in blindnesse of mind hardnesse of heart c. Now here onely is the Lords eye-salve Rev. 3.18 and the spirit that takes away the stony heart and gives an heart of flesh Ezek. 36.26 Vse 3 For comfort it makes generally to those that truly desire and delight in Evangelicall worship if herein they deale sincerely they cannot but be acceptable to God and he will give testimony to them as he did to David I have found David the sonne of Iesse a man after mine owne heart Acts 13.22 of them it may be said as Mat. 13.16 Blessed are your eyes for they
in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.
Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible c. Mark also that true faith and regeneration do accompany each other Whosoever beleeveth that Jesus is the Christ is born of God 1 Joh. 5.1 Now true believers are children Gal. 3.26 For ye are all the children of God by faith in Christ Jesus and so free as Matth. 7.26 they are heyres Gal. 4.7 and have great prerogatives implyed John 1.12 13. expressed Ephes 2.19 Fellow-citizens with the Saints and of the houshold of God Fellow-heirs of the same body Ephes 3.6 The Reason The reason hereof is plain for this change of state in soul by regeneration is the proper fruit of the spirit of Adoption in an affectuall applying of the power and efficacie of Christs death and resurrection both which proceed from the speciall love of God the father in that saving work which actually makes them his children and so heyrs of the kingdome Rom. 8.17 joynt heires with Christ and so free for the children are free Matth. 17.26 Christ Jesus the naturall sonne doth make them free and so they are free indeed Joh. 8.36 For where the spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore the Apostle saith this begetting again is to a lively hope to an inheritance incorruptible and undefiled 1 Pet. 1.3 4. This serves for instruction admonition and comfort The first use for instruction For instruction two wayes First that mans being in the state of grace may be truly and certainly known For regeneration or the new birth may be certainly known which is the unfailing foundation of the state of grace 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God And true faith may be known 2 Cor. 13.5 Again we see naturall generation is evident by the enlivenec parts of a true humane body their view and employment doth evince naturall or corporall generation why then shall not the lively parts of the new man declare certainly our regeneration whereby we are begotten and born of God as knowledge in the minde holinesse in the will and affections and righteousnesse in life and conversation Eph. 4.21 22 23 24. compared with Rom. 6.19 Whence we may see that the Papists do erre in saying that the state of grace cannot bee certainly known but by extraordinary revelation We may well say they erre not knowing the Scripture nor the power power of God See 1 Joh. 5.13 for faith and 1 John 3.14 for love as declaring this estate The second Use for instruction Secondly that Gods children shall undoubtedly persevere in the state of grace They that be endued with true faith and repentance and other saving graces shall never lose the same True grace may be lessened or weakened in degree but not finally or totally lost For all such are regenerate by the spirit and his work abides his seed remaines so as they cannot make sinne their trade by sinning unto death or with full consent 1 Joh. 3.9 and 5.18 Objection Answer But som believe for a time Luk. 8.18 Their faith is humane acquired and got by reading hearing and other good exercises of religion without the work of the spirit it is not infused by the holy Ghost in the foresaid means Between which kindes of faith this is the true difference that acquired faith ever leaves some corner for the devill some sinne unreformed as Acts 8.13 19 23. but faith infused purifies the heart from the dominion of every sinne as Acts 15.9 The use for admonition For admonition this serves effectually to move every one to give all diligence for this estate first to get it then to keep it For the getting of it consider Christs command Luk. 13.24 Strive to enter in at the strait gate Which strift stands in two things First that we receive with meeknesse the word of God hoth the law to disecver sinne and to humble us for the same and the Gospel to cast into our hearts the seed of grace as Jam. 1.21 Receive with meeknesse the engrafted word wherein Gods spirit doth beget Jam. 1.18 Of his own will begat he us with the word of truth 1 Pet. 1.23 25. Being born again not of corruptible seed but of incorruptible by the word of God and this is the word which by the Gospell is preached unto you It is the word of faith Rom. 10.8 which doth ever accompany regeneration 1 John 5.1 Whence John â— 11 12 13. He came unto his own and his own received him not But as many as received him to them gave hee power to become the sonnes of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God Secondly that we pray unto God instantly and earnestly for Gods spirit which doth beget unto eternall life Luke 11.13 For the preserving and keeping of this estate we must do three things First keep fewell to the spark of grace cast into our hearts by regeneration which is by endeavouring that the word of God may dwell richly in us Colos 3.16 Secondly blow upon the spark when the fewell is put to which is by prayer as 1 Thess 5.17 This David did Psal 51.10 11 12. Cast me not away from thy presence and take not thy holy spirit from me Thirdly wrath against sin which is as water to quench the spirit and walk in obedience which is pleasing unto God and entitles us to Gods presence and preservation If ye continue in my word then are ye my Disciples indeed John 8.31 Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the raine descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Mat. 7.24 25. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling Phil. 2.12 Seeing you have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren 1 Pet. 1.22 The use for comfort For comfort this makes greatly to the regenerate for God hath begun a good work in them and will undoubtedly perfect it untill the day of Iesus Christ Phil. 1.6 herein is the riches of Gods love and mercy seen Of his love 1 John 3.1 Of his mercy 1 Pet. 1.3 4 5. Now whom he thus loves to the end he loves them John 13.1 His gifts and calling are without repentance Rom. 11.29 By regeneration we are sonnes and so heires Rom. 8.17 17. And who shall lay any thing to the charge of Gods elect Rom. 8.31.33 The fourth Observation The fourth thing here to be noted is the people and
his example in the particular branches of the Psalm The time when this Psalm was penned may probably be guessed by the matter of it to have been when he was persecuted by the hand of Saul and his followers of whose cruelty he complaines vers 2. and prayes against them vers 12. The scope The chief matter of it is a notable expression of affiance and confidence in God in his greatest dangers commending the same by the notable fruits and effects thereof and generall division of the whole Psalm His godly affiance he testifieth three wayes First by plain and expresse profession thereof in sweet variety of phrase and gracious application by sundry remarkable fruits and effects thereof to be seen in his godly behaviour in the sixe first verses Secondly by humble prayer and supplication for audience mercy favour instruction and preservation vers 7 c. to 13. Thirdly by a godly provocation of his own soul upon good ground still to wait upon God vers 13 14. For the first Vers 1. Davids affiance and confidence in God is very elegantly in sweet variety of phrase plainly testified in the first verse when he calleth the Lord his light and his salvation and the strength of his life and there also is amplified by a notable effect of godly security in freedome from servile fear propounded by way of interrogation and also twice repeated for better assurance The meaning of the words Metonymia effecti In all the three titles which he gives to God there is a sacred trope the effect is put for the efficient For to speak properly God was the authour and fountain of light salvation and of strength and not the things themselves Likewise in the first word there is another trope a Metaphor Metaphorae for light is taken in a translate and borrowed sense for joy and gladnesse as Esther 8.16 which is to the heart a pleasant thing as light is to the eye Eccles 11.7 So as his meaning is to encourage his heart against the reproach of his enemies that would bid him be packing to hide himself in mountains and deserts as Psal 11.1 seeing the King himself did seek his life Why saith David I have Jehovah the true God for the authour of joy and gladnesse to my heart the giver of safety to my person and of strength unto my life whom should I fear Should I be afraid of Saul or any other man when as the Lord is my comfort by undertaking my safety and girding me with strength as Psal 18.32 In the words thus understood note two things First what God was to David secondly what benefit David reaped thereby For the first The first Observation The true God is unto David the fountain of gladnesse to his heart the Authour of safety to his person and the giver of strength and might for the preservation of his life For light of comfort see Psal 18.28 Thou wilt light my candle that is encrease my small comfort the Lord my God will lighten my darknesse that is give me comfort and joy instead of misery and sorrow Hence he cals God his exceeding joy Psal 43.4 And that he was the Authour of his safety see Psal 3.3 Thou Lord art a shield for me and Psal 4.8 Thou Lord onely makest me dwell in safety For giving him strength and might see Psal 18.2 The Lord is my rock and my fortresse and my deliverer my God my strength Vers 32. It is God that girdeth me with strength Vers 39. Thou hast girded me with strength unto the battle The Reason The reason or ground of this happinesse is Davids being in covenant with God as God himself testifieth of David calling him his servant whom he anointed with his holy oyl and promising that his faithfulnesse and mercy shall be with him yea his mercy will he keep for him for ever and his covenant shall stand fast with him He shall cry unto me thou art my father my God and the rock of my salvation Psal 89.20 21 24 26 28. And David himself layeth claim to this covenant with God Psal 119.94 I am thine save me and Psal 23.1 The Lord is my shepheard and in very many Psalmes he calleth the Lord his God as Psal 7.1 O Lord my God in thee will I put my trust and Vers 3. O Lord my God The first Use for instruction This serves for instruction admonition and comfort For instruction two wayes First touching Gods all-sufficiency in himself for all his children for whatsoever they want or need else David would never have said with assurance that God became so many great blessings unto him as here he doth and in many other places as Psal 18.2 and Psal 144.1 2. My strength my goodnesse my fortresse my high tower and my deliverer my shield c. This point the Lord taught Abraham plainly Gen. 17.1 I am God All-sufficient or Almighty The second Use for instruction Secondly this shews plainly the happy estate of those that stand rightly in covenant with God as David saith Blessed is the nation whose God is the Lord Psal 133.12 For God being in himself all-sufficient becomes all in all to those that be his people by covenant Psal 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant His eyes runne to and fro throughouâ— the whole earth to shew himfelf strong in the behalf of them whose heart is perfect towards him 2 Chron. 16.9 He will make all his goodnesse passe before them Exod 33.19 He will blesse them in their basket in their dough within the house and in the field Deâ—t 28.1 2 c. to 15. Hereupon David saith he shall not lack Psal 23.1 and the Church saith she will not fear having God for her refuge and strength Psal 46.1 2 5. with Is 33.21 The first Use for admonition For admonition this serves three wayes First seeing this was Davids great happinesse in his troubles that he could say The Lord is my light and my salvation c. That we should search and try whether God be that to us which he was to David And this may be known of every childe of God at this day How we may know that God is our light For first if God be the light of grace and comfort to thy soul in Christ Jesus he will be the light of joy and gladnesse in his providence to thy heart and if he be spirituall salvation in Christ Jesus he will not deny thee temporall preservation and if he be the strength of thy soul in grace he will become the strength of thy life in nature In this case thou maist reason as David did Ps 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling Now the evidence of these heavenly and spirituall blessings from God is this First that he becomes the
light of grace unto our souls appears three wayes First by our true repentance whereby we awake from the sleep and stand up from the death of sinne Eph. 5.14 For such as walk in darknesse and yet lay claim to fellowship with God who is pure light do but lye in their profession 1 John 1.6 Secondly by a constant and conscionable practise of new obedience according to the rule of Gods word which is doing the truth Joh. 3.21 For such have fellowship with Christ and with the true members of his Church 1 John 1.7 Thirdly if we suffer for the Gospel and for righteousnesse sake when we are called thereunto Heb. 10.32 After ye were enlightned ye endured a great fight through afflictions For to believers it is given not onely to believe but to suffer Phil. 1.29 How we may know that God is our salvation Secondly that God becomes our spirituall and eternall salvation is thus known First if he have saved us from sinne in regard of dominion so as corruption doth not raign See Matth. 1.21 with Luke 1.71 74 75. and 1 Pet. 1.18 Secondly if he have wrought in our hearts the grace of true faith whereby we rest and rely on the merits of Jesus Christ for justification and salvation See John 5.24 with 1 John 5.10 14. Thirdly if he have drawn our hearts to love the brethren 1 John 3.14 We know that we have passed from death unto life because we love the brethren How we may know that he is our strength Thirdly the Lord doth manifest himself to become our spirituall strength when he hath enabled us by grace to know and use that spirituall armour mentioned Ephes 6.10 c. Finally my Brethren be strong in the Lord and in the power of his might put on the whole armour of God the girdle of truth the brest-plate of righteousnesse shooes of peace which be Christian patience the shield of faith the helmet of salvation the sword of the spirit and prayer for strength skill and blessing in the use of all the former The second Use for admonition Secondly if we finde defect in the fore-named blessings we must give all diligence thereunto as 2 Pet. 1.5 c. to the 10. verse And the way is to get rightly into covenant with God through Christ Jesus in whom God becomes all things unto u that be needfull especially for our spirituall welfare How to get into covenant with God And to get into covenant we must both repent of our sinnes for so John prepared the way before Christ Matth. 3.3 and made ready a people for him Luk. 1.17 Also labour to get the grace of faith for that is engrafting grace Rom. 11.17 20. Now the meanes of both these is the word and prayer The law prepares the heart for grace by the sight of sinne and by working humiliation for sin as Rom. 7.11 1 Cor. 14.24 25. The Gospel is the word of his grace Acts 20.32 and by the blessing of the spirit is immortall seed 1 Pet. 1.23 25. it is the word of faith Rom. 10.8 17. and prayer obtains the spirit Luk. 11.13 which is the spirit of faith 2 Cor. 4.13 therefore the Disciples by prayer sought faith of Christ Luk. 17.5 The third Use for admonition Thirdly in the fruition of any of these blessings see whether to return the honour and praise namely to him that became all these to David And indeed thus have the godly for some one or more of these continuall cause of praise and thanks to God Therefore we must in all things give thanks 1 Thes 5.18 The Use for comfort For comfort this makes greatly to the godly who make conscience of their wayes and endeavour to keep covenant with God For God will become all these unto them as he was to David whereupon they may rejoyce as Psal 21.1 and say they shall not lack as Psal 23.1 for their God is all sufficient for them as Gen. 17.1 We have seen what God became to David now wee come to see the second thing to be noted in the verse the benefit which David reaped by having the Lord for his light and salvation and for the strength of his life namely hereby he was freed from humane slavish fear and terrour This he confidently expresseth to be certain as well by the manner of propounding it by way of question which here implyeth a more vehement negation as also by the repetition of his freedome which shewes that his heart herein was resolute as Gen. 41.32 the dreame is doubled to give certainty The second Observation Mark then Davids confidence and courage having the Lord for his God he is armed against all fear of men or other creatures Psal 118.6 The Lord is on my side I will not fear what can man do unto me Psal 23.1 4. The Lord is my shepheard c. Though I walk through the valley of the shadow of death I will fear none evill Psal 3.3 6. Thou Lord art a buckler for me I will not be afraid of ten thousand of the people that shall beset me round about The Reason The reason is because having the Lord for his God by covenant he had title to Gods power which is Almighty for his defence and safety and that upon Gods sure word and promise See Psal 91 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortresse my God in him will I trust Thou shalt not be afraid for the terrour by night c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here that there is great gain in true godlinesse as 1 Tim. 6.6 and much fruit in religion to those that attain to true righteousnesse as Psal 58.11 For such as be truly godly be in sure covenant with God and thereby have right and title to the great comforts and blessings which Gods own divine properties afford unto the sonnes of men as here for instance to be freed from humane servile fear by their right and interest to Gods power and might for what needs he to fear that hath Gods power for his defence The three children did hereby encourage themselves in great present danger Dan. 3.16 17. We are not carefull to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thiâ—â— hand And for assurance hereof mark all Gods gracious promises of protection and preservation to the godly as Isa 41.14 Fear not thou worme Jacob c. Isa 43.1 2 3. Now saith the Lord that created thee O Israel fear not for I have redeemed thee and called thee by thy name thou art mine When thou passest through the water I will be with thee c. Isa 51.11 12 13. The redeemed